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.     

Mediating between international knowledge and local knowledge: The critical role of local field officers in an HIV prevention intervention

The outcomes of health interventions are co‐constructed through negotiation between the competing knowledges of different stakeholders. In such a context, local implementing partners – who mediate between international donors/programme managers and local beneficiary communities – have a critical ‘knowledge brokering’ role to play. With appropriate support, they can facilitate integration of internationally established knowledge with local beliefs and practices in ways that support health‐enhancing behaviour change. This paper focuses on the local field officers of an HIV prevention programme with Cambodian military couples. The paper asks: (1) what are the outcomes of knowledge encounters between international organizations and local field officers, as expressed in field officers' interpretation of programme goals, strategies and messages? (2) To what extent does the intervention context support the field officers' knowledge brokering efforts? Data collected includes semi‐structured interviews, observations of programme meetings and activities, and textual materials. The findings demonstrate that field officers privilege international knowledge, particularly in interactions with international manager–partners. However, in the field, they both hybridize programme messages and struggle to resolve dilemmas provoked by conflicting international and local knowledges. Material and symbolic asymmetries within the intervention context are shown to undermine their knowledge brokering efforts, as field officers attempt to claim identities and futures as health development professionals. Implications for programme practices and accountability systems are discussed. Copyright © 2010 John Wiley & Sons, Ltd.     

Managing stress or enhancing wellbeing? Positive psychology's contributions to clinical supervision

One of the key functions of clinical supervision as practised by health professionals such as psychologists includes the restoration of wellbeing, but there are few guidelines in the supervision literature on how to go about this. Research into concepts from the field of positive psychology such as work engagement, sense of coherence, self‐efficacy, flow and resilience has begun to provide detailed understanding of workers' happiness, health and betterment. These findings provide possible directions for supervision interventions that go beyond traditional review of self‐care and stress‐management strategies and seek to extend the wellbeing of the supervisee. This article explores the application of positive psychology to enhance the wellbeing of practitioners such as psychologists, who often work in inherently difficult work environments such as the mental health field. Specifically, a narrative approach is proposed as one possible method and practical examples are offered to demonstrate how positive psychology may be applied in the practice of clinical supervision.     

Counseling psychology and employee assistance programs: Previous obstacles and potential contributions

In the last two decades, an important new therapeutic delivery system has been emerging to serve the needs of the American workforce. Known as Employee Assistance Programs (EAPs), these company and community based programs were created to provide mental health services to workers whose job performance is impaired due to substance abuse or other difficulties. Although there are obvious similarities between the mission espoused by EAPs and traditions of the counseling psychology profession, many members of our discipline have only recently become involved in these programs. This paper discusses various reasons why counseling psychologists have not become involved with EAPs. It also presents some ways that counseling psychologists may contribute to these programs and it highlights the similarities in the philosophies and the activities of EAP and counseling psychology practitioners and scientists. Additionally, some suggestions for how to prepare counseling psychologists for entrance into the EAP profession are offered. Finally, a brief research agenda designed to guide counseling psychologists who are interested in the study of EAP related variables is presented.We are appreciative of Karen Novak's and Marilyn Bayer's editorial assistance on this paper.     

Teaching Tradition: Diverse Perspectives on the Pilot Urban American Indian Traditional Spirituality Program

Many urban American Indian community members lack access to knowledgeable participation in indigenous spiritual practices. And yet, these sacred traditional activities remain vitally important to their reservation‐based kin. In response, our research team partnered with an urban American Indian health center in Detroit for purposes of developing a structured program to facilitate more ready access to participation in indigenous spiritual knowledge and practices centered on the sweat lodge ceremony. Following years of preparation and consultation, we implemented a pilot version of the Urban American Indian Traditional Spirituality Program in the spring of 2016 for 10 urban AI community participants. Drawing on six first‐person accounts about this program, we reflect on its success as a function of participant meaningfulness, staff support, mitigated sensitivities, and program structure. We believe that these observations will enable other community psychologists to undertake similar program development in service to innovative and beneficial impacts on behalf of their community partners.     

The Worldviews of Healing Traditions in the East and West: Implications for Psychology of Religion

This article will compare the worldviews of psychotherapy traditions in Eastern and Western culture, particularly the therapeutic factors and principles indigenous to the Chinese culture. The author will first define the meaning of culture and psychotherapy from a postmodern anthropological approach. By referring to history and literature in the study of cultural psychology, a comparison will be made between the value systems lying behind therapeutic methods used in the East and West. This includes the worldviews on the body and mind, the self, mental health, relationship, community, healing, and spirituality. Lastly, a famous Chinese legend will be used as an example to illustrate how worldview differences between the East and West determine the goals and process of psychotherapy. It is hoped that psychology of religion would be sensitive to the underlying worldviews across different cultures, without imposing its definition of “mental health” and method of “healing,” as different religions embody different cultural traditions as well. It is argued that whether spirituality or religion is helpful to the wellbeing of local people, it should be defined by the local persons and expressed in their mother tongue. Hence a psychology of religion for Chinese people should respect its customs of healing and particular set of worldviews.     

