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Using data from six urban school districts, we examine the relationship between the quality of interactions in the classroom (measured by the Classroom Assessment Scoring System [CLASS] framework) and the racial match or mismatch between teachers and the students in their classes. We find that White teachers have lower scores on the CLASS framework when they teach classes with higher densities of Black students. Furthermore, in classrooms with high densities of Black students, Black teachers receive higher scores than White teachers. This finding has important implications given the demographics of our nation's public schools and the underrepresentation of Black teachers.

Guided by Critical Consciousness Theory and the Multicontextual Model for Diverse Learning Environments, this research explored whether a critical reflection of societal inequality and a hostile campus climate were associated with collective student efficacy and grade point average (GPA) among racially/ethnically diverse students. We examined whether these relationships were mediated by positive and informal experiences with peers or faculty. Multiple indicator multiple causes models indicated that there were no latent mean differences or differential item functioning based on students' race/ethnicity, indicating that study measures were not biased against Students of Color or white students. There was one latent mean difference based on gender, such that women were more likely than men to endorse a critical reflection of societal inequality. Structural equation modeling indicated that a critical reflection of societal inequality was positively associated with collective student efficacy and GPA. In contrast, a hostile campus climate was negatively associated with collective student efficacy, GPA, and positive and informal experiences with peers or faculty. Negative experiences with faculty mediated the association between a hostile campus climate and collective student efficacy, such that a more hostile campus climate was associated with fewer positive and informal experiences with faculty and these negative experiences, in turn, were associated with less collective student efficacy. These findings suggest that a critical reflection of societal inequality promotes positive civic and academic capacities among college students, and that support from campus members (e.g., faculty) is key to achieve these positive outcomes.

This study sheds light on the interrelations of universal, school-based social-emotional learning strategies and ethnic-racial identity over time. We assessed exposure to social-emotional learning practices and ethnic-racial identity exploration and resolution among 367 middle school students (70% African American, 30% Latinx; 51% girls) across 3 years. The results of a latent growth model with social-emotional learning practices as a time-varying covariate suggest that practices that afford youth opportunities for autonomy, prosocial behavioral routines, and collaboration in the context of homerooms (advisories) and classrooms were consistently associated with greater ethnic-racial identity exploration and resolution across the middle school years. Theoretical and practical implications for the potential of school-based social-emotional learning to support the development of cultural assets such as ethnic-racial identity are discussed.

The purpose of this study is to examine how parents' documentation status informs their ethnic-racial socialization (ERS) practices and the subsequent implications for Latinx youths' psychological adjustment. The mixed-methods approach combined convergent and exploratory sequential designs to explore the breadth and depth of Latinx parents' messages to their children regarding race and ethnicity. Qualitative data were used to generate hypotheses that were tested quantitatively. Analysis of interviews revealed parents' concerns with obeying the law, avoiding interaction with others, teaching children how to deal with discrimination, the importance of transmitting their culture, and concerns for their children's ever-present fear and stress. Path analysis showed that undocumented parents utilized more cultural socialization and promotion of mistrust messages than their documented counterparts. More promotion of mistrust, in turn, was associated with higher levels of adolescent depressive symptoms. Given the current sociopolitical climate and ethnic-racial tensions in the United States, it is imperative to gain a more comprehensive understanding of the nuanced ERS practices Latinx families employ to both cope with and respond to this situation.

How youth come to understand their social identities and their relation to others' identities can have important implications for the future of our society. In this article, we focus on how ethnic-racial identities (ERI) can serve to promote (or hinder) collective well-being. We first describe the nature of change in ethnic-racial identities over the course of childhood and adolescence. We then delineate three pathways by which youths' ERI can be a mechanism for productive intergroup relations and thereby collective well-being as a: (a) basis for understanding differences and finding commonalities across groups; (b) promotive and protective resource for marginalized youth; and (c) springboard for recognizing and disrupting marginalization. This article concludes with how youths' ERI can be nurtured into a source of resilience and resistance in the face of racism and xenophobia. Moreover, we urge researchers to consider the role ERI plays in guiding youth to challenge and resist marginalization. [ABSTRACT FROM AUTHOR]

The present study investigated the development of social identity centrality dimensions (i.e., Muslim, ethnic, and American identity centrality) among Muslim American youth as well as associations between religious discrimination and social identity centrality trajectories. Data were collected once annually from 2015 to 2017 with 220 Muslim American youth (M = 14.20, SD = 0.94) in the Midwest United States (girls = 53.2%; boys = 42.3%; missing = 4.5%). Participants were Arab (62.3%), Somali (15.9%), and African American (8.6%), among other ethnic groups (less than 2%). Latent growth curve models indicated that Muslim and ethnic identity centrality displayed negative trajectories and that American identity centrality increased over time. Surprisingly, religious discrimination was not associated with social identity centrality trajectories. This research suggests that Muslim American youths' minoritized social identities develop similarly, whereas youths' American social identity develops differently than these identities. Public Significance Statement: The research indicates that minoritized youth must navigate the development of their social identities in the context of hostile sociopolitical climates (García Coll et al., 1996; Umaña-Taylor et al., 2014). However, minimal empirical research investigates how Muslim American youth—a group of youth minoritized on the basis of their faith tradition—develop multifaceted social identities in the context of Islamophobia. The current work attends to this research gap. [ABSTRACT FROM AUTHOR]

Objectives: In order for parents, educators, and communities to support racially/ethnically minoritized youth to resist and heal from White supremacy, it is important to examine how youths' beliefs about their ethnic-racial identity (ERI) and critical consciousness (CC) around racism inform one another. Despite this need, limited empirical research examines whether these processes are related across adolescence., Method: The present two-wave longitudinal study investigates whether ERI content (i.e., centrality, private regard) and CC (i.e., critical social analysis, interpersonal antiracism actions) are associated with one another among Black and Latinx youth N = 233; young women (55.6%); young men (44.4%); M = 14.96 years old, SD = 1.46., Results: Autoregressive cross-lagged panel models suggested that youths' centrality at W1 was positively and significantly associated with a critical social analysis at W2, and critical social analysis at W1 was positively and significantly associated with private regard at W2 for both groups. Involvement in interpersonal antiracism actions at W1 was positively and significantly associated with private regard at W2 for both groups. Group differences existed in the link between centrality at W1 and interpersonal antiracism actions at W2., Conclusion: Results indicate that ERI and CC may be viable entry points into stimulating youths' capacity to challenge racism, although there is promise in activating antiracism action to further stimulate ERI development. (PsycInfo Database Record (c) 2024 APA, all rights reserved).