Gender, race, and space: A qualitative exploration of young Black women's perceptions of urban neighborhoods.

How people think and feel about their neighborhood impacts the way they think of themselves and their futures. These linkages are especially important to understand in the case of urban-residing young Black women. Researchers know very little about what contributes to young Black adults' urban neighborhood perceptions and often rely on "expert" definitions of markers of neighborhood quality. These definitions and subsequent explorations of residents' neighborhood assessment have not adequately considered intersecting oppressive systems that structure urban spaces both physically and socially. Further, within-group diversity of young Black adults based on other social identities, such as gender and class, has gone underexplored in research on residents' neighborhood assessment. We used theory from Black feminist geography and sociology to guide our thematic analysis of interviews with young Black women (N = 9) regarding their urban neighborhood quality. We sought to explore the aspects or features of the neighborhood that young Black women discussed and how social identities may play a role in young Black women's descriptions of their urban neighborhoods. We argue three themes tell an overarching story of young Black women's urban spatial critical analysis: (1) outsiders' perceptions versus our realities, (2) gendered safety, and (3) visibility of young Black women. Young Black women's narratives highlighted communal aspects of neighborhood evaluation and attention to dominant narratives regarding marginalized groups and urban spaces.

Contextualizing black emerging adults' perceptions of neighborhood quality.

The ways in which Black emerging adults perceive and evaluate their neighborhoods may be impacted by a host of social and political factors that interplay with their social identities, the social identities of other urban residents, and their time in the area. Early literature on Black emerging adults' perceived neighborhood quality (PNQ) tended to make comparisons to White people and to focus disproportionately on the perceptions of low-income Black people residing in predominately racial/ethnic minority and underresourced communities. Subsequent work on subjective neighborhood assessment has considered specific features of neighborhoods, such as safety or disorder, but a general sense of the quality of one's neighborhood features is still underexplored. The current study adapts Connerly and Marans' (1985) PNQ model to explore the relations between social identities and locations, neighborhood sociostructural features, time in the area, and PNQ among Black urban-residing emerging adults. Block-wise regression results suggest that education and partner status were associated with PNQ. Perceptions of the percentage of Black neighbors and Census Bureau proportions of residents in the zip code who are poor were also associated with PNQ. Length of residence in the neighborhood was marginally associated with PNQ while length of residence in the city/town was not significantly associated with PNQ. For young Black women, combined household income was marginally associated with PNQ, but neighborhood sociostructural features were the strongest contributors to PNQ. In contrast, education was the only significant contributor to PNQ for young Black men. We discuss the ways that the social positions of young Black residents and their neighbors may impact their experiences and evaluations of urban areas.

The power of faith: Racial discrimination and religiosity among Black American men.

OBJECTIVES: Research on prosocial behavior among Black¹ Americans should account for the daily realities that many face, including racial discrimination and cultural resources which may provide sources of resilience amidst injustice, such as religiosity and spirituality. We assessed whether racial discrimination, religiosity, and existential well-being (EWB) are related to the odds of engaging in prosocial behaviors for Black men. METHOD: Using data from a community-dwelling sample of 171 Black men in the United States, we used logistic regression tests to assess whether racial discrimination, organizational religiosity, personal religiosity, and EWB were associated with Black men's volunteering, mentoring, and charitable giving. We also examined whether racial discrimination moderated the association between religiosity and prosocial behavior. RESULTS: Discrimination was not significantly associated with Black men's odds of engaging in prosocial actions. Odds of volunteering were significantly greater among Black men who reported more regular involvement at their religious institutions. Personal religiosity was also significantly associated with greater odds of mentoring youth and charitable giving. Discrimination did not significantly moderate any associations. CONCLUSIONS: Black men's faith is a relevant contributor to their prosocial action. Religious institutions and psychologists can work collaboratively in supporting this positive trajectory. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Natural Mentors, Racial Pride, and Academic Engagement Among Black Adolescents: Resilience in the Context of Perceived Discrimination.

The current study examined the potential of relational closeness in the natural mentoring relationships (NMRs) of Black students to counter and protect against the noxious effects of school-based discrimination on academic engagement. The study sample included 663 Black students between the ages of 12 and 19 (M = 14.96 years, SD = 1.81 years), all reporting a natural mentor. Approximately half of participants were female (53%). Participants were recruited from three different school districts in a Midwestern metropolitan area. Findings indicated that perceived school-based discrimination was negatively associated with academic engagement. Relational closeness in NMRs countered, but did not protect against, the negative effects of perceived school-based discrimination on students' academic engagement. Additional analyses indicated that one mechanism through which relational closeness in NMRs may promote greater academic engagement among Black students is via increased racial pride. Results highlight the potential of NMRs to counter messages of inferiority communicated through discriminatory experiences in the school. Fostering relational closeness between Black students and supportive non-parental adults in their lives may be an effective strategy to boost academic achievement among Black youth experiencing discrimination in the school environment. In addition to fostering stronger bonds with natural mentors, strategic efforts to reduce school-based discrimination are needed to truly bolster the academic success of Black youth.