Local knowledge and comparative scientific traditions

This article argues that all knowledge is inherently local and that localness provides the basis for comparison between indigenous scientific traditions or knowledge production systems. As collective bodies of knowledge, many of the significant differences between knowledge production systems lie in the work involved in creating assemblages from differing practices. Much of the work can be seen in the social strategies and technical devices employed in creating equivalences and connections whereby otherwise heterogeneous and isolated knowledges are enabled to move in space and time from the local site and moment of their production and application to other places and times. In this way contemporary technosciences are compared with the knowledge systems of the medieval mastermasons, the Anasazi, the Inca, the Australian Aborigines and the Pacific navigators.     

Considering love: Implications for critical political psychology

Within psychology, love is typically understood in fundamentally psychological terms. Even those critical psychologists who have interrogated the sociopolitical dimensions of love seem unable to break from conceptions of love as romantic, familial, and/or private. In this article, I argue that in understanding love as a disposition, rather than a feeling, political psychologists are able to bring nuance to mainstream psychology's engagement with the emancipatory potentialities of love while, simultaneously, instating a critical reorientation of political psychology. To this end, I offer two pathways through which political psychologists can work with love: rooting counter-hegemonies in the love ethic, and enunciating love knowledges across contexts. I conclude by reflecting on future directions for critical political psychologists who are concerned with a multifaceted, materialist, psychopolitical and contextually-bound notion of love.     

Application of the APA ethics code for psychologists working in integrated care settings: Potential conflicts and resolutions

ABSTRACT

Increasingly, there is evidence of the potential benefits of an integrated care model. In fact, the American Psychological Association (APA) supports the role of psychologists in integrated healthcare given the positive outcomes for patients in primary care settings such as increased access to mental health services, reduced mental illness stigma, and improved health associated with recognizing the impact of psychosocial factors on physical wellbeing. Less attention has been paid, however, to ethical dilemmas that may arise for psychologists working in integrated healthcare. This paper explores considerations for resolving potential ethical conflicts that may arise for psychologists working in integrated care settings.     

An analysis of mutual assistance

Why should community psychology be interested in mutual assistance? Mutual assistance organizations represent not an alternative to professional care by an addition to resources in the community of a kind that makes for a more competent community (Iscoe, 1974). Mutual assistance also reflects the values of empowerment that many community psychologists accept as primary (Rappaport, 1981). For those persons who suffer with conditions that may be attributed to oppressive social environments, there is no alternative to collective political and social action to produce change. The developing mutual assistance movement provides an unparalleled opportunity to enhance our understanding of the meaning and significance of social support and the conditions under which people change. Those of us in the field have every reason to embrace this movement for it is truly in keeping with the vision of community psychology.     

The Global Coherence Initiative: A global psychological paradigm for health promotion

This review proposes the value of a global psychology-oriented initiative to promote health and wellbeing. It discusses the concept of collective consciousness, especially heart-based, moral consciousness and related actions as resources for health promotion. The review draws on a collaborative South African Global Coherence Initiative to support communal coherence and interconnectedness in an indigenous community setting.     

Community‐oriented primary care: a multidisciplinary community‐oriented approach to primary care?

Developing more of a local public health focus, and involving local communities in Great Britain in health care decision‐making, are key aspects of the radically changing face of primary care. Community‐oriented primary care (COPC) is an international model for innovative primary health care delivery historically applied in developing or deprived communities, but increasingly seen as having broader relevance for a wider range of primary care settings. COPC has a long history of development in deprived communities, it is still however seen as innovative. It fits the current requirements of clinical governance and the ‘Modern and Dependable NHS’, but does its long history also provide information about it's pitfalls? COPC is promoted as an approach that is applicable to community mental health problems, community psychologists can provide the expertise to facilitate addressing community mental health in COPC programmes. This paper describes the COPC model and highlights the relevance of the COPC philosophy and the problems of its implementation for community psychologists in primary care. Copyright © 2001 John Wiley & Sons, Ltd.     

