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Teaching and Learning During A Pandemic: How one Graduate Community Psychology Class Quickly Incorporated Healing Justice Into Our Practices
Abstract
In this first-person account, we describe the changes we made to align our graduate student-level community psychology class with a healing justice model. We undertook this intervention because the class started in March, at the beginning of the COVID-19 pandemic stay-at-home directive in our region. We describe the facets of a healing justice model, which promotes radical healing and collective action in a trauma-informed environment. We then discuss the changes we made to the class to better align with healing justice, including how enrolled students (i.e., co-authors) experienced the process of the course (e.g., reworking the syllabus, starting class with check-ins and an exercise to engage our parasympathetic nervous systems), as well as the content of the course (e.g., service projects to support people who are undocumented, unhoused, or minoritized in other ways; photovoice). We end with implications for teaching community psychology, including the importance of universal design, and for scholar-activist PhD programs.
Highlights
• Community psychology courses and changes to make during stay at home orders.
• Community psychology training, taking into account trauma during a pandemic.
• Healing justice as an class intervention to support developing scholar-activists.
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The heterogeneity of COVID-19 experience and response for each individual is irrefutable; nevertheless, similarities can be observed between countries with respect to people’s psychological responses. The main aim of this Commentary is to provide a cultural perspective of the sources of trauma, at the individual and social level, in three different countries: Italy, US and UK. The evidence from previous outbreaks, such as SARS, H1N1 flu, Ebola, and the ongoing Italian, the US, and the UK experience of COVID-19 shows that COVID-19 has introduced not only an individual trauma but also a collective trauma, that researchers should attend to now and in future global emergencies. Future clinical interventions should aim to reconnect dissociated parts both in the individual and in society. This commentary discusses four potential sources of trauma: high-stakes decision fatigue in healthcare professionals, traumatic grief, and bereavement in people who have lost loved ones, loss of roles and identity, and social divisions related to economic shutdown.
The COVID‐19 pandemic brings to the forefront the complex interconnected dilemmas of globalization, health equity, economic security, environmental justice, and collective trauma, severely impacting the marginalized and people of color in the United States. This lack of access to and the quality of healthcare, affordable housing, and lack of financial resources also continue to have a more significant impact on documented and undocumented immigrants. This paper aims at examining these critical issues and developing a framework for family therapists to address these challenges by focusing on four interrelated dimensions: cultural values, social determinants of health, collective trauma, and the ethical and moral responsibility of family therapists. Given the fact that family therapists may unwittingly function as the best ally of an economic and political system that perpetuates institutionalized racism and class discrimination, we need to utilize a set of principles, values, and practices that are not just palliative or after the fact but bring forth into the psychotherapeutic and policy work a politics of care. Therefore, a strong call to promote and advocate for the broader continuum of health and critical thinking preparing professionals to meet the challenges of health equity, as well as economic and environmental justice, are needed. The issues discussed in this paper are specific to the United States despite their relevance to family therapy as a field. We are mindful not to generalize the United States' reality to the rest of the world, recognizing that issues discussed in this paper could potentially contribute to international discourse.
The COVID-19 crisis can be defined as a collective trauma, which contributes to an upheaval of community connection and functioning. The current pandemic has also illuminated disparities in mental health supports. In this commentary, we highlight one community organization, located in metro Detroit, that has responded to the trauma by bolstering resources and supports for residents, many of whom are ethnoracial minorities. (PsycInfo Database Record (c) 2020 APA, all rights reserved).
This article outlines some contentions within conventional Western psychology and across the social sciences to define what counts as legitimate forms of “resistance” amongst members of historically marginalized groups (e.g. people of Color, working class/poor groups) in efforts to push back against injustice and foment social change. Without an expansion of what is understood as resistance, the discipline risks imposing narrow models and reifying deficit narratives about marginalized groups' capacity for resistance. In contexts where overt forms of resistance (e.g. marches), may lead to incarceration, deportation, death, or other egregious punishments, people located in “tight spaces” of oppression may engage in everyday off‐stage practices of resistance that are covert and not observable to those in positions of privilege or who exercise state power. This article encourages psychologists to take a political stance in solidarity with marginalized groups to acknowledge that not all forms of resistance are observable or measurable. This stance can allow psychologists to begin to dismantle deficit narratives of people mistakenly understood as being passive in the face of oppression and instead observe agency, aspirations for change, and resistance.