Profiles of culturally salient positive parenting practices among urban-residing Black Head Start families.

OBJECTIVES: To better understand within-group variability in positive parenting practices among low-income Black families, the present study, grounded in a multidimensional comparative framework, examined (a) patterns of positive parenting practices among U.S.-born African American parents and Black Caribbean immigrant parents and (b) the extent to which these patterns related to parents' daily family social support, parents' social sensitivities, and children's social-emotional outcomes. METHOD: A person-oriented approach was employed with data from 524 African American and Black Caribbean immigrant parents (mothers, fathers, grandparents, aunts/uncles) of preschool-aged children in Head Start. RESULTS: Multistage hierarchical cluster analysis revealed that although the best solution for both ethnic groups was a 5-profile solution, the particular profiles that emerged across the 2 groups were distinct. Further, different parenting practices were salient among the 'high positive parenting' profiles and 'low positive parenting' for African Americans and Caribbean immigrants. In addition, demographic factors (education, gender, and marital status) differentially related to patterns of positive parenting across the 2 ethnic groups, and these patterns of parenting were associated with children's social emotional development and parenting resources in meaningful ways. CONCLUSIONS: Findings underscore the importance of conducting within-group studies that examine variability across ethnocultural groups identified as belonging to the same racial group. Indeed, there was variation in the manifestations of positive parenting within and across the ethnic groups included in this study (i.e., African Americans and Caribbean immigrants) that can inform future research and practice. (PsycINFO Database Record

What Would I Know About Mercy? Faith and Optimistic Expectancies Among African Americans.

A small body of research has begun to explore the association between faith and optimism among African Americans. However, missing from the extant work is an examination of the extent to which traditional indices of religious commitment work together with beliefs about God to shape optimism. The present study examines the utility of indices of social location, religious commitment (i.e., early and current religious service attendance, subjective religiosity), belief about the quality of one's relationship with God (i.e., a belief that one is connected to a loving God), and beliefs about being the recipient of divine forgiveness for predicting dispositional optimism among a sample of community residing African American adults (N = 241). Age, subjective religiosity, and organizational religiosity were positively related to optimism in bivariate analyses. Hierarchical regression analyses demonstrated a significant association between age, subjective religiosity, and optimism; however, those associations were eliminated once relationship with God and belief in one's forgiveness by God were entered into the model. Only belief in God's love predicted optimism in multivariate analyses. Serial mediation analyses revealed that beliefs about the quality of one's relationship with God and belief in divine forgiveness fully mediated the relationship between subjective religiosity and optimism, but that the relationship is driven largely by relationship with God. Implications of these findings are discussed.

An Emic, Mixed Methods Approach to Defining and Measuring Positive Parenting Among Low-Income, Black Families.

Research Findings: This within-group exploratory sequential mixed methods investigation sought to identify how ethnically diverse, urban-residing, low-income Black families conceptualize positive parenting. During the item development phase 119 primary caregivers from Head Start programs participated in focus groups and interviews. These qualitative data were content analyzed using a three-stage iterative process that resulted in the development of a final set of 72 items for a paper-and-pencil measure. In the measure validation phase of the study initial construct validity of the 72-item measure was assessed with an independent sample of 665 respondents. Common factor analyses revealed five dimensions of positive parenting on the Black Parenting Strengths in Context (BPSC) scale that related in expected ways with other parent self-report measures. Practice and Policy: BPSC dimensions provide initial support for a more nuanced operationalization of positive parenting than currently exists in any single scale for use with this group, and hold promise for better honoring the culture- and context-specific parenting goals and practices that low-income, Black parents subjectively view as important for producing healthy developmental outcomes for their children.

Buried hatchets, marked locations: Forgiveness, everyday racial discrimination, and African American men's depressive symptomatology.