As I See It: A Study of African American Pastors’ Views on Health and Health Education in the Black Church

The Black Church is the only institution that has consistently served the interest of African Americans, and there is no other institution in the African American community that rivals its influence (Camara, 2004). The spiritual well-fare, social support, health, and well-being of its people have been one of its main goals. With health disparities of African Americans still at an alarming rate, the Black Church has used informal education as a means to impart knowledge on health, as well as other non-religious and religious topics. One of the avenues least researched within the Black Church is the pastor’s perception of its educational role in health and wellness and its efforts to reduce health discrimination and health disparities between African American and European Americans in the U.S. Since social justice appears as a theme and concern in the traditions of many churches, it is only appropriate that, among other things, the Black Church should address the issue of health education and interventions. The purpose of this study was to explore African American pastors’ perceptions of the role of the Black Church in providing health care, health education, and wellness opportunities to African Americans. Many pastors reported their church provided some form of health education and/or health screenings. Their perceptions about the important issues facing their congregants versus African Americans in general were quite similar.     

Collaborating for social change: the black psychologist and the black community

Several prominent Black scholars have argued that the predicament of Black intellectuals is inseparable from that of Black communities (C. West, 1994), and that Black psychologists should be at the forefront in developing culturally relevant psychological interventions (J. A. Baldwin, 1989). Yet, for Black psychologists there are a number of challenges to conducting successful interventions in Black communities, including historical abuses of Black communities by the helping professions and divergences in values, goals, and behaviors of professionals as compared to community members. In order for community psychologists to design interventions that are respectful of the cultural traditions and norms of Black communities, these obstacles to collaboration need to be addressed. This paper outlines some of the challenges faced by Black community psychologists, as well as the unique strengths they can mobilize when collaborating on research and interventions in Black communities. The paper also addresses methods of empowering Black communities and improving the training of community psychologists.     

A Return to “The Clinic” for Community Psychology: Lessons from a Clinical Ethnography in Urban American Indian Behavioral Health

Community psychology (CP) abandoned the clinic and disengaged from movements for community mental health (CMH) to escape clinical convention and pursue growing aspirations as an independent field of context‐oriented, community‐engaged, and values‐driven research and action. In doing so, however, CP positioned itself on the sidelines of influential contemporary movements that promote potentially harmful, reductionist biomedical narratives in mental health. We advocate for a return to the clinic—the seat of institutional power in mental health—using critical clinic‐based inquiry to open sites for clinical‐community dialogue that can instigate transformative change locally and nationally. To inform such works within the collaborative and emancipatory traditions of CP, we detail a recently completed clinical ethnography and offer “lessons learned” regarding challenges likely to re‐emerge in similar efforts. Conducted with an urban American Indian community behavioral health clinic, this ethnography examined how culture and culture concepts (e.g., cultural competence) shaped clinical practice with socio‐political implications for American Indian peoples and the pursuit of transformative change in CMH. Lessons learned identify exceptional clinicians versed in ecological thinking and contextualist discourses of human suffering as ideal partners for this work; encourage intense contextualization and constraining critique to areas of mutual interest; and support relational approaches to clinic collaborations.     

To Serve or Not to Serve: Ethical and Policy Implications

The Institute of Medicine (IOM) is one of the nation's more influential health‐related non‐profit organizations. It plays a large role in shaping health policy by commissioning panels to develop “white papers” describing research and recommendations on a variety of health topics. These white paper publications are often used to help make policy decisions at the legislative and executive levels. Such a prominent institution might seem like a natural ally for policy‐related collaborative efforts. As community psychologists, we strongly endorse efforts to positively influence public policy at the national level. However, while serving on influential panels and commissions like the IOM might seem to be very much part of the ethos of our discipline, there are occasions when such institutions are pursuing a mission that inadvertently has the potential to instigate divisive friction among community activists and organizations. A case study is presented whereby I describe my decision not to accept an invitation to serve on a controversial IOM panel. I explore the ethical challenges regarding maintaining my independence from this institution and its attempt to redefine chronic fatigue syndrome (CFS) and myalgic encephalomyelitis (ME), as well as the process of searching for alternative avenues for collaborating with community activists to influence policy related to these debilitating illnesses.     

Psychologists' role in family-centered approach to practice, training, and research with young children

Family-centered, community-based, coordinated care for children with special needs is presented as the best practice model for providing services to children and families. Psychologists must learn to play an active role in this frame-work that both integrates psychology with other health and education disciplines and uses the broad spectrum of psychological knowledge about families, development, community organization, and intervention strategies. Key principles of family-centered child psychology affect practice research and training. The psychologist becomes part of a team created to support families as the primary care-givers of their children. Training programs must reorganize the types of experiences both in the classroom and the field to train new psychologists within this model. As mandates for family-centered care affect policies at the state and federal levels, research will remain a critical factor in understanding the effects of these policy shifts on child and family functioning and the delivery of services.