There is a shortage of clinicians who have been trained in treating traumatized clients, despite the high prevalence of trauma exposure and its frequent link with psychopathology. To address this need, professional guidelines and resources have been developed, including a core set of trauma competencies that professionals must develop to provide trauma-informed services to clients and several treatment guidelines. We discuss The New Haven Competencies for Trauma Training and Practice, then review recently developed clinical and professional practice guidelines, with an emphasis on the American Psychological Association (APA)'s Clinical Practice Guideline for the Treatment of Posttraumatic Stress Disorder (PTSD; "APA PTSD Guideline"). The APA PTSD Guideline was developed to guide clinicians in treatment planning for traumatized clients. However, numerous concerns about the Guideline and its limitations have been raised, and we present those that are relevant to training students and professionals about treating traumatized clients. We consider whether the APA Guideline is consistent with current trauma training needs, models, initiatives, and resources. We conclude that students and professionals who apply the treatments identified by the APA PTSD Guideline as "strongly supported" by empirical evidence may inadvertently overwhelm some clients with complex trauma presentations, which could result in poor outcomes or even harm. Furthermore, the Guideline does not adequately address aspects of treatment that are crucial to training about trauma, such as considering the client's cultural and individual needs and clinician self-care. We suggest training methods that take into consideration the limitations of the APA PTSD Guideline. (PsycINFO Database Record (c) 2019 APA, all rights reserved).
Latinx immigrants living in the United States often experience the negative effects of systemic oppression, which may lead to psychological distress, including ethno-racial trauma. We define ethno-racial trauma as the individual and/or collective psychological distress and fear of danger that results from experiencing or witnessing discrimination, threats of harm, violence, and intimidation directed at ethno-racial minority groups. This form of trauma stems from a legacy of oppressive laws, policies, and practices. Using an intersectionality framework, this article discusses the complex ways in which interlocking systems of oppression (e.g., racism, ethnocen-trism, nativism, sexism) and anti-immigrant policies impact Latinxs individuals, families, and communities. The article also presents a framework to stimulate healing from ethno-racial trauma titled, HEART (Healing Ethno And Racial Trauma). Grounded in the principles of Liberation Psychology and trauma-informed care, the framework is composed of four phases. Each phase is accompanied by a goal to assist clinicians in helping individuals, families, and communities to achieve growth, wellness, and healing. The main objective of each phase is for Latinx immigrants to find relief, gain awareness, and cope with systemic oppression while encouraging resistance and protection from the external forces that cause ethno-racial trauma. Overall, our intention and hopeful expectation is that the content presented in this article serves as a call to action for psychologists to make psychology a Sanctuary Discipline by using and integrating intersectionality theory, trauma-informed care, and Liberation Psychology into policy, research, and practice with Latinx immigrants.
In this article, I outline a proposal for decentering the field of United States-based community psychology. Transnational migrations, border crossings, and proliferating neoliberal trade and global media characterize the contemporary moment we live in. These movements challenge any monolithic disciplinary narrative of community psychology. Drawing from liberation psychology and women of Color feminisms, I argue that decentering the field involves engendering more reciprocal, nonhierarchical relations between the core and peripheries of knowledge production. Specifically, I consider the decentering project in two related realms-content and agents of knowledge production. The first issue concerns the kind of research and theorizing we engage in, the issues or topics we investigate, and the subject populations we work with. The second issue pertains to the agents who engage in the aforementioned processes, exercising epistemic power, that is the authority to construct what is considered legitimate and valid knowledge. I conclude with the implications of the decentering project for a multistranded community psychology that is responsive to the cartographies of contemporary struggles.
Presumed Incompetent is a pathbreaking account of the intersecting roles of race, gender, and class in the working lives of women faculty of color. Through personal narratives and qualitative empirical studies, more than 40 authors expose the daunting challenges faced by academic women of color as they navigate the often hostile terrain of higher education, including hiring, promotion, tenure, and relations with students, colleagues, and administrators. The narratives are filled with wit, wisdom, and concrete recommendations, and provide a window into the struggles of professional women in a racially stratified but increasingly multicultural America.
