Connecting adverse childhood experiences and community health to promote health equity

Adverse childhood experiences (ACEs) can have negative effects on health outcomes across the lifespan. Furthermore, the effects of ACEs are often compounded by social determinants of health and historical and contemporary trauma that can affect entire communities. The socio‐ecological model is a valuable framework for understanding the complex systems in which efforts to promote health equity are situated. Using a trauma‐informed lens, community health becomes a powerful focal point for viable prevention and treatment options to address ACEs and promote health equity. Self‐healing on a community level involves collective engagement; people most affected by ACEs and trauma come together around activities that have the potential to lift up the entire community and foster individual and community resilience. The use of community health research and evaluation methods that are consistent with trauma‐informed, empowerment approaches can contribute to community healing. This paper is intended to establish a common language for how community healing can address ACEs and foster health equity.     

Community Norms and Blood Donation1

It is suggested that for social psychological theory and research on helping to provide an adequate general explanation of helping, more attention must be paid to supraindividual factors. Most studies of blood donation have failed to take into account a number of factors that may influence donations at the level of the organization, community or collectivity. This study examines the possibility that specific community norms may emerge that have an influence on the donating behavior of community members. Perceived normative support was found to exist in different degrees in communities that provide different levels of behavioral support for bloodmobile visits, and persons who report a greater degree of perceived community support for donation are more likely to have donated in the past year. Implications for donor recruitment procedures are discussed.     

Sex offender community notification: managing high risk criminals or exacting further vengeance?

The current trend in dealing with convicted sex offenders is to impose long prison sentences followed by stringent release conditions. Added to this practice has been the policy of making such offenders who have been returned to society more visible to the public. In state after state, sex offender community notification laws have been passed, enabling communities to be put on notice that a convicted sex offender has become a resident. To date there has been little empirical evidence regarding the impact of these laws on managing sex offenders in the community. This study focuses on the social and psychological effects of community notification on sex offender reintegration within those communities where notification has occurred. Data are derived from face-to-face interviews with 30 convicted sex offenders, residing in various locations throughout Wisconsin, who were the subjects of community notification. The findings indicate that community notification can have a critical impact on the minimum essentials needed for the reintegration of offenders within the community. What is proposed is a reintegrative approach which suggests that stable housing and employment would mitigate the disruptive and antitherapeutic effects of community notification.     

Waimānalo Pono Research Hui: A Community–Academic Partnership to Promote Native Hawaiian Wellness through Culturally Grounded and Community‐Driven Research and Programming

Although Hawai‘i is often portrayed as an idyllic paradise and is recognized as one of the healthiest States in the United States, pervasive health disparities exist among Native Hawaiians. Similar to other indigenous populations across the globe, these disparities are linked to unjust social and economic policies rooted in colonization and historical trauma. Western‐centric efforts to address these disparities have yielded limited results. Consequently, indigenous frameworks to decolonize western‐centric research processes have emerged. The Waimānalo Pono Research Hui is an example of a community–academic partnership that uses indigenous methodologies and principles of community‐based participatory research as the foundation to engage Native Hawaiian community members in research. Monthly gatherings are held where community members and academic researchers share a meal and discuss community priorities with the goal of shaping research and programming that are rooted in Native Hawaiian values. A mission for the group has been created as well as protocols for community engagement to ensure all projects that work with the Waimānalo Pono Research Hui are ethically sound and grounded in the community's preferences, cultural knowledge, and lived experiences. Our community members continually report that the Waimānalo Pono Research Hui has positively transformed their perception of and willingness to engage in research. Similarly, university students and academic researchers express how much their knowledge about working with communities has grown and inspired them. Creating spaces for communities and researchers to build authentic relationships and engage in ongoing conversations can promote culturally grounded and community‐driven research and programming.     

