In demonstration of the Marley hypothesis, Nelson, Adams, and Salter showed that differences in critical historical knowledge (i.e., knowledge of past racism) and motivation to protect group esteem predicted present-day racism perceptions among Whites and Blacks attending different, racially homogenous universities. The present Study 1 conceptually replicates these findings among Whites and Blacks attending the same racially diverse university. Consistent with previous findings, Whites (vs. Blacks) displayed less critical historical knowledge, explaining their greater denial of systemic racism. Moreover, stronger racial identity among Whites predicted greater systemic racism denial. A brief Study 2 intervention boosts Whites’ racism perceptions. People who learned the critical history of U.S. housing policy (vs. a control group) acknowledged more systemic racism. The present work interrupts seemingly normal and neutral dominant perspectives, provides mounting evidence for an epistemologies of ignorance framework, and suggests that learning critical history can help propel anti-racist understandings of the present.

Critical evaluation of whiteness is virtually absent from community psychology literature.• Other fields provide more comprehensive frameworks for interrogating whiteness.• Incorporating whiteness into liberation frameworks would advance the study of social justice.

This study examines how racial-ethnic minority lesbian, gay, bisexual, and transgender (LGBT) youth cope with both racial-ethnic and LGBT-related stress. Within a sample of 213 LGBT youth of color, the present study presents (1) quantitative and qualitative results from an approach and avoidance-based measure of parental racial coping socialization across six conversation domains, and (2) qualitative responses regarding LGBT stressors and associated coping strategies. The emphasis on approach versus avoidance varied across the racial-ethnic conversation domains. However, both racial-ethnic-and LGBT-related coping strategies emphasized a combination of cognitive and behavioral strategies. Similarities and differences also existed in the types of stressors encountered across racial-ethnic and LGBT statuses. We discuss the potential for coping skill transfer across these minority statuses.

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Sharply in focus in the United States right now is the disproportionate COVID‐19 infection, hospitalization, and mortality rates of Black, Indigenous, Hispanic, and Pacific Islanders living in the United States in contrast to White people. These COVID‐19 disparities are but one example of how systemic racism filters into health outcomes for many Black, Indigenous, and other People of Color (BIPOC). With these issues front and center, more attention is being given to the ways that White medical professionals contribute to these disparities, including their socialization to ignore or deny inequities. As such, the present study sought to understand how educating White health‐care pre‐professionals about systemic racism might influence their understanding of and responsibility for disrupting White supremacy. Data were drawn from 49 White‐identified nursing students who participated in a mapping project that uncovered instantiations of systemic racism in the United States. Participant written reflections were analyzed using thematic analysis. Findings revealed that mapping projects can develop White people's knowledge and understanding of systemic racism. We introduce the construct, transformative dissonant encounters, to describe how this project precipitated shifts in world view necessary for White people to confront systemic racism. Implications for nursing educators, psychological researchers, and antiracist activists are discussed.

Aims This critical ethnography interrogates the influence of neoliberalism on youth development practice as instituted by the evidence‐based practice and positive youth development movements. Methods I employed participant observation and grounded theory analyses in my role as facilitator of a youth participatory action research program in the context of violence prevention work at a large urban youth development agency. Results The disconnect between professionalized youth development and the lived experience of youth manifested in organizational policies and practices and meant that the agency had to balance competing interests and worldviews, reconcile the need for funding with social justice aims, and cope with the consequences of such conflicts. Conclusions Neoliberalism exacerbates a disconnect between youth development practice and youth experience, contributing to an epistemic form of violence. Results are discussed in relation to Martín‐Baró liberation framework, which emphasizes the recovery of historical memory, deideologizing everyday experience, and utilizing the virtues of oppressed people.

Racial ideology shapes how African Americans interpret the world and cope with race-related issues and events. A complex interaction of individual, family, and group experiences in one's sociocultural and historical context is critical to the development of racial ideology. While parental racial socialization has been associated with racial identity, the more specific relationship between parental racial socialization and racial ideology is less understood. The present study examined the association of four dimensions of racial socialization messages reported by participants (cultural socialization, preparation for bias, promotion of mistrust, and egalitarian socialization) with four dimensions of racial ideology (assimilationist, humanist, oppressed minority, and nationalist) using hierarchical linear regression (n = 89 African American college students). Participants' endorsement of assimilationist and oppressed minority ideologies was not predicted by racial socialization messages. However, endorsement of humanist and nationalist ideologies was predicted by cultural and egalitarian socialization messages in opposing directions. Cultural socialization was associated with endorsement of higher nationalist and lower humanist ideology, whereas Article French and Coleman 397 egalitarian socialization was associated with the endorsement of lower nationalist and higher humanist ideology.

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