In this open letter, Eve Tuck calls on communities, researchers, and educators to reconsider the long-term impact of "damage-centered" research—research that intends to document peoples' pain and brokenness to hold those in power accountable for their oppression. This kind of research operates with a flawed theory of change: it is often used to leverage reparations or resources for marginalized communities yet simultane-ously reinforces and reinscribes a one-dimensional notion of these people as depleted, ruined, and hopeless. Tuck urges communities to institute a moratorium on damage-centered research to reformulate the ways research is framed and conducted and to reimagine how findings might be used by, for, and with communities. Dear Readers, Greetings! I write to you from a little desk in my light-filled house in New York State, my new home after living in Brooklyn for the past eleven years. Today, New York does not seem so far from St. Paul Island, one of the Pribilof Islands of the Aleutian chain in Alaska, where my family is from and where my relations continue to live. Something about writing this letter closes the gap between these disparate places I call home. I write to you about home, about our communities. I write to identify a per-sistent trend in research on Native communities, city communities, and other disenfranchised communities—what I call damage-centered research. I invite you to join me in re-visioning research in our communities not only to recog-nize the need to document the effects of oppression on our communities but also to consider the long-term repercussions of thinking of ourselves as broken. This is an open letter addressed to educational researchers and practi-tioners concerned with fostering and maintaining ethical relationships with disenfranchised and dispossessed communities and all of those troubled by the possible hidden costs of a research strategy that frames entire communi-ties as depleted.
Although advisor—advisee relationships are ubiquitous to graduate training, there is relatively little scholarship bearing on advising relationships. Not surprisingly, the intersection between multiculturalism and advising relationships is also sparse. Given the potential increase in the numbers of People of Color entering graduate training due to the changing demographics in the United States and the influence of advising relationships on advisees’ personal and professional development, it is imperative to address the role of culture in the advising relationship—in this article, we will address race, sex, and sexual orientation. Hence, in this article, we address the potential impact of racial and cultural socialization processes on the advising relationship and organizational contexts.
Ricoeur distinguishes between two forms of hermeneutics: a hermeneutics of faith which aims to restore meaning to a text and a hermeneutics of suspicion which attempts to decode meanings that are disguised. In this paper, his distinction is applied to interpretive stances in narrative research. From the point of view of a hermeneutics of faith, the interpretive effort is to examine the various messages inherent in an interview text, giving “voice in various ways to the participant(s), while the researcher working from the vantage point of the hermeneutics of suspicion problematizes the participants' narrative and “decodes meaning beyond the text. Examples are offered of narrative research from each point of view and the implications of working from each stance are explored. Each interpretive position also effects both reflexivity and ethics, and these matters are also discussed. Finally, the implications and possiblities of combining these interpretive positions are considered. (Hermeneutics, Ricoeur, Narrative Analysis, Interpretive Stance, Reflexivity)
Comments on and summarizes some of the themes of a special issue on empowerment. Extends empowerment theory with the suggestion that both research and practice would benefit from a narrative approach that links process to practice and attends to the voices of the people of interest. Narrative theory and method tends to open the field to a more inclusive attitude as to what counts as data and to cross-disciplinary insights as well as citizen collaboration. Communal narratives are defined at various levels of analysis, including the community, the organizational, and the cultural. A definition of empowerment that includes a concern with resources calls attention to the fact that communal narratives and personal stories are resources. Implications for personal and social change are suggested.
Advancing beyond individual-level approaches to coping with racial trauma, we introduce a new psychological framework of radical healing for People of Color and Indigenous individuals (POCI) in the United States. We begin by providing a context of race and racism in the United States and its consequences for the overall well-being of POCI. We build on existing frameworks rooted in social justice education and activism and describe a form of healing and transformation that integrates elements of liberation psychology, Black psychology, ethnopolitical psychology, and intersectionality theory. We briefly review these conceptual foundations as a prelude to introducing a psychological framework of radical healing and its components grounded in five anchors including: (a) collectivism, (b) critical consciousness, (c) radical hope, (d) strength and resistance, and (e) cultural authenticity and self-knowledge. We conclude with a discussion of the applications of radical healing to clinical practice, research, training, and social justice advocacy.
This research analyzes Spanish- and English-language news discourses in the United States following the announcement of the Deferred Action for Childhood Arrivals (DACA) program. It identifies how sources quoted by journalists affected framing of stories in five ethnic and general market newspapers. Coverage of Dreamers and DACA was generally positive, especially compared to common representations of undocumented immigrants as criminals and as a threat to the United States. Certain sources were a strong predictor for some frames about DACA, and undocumented people who arrived in the United States when they were children could be analyzed in communication research as a different category of immigrants than other adults.