Children growing up in a violent community: The role of the family

This review evaluates empirical reports of relations among exposure to violence in the community, dimensions that characterize families and parenting, and the distress and maladjustment of children and adolescents. Family functioning variables that have been examined in relation to community violence exposure include family conflict and violence, social support, structure and cohesion, parenting practices, maternal distress, and sociodemographic characteristics. Evidence is reviewed for three hypotheses regarding family dimensions: (1) that they are associated with children's community violence exposure in bivariate relations, (2) that they moderate relations between community violence exposure and child outcomes, and (3) that they mediate relations between community violence exposure and child outcomes. Following the empirical review, theoretical and methodological gaps in the literature are identified; guidelines are proposed for ecologically valid family-based research on community violence.     

The Missing Link between Virtue Theory and Business Ethics

In arguing against the view that the ethical standards for business are separate from normal interpersonal standards, virtue theory has been applied to business ethics in a limited manner. Previous virtue theorists have argued that this separation need not occur because the virtues for succeeding in business are congruent with civic and personal virtues. However, they have neglected the fact that virtue theory stresses that virtues are formed to fulfil certain desires, ends, and purposes of the person. Since ends are formed within a community, business and corporations should view themselves as members of the community which contributes to the ethical development of its individuals. Hence, I argue that business cannot have a separate standard of ethical behaviour than that of its community, because its goals are means which are subordinate to the ultimate goal of individual and community flourishing.     

What’s Unique About Immigrant Protest?

Increasingly, western democratic countries are bearing witness to immigrant protest, that is, protest by immigrants who are dissatisfied with their status in the host community. In protesting, the immigrants object to the ways in which various laws and practices have proved to be obstacles to their full integration. Because immigrants, upon entering, have consented to abide by the rules and regulations of the host state, it might be thought that these forms of civil disobedience are, effectively, contract violations. Immigrants might therefore be thought to have a particularly stringent duty to abide by the laws of their host state. This paper evaluates whether immigrants are indeed under a special duty to abide by the laws of their host state. First, it suggests that it is useful — although incomplete — to apply the device of the ‘contract’ to understanding the relationship between new immigrants and the host community. Second, it argues that there are limits to what can be demanded of and by immigrants as well as of and by host communities. It then turns to offering principles that help to evaluate the motivations of immigrant protestors, as well as that help guide their actions, when they believe that the community they have joined is treating them unjustly. These principles suggest that immigrant protest actions are subject to the restriction that they do not undermine the possibility of an inclusive democratic community.     

社区服刑人员心理健康状况调查

以探讨社区服刑人员的心理特点为目的,以康健街道社区服刑人员为范围,采用艾森克人格问卷(EPQ)及SCL-90症状自评量表对社区服刑人员的人格、心理健康方面进行调查。结果发现社区服刑人员在总体上虽基本属于正常人群在其人格特征仍与罪犯人群所特有的特点具有少量共性;其心理健康也普遍存在一定问题;同时,证明了社区服刑人员的人格与心理健康有一定的联系,其结果可以在今后的社区心理矫正工作中加以关注和应用。     

The Private Social Work Practitioner's Role in Working with Southeast Asian Organizations

The paper is directed toward private practitioners who have limited experience with the Southeast Asian community. It identifies some of the broad cultural perspectives that non-Asian social workers need to take into consideration as they attempt to work with Southeast Asian organizations. Concepts of community, community leadership, informal networks and communication styles are examined and discussed. Specific attention is given to the role of mutual assistance associations (MAAs) in the refugee community. The paper concludes with suggested guidelines for practice.     

Community treatment for the seriously mentally ill: Is this community psychology?

Community treatment for seriously mentally ill individuals fits well into the philosophy of community psychology. Community psychologists have skills and experiences with other populations that represent assets in improving the ACT service model and producing richer and more useful research results for the future. Maybe we should ask ourselves why community psychologists have obviously avoided this intervention area and the population of seriously mentally ill individuals. Does this represent an adolescent reaction to the parent discipline — clinical psychology? Is the label “mentally ill” as stigmatizing to community psychologists as it is to the general population? Are these individuals written off as not worthy of or capable of benefiting from preventive interventions? Advocates for the seriously mentally ill are mounting a backlash against prevention services. We would be well advised at this time to become involved in community treatment and demonstrate that community psychology is forall vulnerable and at-risk population groups. If the truth of the matter is that “community psychology is not doing much of a job of empowering people” (Berkowitz, 1990), maybe the truth of the matter is also that we need to reach out to more disenfranchised populations with research to show that community psychologycan do the job of empowering some.     

