Mikhail Lyubansky

Do Problems of Clinic-Referred African-American Children Overlap with the Child Behavior Checklist?

Many factors contribute to childrens psychopathology. African-American children, members of the largest U.S. minority group, are reportedly at high risk for psychopathology, but researchers and developers of diagnostic measures seldom focus on them. We surveyed the clinic records of 1,605 African-American children, ages 4–18. Coders recorded childrens problems, their gender, and age. They coded childrens problems according to the Child Behavior Checklist (CBCL). Overlap between some problems African-American children presented and CBCL items emerged but other problems did not match CBCL items. For problems which matched the CBCL, associations between such problems and childrens age emerged and boys had more problems than girls. The content and cultural validity of the CBCL for African-American children may, however, be questionable.

Revisiting Du Bois: The Relationship Between African American Double Consciousness and Beliefs About Racial and National Group Experiences

This study revisits Du Bois’s concept of double consciousness by examining the relationship between racial and mainstream acculturation and African Americans’ beliefs about their racial and national groups. Surveys completed by 100 prospective Black jurors at a municipal courthouse approximately 6 months after 9/11 revealed that they perceived their racial group as more unjustly treated and more helpless than their national group but believed their national group was more vulnerable and more in need of maintaining a distrustful posture than their racial group. In addition, beliefs about racial group vulnerability, unjust treatment, and superiority were stronger for those respondents more deeply immersed in Black culture, whereas engagement with mainstream culture was unrelated to the strength of these convictions. In contrast, both racial and mainstream acculturation tended to predict beliefs about the American national group in the domains of vulnerability, injustice, distrust, and superiority.

A Restorative Approach to Interpersonal Racial Conflict

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Toward a Socially Responsible Psychology for a Global Era

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Beliefs In Black and White: How Race Influences Americans’ Perceptions of Themselves, Their Racial Group, and Their National Group

Over the past century, African Americans have made significant progress on a broad range of fronts, including life expectancy, employment and income, education, and political representation (e.g., Sears et al. 2000; Thernstrom and Thernstrom 1999). Moreover, the rapidly growing multicultural movement (e.g., Fowers and Richardson 1996) has signaled a new Zeitgeist in terms of racial and ethnic relations. For arguably the first time in U.S. history, there is widespread recognition that none of the nation’s many racial and ethnic groups are inherently or culturally superior to any other (National Opinion Research Center 2002a). Furthermore, the multicultural movement has successfully transplanted into the mainstream the previously radical notion that cultural diversity ought to be not merely tolerated but rather encouraged and celebrated.

Peace Profile: Dominic Barter

Oakland, October 2009. The man I take to be Dominic Barter walks to the front of the large room. He is thin, with dark hair that somehow manages to look both uncombed and tidy. Despite the clearly evident stubble and graying hair, he looks remarkably youthful, but as he begins to speak, it becomes immediately clear that his is an old soul. He is captivating, enthralling, practically mesmerizing. A modern-day Pied Piper, I think to myself. I do not mean this pejoratively. He is not selling anything money can buy. He is “sharing” an idea, a vision for an alternative system of “doing justice” that resonates with the kind of community many of us dream of living in. More than that, he is sharing something tangible, real systems that he has built from the ground up in different parts of Brazil. This is not Neverland. We can visit these places. We can see these justice systems with our own eyes. We can replicate them in our own communities. The pull is irresistible. This is a person others want to follow. Some literally do, leaving their jobs and homes to travel with him, to Brazil, to Toronto, and most recently to Oakland—looking for ways to contribute to his work, but mostly, I think, to just be in his company. There are, after all, ways to contribute without taking on a nomadic existence. I do not blame them. There are times I too find myself contemplating an extended visit to Brazil. I have no doubt it would be time and money well spent.

One Day on the Red Hills of Georgia”: The Effects of Immigration Status on Latino Migrants’ Experience of Discrimination, Utilization of Public Services, and Attitudes toward Acculturation

This study documents the experiences and identities of undocumented Spanish-speaking migrants in Georgia vis-a-vis their counterparts who have legal status. Structured interviews were used to collect data from 127 adults (49 percent undocumented at their time of arrival and 38 percent undocumented at the time of data collection) regarding their experience of discrimination, utilization of services, identity preferences, mental health, and beliefs in five domains: vulnerability, injustice, distrust, superiority, and helplessness. Significant immigration status differences emerged for education, income, utilization of some city services, and a few of the belief scales. However, the documented and undocumented samples were more similar than different.

Toward Racial Justice

It is a sunny afternoon, on August 30, 2010. Police officer Ian Birk, driving his patrol car down a downtown street, stops for a red light. As he waits, he notices a middle-aged man casually crossing the street, a block of wood and a knife clearly visible in his hands. The man is John T. Williams, a 50-year-old First Nations wood carver.

Toward a Psychology of Nonviolence

In 1964, Martin Luther King concluded his first book, Stride Toward Freedom, by proclaiming: “Today, the choice is no longer between violence and nonviolence. It is either nonviolence or nonexistence.” Although many would take comfort in the fact that global civilization has survived nearly half a century since those words were written, others (e.g., Bodley 2008) fear that our culture has developed so many possibilities of self-extermination that we have indeed chosen nonexistence. We write this chapter in the conviction that King’s words were prophetic, in the hope that there is still time to choose nonviolence, and in the firm belief that psychology can contribute to that choice.