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This paper describes the processes we engaged in to develop a measurement protocol used to assess the outcomes in a community based suicide and alcohol abuse prevention project with two Alaska Native communities. While the literature on community-based participatory research (CBPR) is substantial regarding the importance of collaborations, few studies have reported on this collaboration in the process of developing measures to assess CBPR projects. We first tell a story of the processes around the standard issues of doing cross-cultural work on measurement development related to areas of equivalence. A second story is provided that highlights how community differences within the same cultural group can affect both the process and content of culturally relevant measurement selection, adaptation, and development.

Acculturation to the culture of the host society as well as to one's heritage culture have been shown to impact immigrants' adjustment during the years following resettlement. While acculturation has been identified as an important factor in adjustment of Vietnamese immigrants (Birman and Tran in Am J Orthopsychiatr 78(1):109-120. doi: 10.1037/0002-9432.78.1.109 , 2008), no clear pattern of findings has emerged and too few studies have employed an ecological approach. The purpose of this paper is to contextualize the study of acculturation and adjustment by taking an ecological approach to exploring these relationships across several life domains, using a bilinear scale, and examining mediators of these relationships for adult Vietnamese refugees (N = 203) in the United States. We call this approach the Ecological Acculturation Framework (EAF). Results of a structural equation model (SEM) showed that job satisfaction fully mediated the relationship between American acculturation and psychological distress, demonstrating that this relationship was specific to an occupational domain. However, while Vietnamese acculturation predicted co-ethnic social support satisfaction, it did not predict reduced psychological distress. Implications for a life domains approach, including domain specificity, are discussed.

As a confluence of unique values and activities, the collective practice of community psychology is difficult to characterize in a simple way. Increasingly, however, professional contexts are laden with pressure to define any practice--from library work to medical interventions--in the orderly, compact language of traditional science. This trend has historically been resisted in the field by those sensing a fundamental lack of fit between the fluid, emergent aspects of community psychological practice and the fixed, precise language of classic science. In response to this "language-practice gap," some have attempted to adapt the traditional language of science to better fit the field's practice, while others have explored alternative languages of practice seemingly more indigenous to the messy "swamp" of actual communities. While the former effort leaves some theoretical contradictions intact, the latter tends to discount scientific identity entirely. This paper proposes a potential step forward by resituating questions of disciplinary language and identity within a current philosophical discourse where the nature of social science itself remains sharply contested. This suggests shifting attention away from "should we be a science?" to "what kind of science might we be after all?"; in turn, alternative languages may be re-cast as legitimate contributors to a kind of science more authentic to human communities--even a viable "science in the swamp." One such language-philosophical hermeneutics--is presented as a particularly valuable supplement to traditional science. Illustrations highlight ways that hermeneutics may advance the formal language of the field towards a closer fit of what actually happens in practice, while preserving and even bolstering the empirical rigor and scientific identity of the field.

In the Irish context, legacies of colonialism, the Northern Ireland conflict situation, and the strength of community and women's liberation movements all provide rich resources for understanding the processes involved in both oppression and liberation. This paper draws on the theoretical and research literature and on Irish experiences to develop an understanding of some of the processes and practices that aid in liberation. The research is grounded in diverse writings on oppression and liberation, which include writings on colonialism (E. DuranB. Duran, 1995; F. Fanon, 1967; V. Kenny, 1985, L. Maracle, 1996), feminist psychology (J. B. Miller, 1986; S. Wilkinson, 1996), liberation psychology (H. A. Bulhan, 1985; L. Comas-Díaz, M. B. Lykes,R. D. Alarcon, 1998; I. Martín-Baró 1994; Starhawk, 1987), and psychological aspects of racism (b. hooks, 1993; A. Mama, 1995; R. J. Watts, D. M. Griffith,J. Abdul-Adil, 1999), homophobia (A. R. D'AugelliC. J. Patterson, 1995), poverty (K. O'Neill, 1992), and other dimensions of oppression.

The Asian American population comprises historically, socially, and culturally diverse ethnic groups. Given this diversity, investigators caution that combining disparate ethnic groups together may lead to erroneous conclusions. Whether by choice or necessity, however, mental health studies still typically consider Asian Americans as a single ethnic category rather than as separate ethnic groups. Few investigations have addressed the consequences of this practice. This paper examines the implications of conceptualizing Asian Americans as an ethnic category versus ethnic groups, in an investigation of the community functioning status of clients in publicly funded mental health programs in King County, Washington. When treated as a single ethnic category in a multivariate linear regression model, Asian Americans are found to have a lower level of functioning difficulty than their white counterparts. However, when treated as separate ethnic groups (e.g., Vietnamese, Japanese), only one of five Asian ethnic groups has a significantly lower level of difficulty. In a separate analysis of the Asian American subsample, groups are found to differ significantly from one another with respect to functional status. Several factors, including refugee status, account for this difference.

Most of the research on the assessment of the intelligence of Latinos in the United States has shown that they score significantly lower than Anglo-Americans on a variety of standard measures of intellectual functioning. Before taking such data at face value and drawing premature generalizations, a number of erroneous often implicitly made assumptions are reviewed in this paper. An evaluation of the evidence for each of the assumptions indicates that much of the data gathered about Latinos, as well as many of the instruments used to gather it, have grown out of a tradition frought with problems, both moral and methodoligical. Suggestions are given on ways to restructure assessment procedures so that data collected are more germane to the development of programming for the Latino population.