Examining Multi-Sector Community Collaboratives as Vehicles for Building Organizational Capacity

While community collaboratives have emerged as a prominent vehicle for fostering a more coordinated community response to complex issues, research to date suggests that the success of these efforts at achieving community/population-level improvements is mixed. As a result, researchers and practitioners are increasing their focus on the intermediate outcomes accomplished by these entities. The purpose of this study is to expand upon this examination of potential intermediate outcomes by investigating the ways in which collaboratives strengthen the capacity of the organizations who participate as members. Utilizing a mixed methods design, we present an empirically-based framework of organizational outcomes associated with participation in a community collaborative. The dimensions of this framework are validated based on quantitative findings from representatives of 614 different organizations and agencies nested within 51 different community collaboratives. This article then explores how the characteristics of organizations and their representatives relate to the nature and type of impacts associated with membership. Based on study findings, we argue that community collaboratives can be effective interventions for strengthening organizational capacity across all sectors in ways that can promote greater community resiliency.     

Community-based Practices: Integrating Dissemination Theory with Critical Theories of Power and Justice

This paper critically reviews two diverse intellectual traditions concerned with community-based interventions: the literature on dissemination of community interventions and the critical psychology literature that is concerned with systemic power inequalities and structural injustice. The dominant dissemination-of-innovations framework has shifted toward an emphasis on community, yet it does not generally take into account issues of power and inequality within the diverse community spheres into which interventions are disseminated. On the other hand, critical psychologists, who have concerned themselves with both understanding and addressing issues of power and structural injustice, have tended to eschew the possibility of standardizing and making transferable practices, programs, and even processes that address these issues in particular settings. This paper traces and critiques both sides of this divide within community psychology, positing a framework to bring these diverse intellectual resources together so that community interventions might fruitfully be examined in terms of their community-based practices, or practices that bear on structural injustice. This framework is illustrated with a case study of the community-based practices of a widely disseminated evidence-based community intervention.     

Health Beliefs and Practices in an Isolated Polygamist Community of Southern Utah

Short Creek is a largely closed and isolated community on the border between Utah and Arizona, made up of the sister towns of Hildale, Utah, and Colorado City, Arizona. Beginning from childhood, the 6,000 or so members of the Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS) are brought up in a lifestyle of plural marriage, meaning a marriage among one man and more than one woman, and are surrounded by their peers in “the covenant.” A lifestyle of plural marriage is likely to affect the health of community members, but its effects have not been studied because of the community’s isolation and distrust of outsiders. This paper addresses several questions that arise in contemplating the health of the Short Creek community: What are the health beliefs in this community, and what are their historical bases? Where do families seek medical care, and for what or at what threshold of illness or injury? What is the attitude of care providers serving this community, and how are the providers viewed by the community? More broadly, this paper examines the ways in which polygamy configures health. In order to meet this objective, this paper aims first to provide a brief account of this community’s history and demographic profile, followed by a discussion of health care in this community and how it is affected by the practice of plural marriage, with the data comprised of qualitative interviews with health care providers to the community. The goals of this project are to gain a rich, historically nuanced understanding of the health of community members, and to identify directions for further academic and policy research. Our findings indicate that health in this community is shaped by limited resources, an attitude of health fatalism, and a profound insularity and corresponding isolation from the outside world.     

Community Action and Research as Citizenship Construction

Social change, well-being and liberation have been intertwined in community research and action, as much as being used as political common-places. In this paper, it is argued that community research and action can have a political character. The epistemological premises shared by both the community and political spheres are discussed, and concepts are defined. The way community psychological action can produce changes is illustrated by an experience carried out with children from poverty sectors of Caracas, Venezuela, intended to construct citizenship by developing awareness about values, civic rights and duties, while experiencing the advantages of participation, peaceful negotiation and solidarity, during art classes. Topics regarding citizenship values and ethics were painted and discussed in a participatory way. Results about how the children developed consciousness about those topics, relating them to their lives, are presented.     

Can public virtues be global?