Culturally appropriate mental health services are essential for Indigenous people who suffer the greatest mental health disparities of any ethnic group in the U.S. However, few mental health professionals receive training to work with this population. To fill this gap, a 90‐minute training was created to increase knowledge of and empathy for Indigenous people and culture and therefore, improve mental health services for Indigenous patients. This training is grounded in cultural competency, cultural humility, and decolonialism. The training is presented here for mental health professionals, agencies, and administrators to use as a guide. The training aims to increase knowledge, awareness, and skills and has been implemented in a variety of settings receiving positive feedback from participants and administrators. This brief 90‐minute training program can be delivered in a wide variety of professional settings. This program increases clinician's knowledge, awareness, and skills to work with Indigenous clients. The program is described in detail so that readers can learn from it and implement it widely.
Abstract The neoliberal academy is, at its core, an apparatus through which coloniality sustains itself. Despite the academy's self-promotion as a catalyzing institution that prepares students to become agents of social change and transformation, some students and faculty experience it as a crucible of oppression. In this essay I trace the beginnings of a project I was a part of in which I worked alongside students who demanded that a psychology program in the university be transformed into a force for decoloniality. I reflect on some of the conditions of coloniality that students actively resisted at one college and that exist elsewhere within the university. Juxtaposed against manifestations of coloniality in the university are synopses of student's experience of them. These synopses provide insight into why students have chosen to resist coloniality in the academy. I also outline a pedagogical response to coloniality that I created given students' desire for decoloniality. Finally, and with the permission of student artists, two liberation psychology student art projects are included to make visible the rise in subjectivity that becomes possible when a decolonial atmosphere is created within the university.
Community psychology has long stood as a social justice agitator that encouraged reformation both within and outside of the academy, while keeping a firm goal of building greater well‐being for people in communities. However, community psychology's historically Euro‐centric orientation and applied, interventionist focus may inadvertently promote colonial agendas. In this paper, we focus on the example of Indigenous Pacific peoples, drawing upon experience working among Indigenous iTaukei Fijian communities and with Indigenous frameworks for promoting student success in Aotearoa New Zealand and Canada. We outline how community psychology curricula can strive toward decolonization by (a) teaching students to respectfully navigate complexities of Indigenous knowledge and traditions that contest colonial ways of being and doing, (b) act as facilitators who build toward collaborative community projects and model this research practice to students, and (c) boost Indigenous student success by fostering relationships with instructors and fellow students that are embedded within the relational model of self that is often absent in individualistic‐oriented Western academic settings.
In this paper we discuss the ongoing colonial relationship between Indigenous and non‐Indigenous peoples in Canada with a consideration of how to align the principles and core values of community psychology in relation to Indigenous rights, decolonization, and social justice. In working with Community Psychology values to address issues of social justice it is necessary to recognize that empowerment alone is only one half of the solution. While our discipline focuses on oppression and the empowerment of vulnerable and disenfranchised populations we generally fail to consider the relational aspects of power and justice. Specifically, in recognizing power inequities the focus is often placed on empowerment among vulnerable or subjugated communities while neglecting the requisite counterbalance of consciousness‐raising and de‐powerment of dominant populations. The authors provide three personal accounts from a non‐Indigenous faculty member, an Indigenous doctoral student, and a recently graduated non‐Indigenous Masters student. We share our experiences of conscientization and decolonization within the post‐secondary and graduate education systems. We describe an educational context, a pedagogical praxis, and our efforts to bridge the theories of Settler colonialism and community psychology. From our individual and collective reflections of engagement with decolonization in the education system we present an emergent framework that highlights four principles for decolonization. In implementing these principles we discuss the co‐creation of safe(r), decolonized spaces within post‐secondary institutions through deconstructing dominant narratives and illuminating Indigenous narratives of self‐determination with attention to the de‐powerment of non‐Indigenous faculty and students.
This article focuses on some of the epistemological and activist challenges at the center of a participatory and action research teaching‐learning process developed through a student‐initiated graduate seminar at Boston College, a university in the global North. The course includes participation of students and instructors in a 2.5‐day Undoing Racism™ workshop facilitated by the People's Institute for Survival and Beyond (PISAB), a New Orleans based non‐profit. Authors, who include a university‐based co‐instructor and student and a Collaborative Community Fellow, describe the decolonial, antiracist pedagogy performed in a coteaching‐colearning process “against the grain.” We report participants’ feedback on how this teaching‐learning experience facilitated their understanding of critical reflexivity and its multiple contributions towards designing PAR processes with communities that elicit and value local knowledge toward collaborative activism. We summarize our experiences and challenges in developing decolonial pedagogy within a predominantly White, elite university, and how the course generates a space through which those who have walked this walk together are able to initiate diverse processes that facilitate community‐collaborative knowledge generation and actions toward redressing injustice and inequity through undoing racism. This articles discusses teaching‐learning participatory and action research (PAR) as praxis for change. The article explores examples of decolonial praxis within and beyond a university‐based PAR course. Teachers and learners engage undoing racism and contesting White hegemonic knowledge constructions.