ABSTRACT

An important issue within the field of global ethics is the extent or scope of moral obligation or duties. Cosmopolitanism argues that we have duties to all human beings by virtue of some common property. Communitarian ethics argue that one's scope of obligation is circumscribed by one's community or some other defining property. Public virtues, understood to be either a property that communities possess to function well or a moral excellence constitutive of that community, offer an interesting challenge to this binary by positing moral goods or excellences that are constitutive of a community yet global in application. Virtues such as tolerance, charity, moderation, or benevolence might be examples of such goods or excellences endorsed by a community but applied to individuals who are not members of the community, or, as in the case of environmental ethics, even to entities that are not moral agents. Unlike cosmopolitan ethics, the scope of the obligation does not depend on identifying universal properties, such as rationality, human dignity, or utility, but could be defined entirely by and within a community.     

Work and community

Conclusion I have argued that research and action in the world of work can be a central concern and a major opportunity for community psychologists. Work is central to well being and identity. It is an arena of rapid and turbulent social change where our values are expressed and lived out. Furthermore, work is not a separate life domain, but interpenetrates family and community life. Work is a source of the psychological sense of community and can be made more so. Experiences at work can spill over to family and community and vice versa. Recognizing the myriad paths of this interdependence is an ecological insight that has the possibility of real consequences for well being in our communities. We have only to act on our insight.This article is based on the Presidential Address for Division 27, Community Psychology, of the American Psychological Association, Toronto, Canada, August 26, 1984.     

Global Aging: Challenges for Community Psychology

Older persons are among the major marginalized, disenfranchised citizens worldwide, yet this group has generally been ignored in the community psychology literature. In this paper, we trace the demographic trends in aging worldwide, and draw the field’s attention to the United Nations Program on Aging, which structures its policy recommendations in terms of concepts that are familiar to community psychologists. A central theme of the paper is that community psychology can have a role in producing the conceptual shifts needed to change societal attitudes now dominated by negative age stereotypes.     

Meaningful Engagement in Research: Community Residents as Co-creators of Knowledge

Community psychologists have contributed significantly to the body of literature on community-based participatory research (CBPR) and its application in understanding and addressing health and community participation disparities. At the core of CBPR are mutually beneficial partnerships with communities, whereby community members’ voices are heard and they become co-researchers, helping guide the research process. In this article, I argue that for community psychologists to change the landscape of community participation, health, and well-being disparities experienced by many vulnerable populations who often face multiple forms of oppression, CBPR needs to be transformative and emancipatory. Stakeholders must be meaningfully involved as co-creators of knowledge and promoters of social justice embracing a human rights agenda. Drawing from work conducted with Latinx immigrant families with youth who have disabilities, I propose the following strategies moving forward: promoting meaningful participation of community members as co-creators of knowledge; promoting meaningful conversations that matter to communities; promoting civic engagement, activism, and advocacy; promoting an assets- and strengths-based approach to research; and promoting culturally relevant interventions. Community psychologists have the opportunity to make significant contributions to addressing disparities when community residents’ knowledge is valued and recognized.     

After the Shoah: Continuity and change in the postwar Jewish community of the Netherlands

The Dutch Jewish community is part of Western European Jewry and as such is part of what Bernard Wasserstein describes as the vanishing Diaspora. The community is one of Europe's smallest and it was also the Western European Jewish community most heavily damaged by the Shoah; it lost 75% of its population. It is surprising that the community still exists. It has gone through many changes, most notably in the 1960s. Progressive Judaism and the Lubavitcher Habad movement have made considerable inroads in the religious community, but the population has become largely secular, and new secular Jewish networks have been established. Dutch Jews have redefined their identity, shifting from “Dutchmen of the Israelite religion” to “Jews” or “people with a Jewish background,” belonging to a social and cultural minority. A small population exchange has taken place between Israel and the Netherlands. The brief baby boom after the Shoah and the newly formed networks outside the religious framework have revitalized the community. But most Jews in the Netherlands are married to non-Jews, and in spite of unique efforts to integrate the Israelis into the community, the future seems uncertain. This revised version was published online in June 2006 with corrections to the Cover Date.