This article endeavors to craft pathways to disrupt dominant modes of knowledge
production and to imagine nonhierarchical epistemic possibilities in teaching community
psychology. The first section of the article discusses how the decolonial turn inspires new ways of advancing the critical social justice agenda of community psychology. Drawing upon
decolonial frameworks and allied critical theories, I outline how coloniality is entrenched in the ways we theorize, research, and teach about “communities”—and that decolonizing community in community psychology is a decolonial act. The second section presents three vignettes capturing student responses to curricular shifts that endeavor to dismantle notions of community-as-Other. I interpret these vignettes through a decolonial perspective in order to highlight how coloniality of community can be produced and potentially maintained in the classroom context. The article concludes with pedagogical and curricular recommendations geared towards decolonizing notions of community, with the ultimate objective of advancing decolonial and liberatory praxis in community psychology.
Highlights
An example of decolonial pedagogy connected to community psychology values.
Illustrates the potential outcome of praxis assignments connected to social justice.
An example of how class projects can raise student awareness and activism.
Individuals with serious mental illness are at particularly high risk for trauma; however, service environments with which they interact may not always be trauma-informed. While community mental health and other human services settings are moving toward trauma-informed care (TIC) service delivery, a variety of TIC frameworks exist without consensus regarding operationalization, thereby leading to challenges in implementation. TIC is principle-driven and presents substantial overlap with community psychology values and competencies, including ecological frameworks, second-order change, empowerment, and citizen participation. One way to address barriers to TIC implementation is to draw on the strengths of the field of community psychology. With a particular emphasis on the applicability of TIC to individuals with serious mental illness, this paper identifies key implementation issues and recommends future directions for community psychologists in clarifying the service framework, its adaptation to specific service contexts, and improving delivery through consultation and evaluation. Community psychologists may work with various disciplines involved in the TIC field to together promote a more conscious, actionable shift in service delivery.
Discussions of community psychology (CP) ethics often examine how we might best uphold CP values in community-based practice. However, for many community psychologists in faculty positions, our main domain of practice is the undergraduate classroom. Teaching is essential to the growth and sustainability of our field as prospective students tend to discover CP during their undergraduate studies. University-based work is also a key site of CP practice. Universities are contested spaces where interlocking forms of oppression manifest in many ways, including teaching (e.g., what is taught, how, by whom, to whom). CP values compel us to treat our classrooms as more than just information transmission spaces; just as there is no value-neutral research, there is no value-neutral course content or classroom practice. This first-person narrative explores ethical issues that arise when we put CP values, specifically social justice, respect for diversity, participation, and wellness, in conversation with pedagogical best practices and course content in higher education. It presents interrelated ethical dilemmas and the authors’ conflicted responses. We conclude with a four-part call to the field for dedicated scholarly spaces and supports focused on the development and study of undergraduate CP pedagogy.
Hope and Healing in Urban Education proposes a new movement of healing justice to repair the damage done by the erosion of hope resulting from structural violence in urban communities. Drawing on ethnographic case studies from around the country, this book chronicles how teacher activists employ healing strategies in stressed schools and community organizations, and work to reverse negative impacts on academic achievement and civic engagement, supporting their students to become powerful civic actors. The book argues that healing a community is a form of political action, and emphasizes the need to place healing and hope at the center of our educational and political strategies. At once a bold, revealing, and nuanced look at troubled urban communities as well as the teacher activists and community members working to reverse the damage done by generations of oppression, Hope and Healing in Urban Education examines how social change can be enacted from within to restore a sense of hope to besieged communities and counteract the effects of poverty, violence, and hopelessness.
The purpose of this research was to examine the consequences of mindfulness and embodiment practices in undergraduate university education. Utilizing teacher-initiated qualitative action research, consequences of mindfulness and embodiment in the classroom was investigated, with students serving as co-investigators. Seventeen students in an undergraduate narrative arts class met twice a week over the course of a semester, and, as a class, participated in embodiment and mindfulness practices in connection with the scheduled course content. The dictate to ‘write what you know’ is a familiar one in creative writing classes, but it seemed that students were not sure what they ‘knew’ until they came present into their own bodies. In so doing, and by placing their cognition in their embodied practice, the students discovered they could achieve a position from which to move into authorship. Two coders engaged in a systematic inductive analysis of students’ writings following the embodiment practice to identify themes present in the written material produced by the students. Themes include embodied attention, authorial voice, and empathetic response.
The purpose of this article is to explore new forms of activism among African American youth in the post-civil rights America. Dramatic educational, economic, political and cultural transformations in urban America, coupled with decades of unmitigated violence, have shaped both the constraints and opportunities for activism among black youth and the communities in which they live. The central argument throughout this article is that intensified oppression in urban communities (job loss, unmitigated violence and substance abuse) has threatened the type of community spaces that foster revolutionary hope and radical imaginations for African American youth. Restoring hope requires a radical healing, which is a dramatic departure from radical identity politics of the 1960s and 1970s. Radical healing involves building the capacity of young people to create this type of communities in which they want to live. This article argues for an alternative framework to understand black political and civic life among youth.
This paper presents a model for advising Latino/a students in graduate social work programs. The model is based on ecologicalsystemic and empowerment theory and ascribes to the social work values and cultural competence standards proposed by the National Association of Social Workers. It has been developed within an institution that has sought diversity in its faculty and student body and appreciates and considers Latino/a students' strengths and needs. Implementing this model requires commitment and a sustained mentoring relationship. The model enhances the recruitment and retention of Latino/a students. It is true for most Latino/a students and other minority groups.
Based on a qualitative study of sixteen faculty of color at aprivate research university, this article argues that service,though significantly presenting obstacles to the promotion andretention of faculty of color, actually may set the stage fora critical agency that resists and redefines academic structuresthat hinder faculty success. The construct of `service,' therefore,presents the opportunity for theorizing the interplay of humanagency and social structures. The article suggests that facultymay seek to redefine oppressive structures through service, thus,exercising an agency that emerges from the very structures thatconstrain it. Faculty of color, in particular, may engage inservice to promote the success of racial minorities in the academyand elsewhere. Thus, service, especially that which seeks tofurther social justice, contributes to the redefinition of theacademy and society at large.
Photovoice is a process by which people can identify, represent, and enhance their community through a specific photographic technique. As a practice based in the production of knowledge, photovoice has three main goals: (1) to enable people to record and reflect their community's strengths and concerns, (2) to promote critical dialogue and knowledge about important issues through large and small group discussion of photographs, and (3) to reach policymakers. Applying photovoice to public health promotion, the authors describe the methodology and analyze its value for participatory needs assessment. They discuss the development of the photovoice concept, advantages and disadvantages, key elements, participatory analysis, materials and resources, and implications for practice.
Community psychology can be seen as a vigorous, action-oriented movement. It is, however, still in the developmental stage characterized by the continued attempts to specify the goals and parameters of the field. The growing paraprofessional movement shares similar origins to community psychology and appears to provide answers to some of the questions raised about the accomplishments of the practitioners of community psychology. Some of the stated goals of community psychology are briefly reviewed and the paraprofessional movement is described in greater detail in an attempt to demonstrate the relationship between the accomplishments and trends of the paraprofessional movement and the goals espoused by community psychologists.
My first objective in this paper is to synthesize, synoptically, the literature on oppression and liberation with the contributions to this special issue. To fulfil this aim I introduce a framework for understanding, resisting, and overcoming oppression. The framework consists of psychopolitical well-being; experiences, consequences, and sources of oppression; and actions toward liberation. Each of these components is subdivided into 3 domains of oppression and well-being: collective, relational, and personal. Experiences of suffering as well as resistance and agency are part of the framework. My second objective is to offer ways of closing the gap between research and action on oppression and liberation. To do so I suggest 2 types of psychopolitical validity: epistemic and transformative.
The pathways and processes through which empowering community settings influence their members, the surrounding community and the larger society are examined. To generate the proposed pathways and processes, a broad range of studies of community settings were reviewed, in the domains of adult well-being, positive youth development, locality development, and social change. A set of organizational characteristics and associated processes leading to member empowerment across domains were identified, as well as three pathways through which empowering settings in each domain contribute to community betterment and positive social change. The paper concludes with an examination of the ways that community psychology and allied disciplines can help increase the number and range of empowering settings, and enhance the community and societal impact of existing ones.
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