Everyday racial discrimination (ERD) is linked to pronounced depressive symptomatology among African American men. Yet, many African American men do not experience depressive symptoms following ERD exposure often because they use positive coping strategies that offset its effects. Granting forgiveness is 1 coping strategy associated with less depression. However, extant findings about the mental health benefits of forgiveness are somewhat mixed and pay scarce attention to offenses which are fleeting, historically rooted, and committed outside of close personal relationships. Evidence further suggest age-related differences in forgiveness, ERD exposure, and depressive symptoms. We explore the extent to which 3 strategies of granting forgiveness of ERD-letting go of negative emotion (negative release), embracing positive emotion (positive embrace), or combining both (combined)-are associated with less depressive symptomatology in 674 African American men (ages 18 through 79). Building on past findings, we also test whether these forgiveness strategies moderate the ERD-depressive symptoms relationship for men in different age groups (18 through 25, 26 through 39, and 40). Higher combined and negative release forgiveness were directly related to lower depressive symptoms among 18 through 25 year olds. We also detected a less pronounced positive relationship between ERD and depressive symptoms among men reporting high levels of combined (18 through 25 and 26 through 39 groups) and negative release (26 through 39 and 40+ groups) forgiveness. We observed a more pronounced positive ERD-depressive symptoms relationship among 18 through 25 and 26 through 39 year olds reporting lower forgiveness. When faced with frequent ERD, younger African American men may have the most difficult time burying hatchets without marking their location but experience more positive mental health benefits when they do. (PsycINFO Database Record

Religious socialization in African American families: the relative influence of parents, grandparents, and siblings.

The family is the principal context for religious and spiritual socialization. Although religion remains a central force in the lives of most African Americans, research has failed to explore the role and impact of family on religious socialization within this population. This study addresses that gap in the literature by (1) exploring adults' perceptions of the influence of their parents, grandparents, and siblings on their religious and spiritual lives, and (2) examining the extent to which those perceptions are associated with subjective religiosity, subjective spirituality, religious importance, and commitment to religious socialization among a community sample of urban-residing African American adults in the Midwest and Northeast (N = 319). Findings revealed that, on average, parents, grandparents, and siblings positively influenced adults' religious commitment and values. However, mothers had the greatest positive influence on these outcomes. Religious commitment and values were differentially associated with family members as a function of the generation and gender of the family member. The implications of these findings are discussed.

Use of ministers for a serious personal problem among African Americans: findings from the national survey of American life.

This study examined use of ministers for assistance with a serious personal problem within a nationally representative sample of African Americans (National Survey of American Life-2001-2003). Different perspectives on the use of ministers-social stratification, religious socialization, and problem-oriented approach-were proposed and tested using logistic regression analyses with demographic, religious involvement, and problem type factors as predictors. Study findings supported religious socialization and problem-oriented explanations indicating that persons who are heavily invested in religious pursuits and organizations (i.e., women, frequent attenders) are more likely than their counterparts to use ministerial assistance. Contrary to expectations from the social stratification perspective, positive income and education effects indicated that higher status individuals were more likely to report use of ministers. Finally, problems involving bereavement are especially suited for assistance from ministers owing to their inherent nature (e.g., questions of ultimate meaning) and the extensive array of ministerial support and church resources that are available to address the issue.

Coping, drug use, and religiosity/spirituality in relation to HIV serostatus among gay and bisexual men.

Cross-sectional data were collected on a sample of 259 gay and bisexual, male-identified individuals as part of a larger study of the psychosocial functioning of lesbian, gay, bisexual, and transgender persons. Analyses considered differences between HIV-positive and HIV-negative men in relation to active and religious coping strategies; avoidant coping strategies (specifically, illicit drug use); and the psychosocial states of anxiety, hostility, and depression in relation to self-reported HIV-status of the participants. As compared with HIV-negative men, the HIV positive participants indicated a greater likelihood of engaging in illicit substance use within the previous 3 months, as well as higher levels of both active and religious coping strategies. Illicit substance use also was found to be related to higher levels of depression, anxiety, and hostility. A multivariate model indicated a significant difference in substance-based and active coping strategies among the men surveyed, with persons with a self-reported HIV-positive serostatus endorsing higher levels of both strategies. These results and their implications for prevention and future research are discussed, rooted in the understanding that a complex reality for coping is often enacted by HIV-positive men.

Religious Involvement among Caribbean Blacks in the United States.

This study examined demographic and denominational differences in religious involvement (i.e., organizational, non-organizational, subjective) among Caribbean Blacks (Black Caribbeans) residing in the U.S. using data from the National Survey of American Life. Caribbean Blacks who were born in the U.S. had lower levels of religious involvement than those who immigrated and respondents originating from Haiti (as compared to Jamaica) had higher levels of religious involvement, while persons from Trinidad-Tobago reported lower service attendance than did Jamaicans. Older persons, women and married persons generally demonstrated greater religious involvement than their counterparts, while highly educated respondents expressed lower levels of self-rated religiosity. Denominational differences indicated that Baptists reported high levels of religious involvement; however, in several cases, Pentecostals and Seventh Day Adventists reported greater involvement.

The social production of altruism: motivations for caring action in a low-income urban community.

Contemporary social science paints a bleak picture of inner-city relational life. Indeed, the relationships of low-income, urban-residing Americans are represented as rife with distress, violence and family disruption. At present, no body of social scientific work systematically examines the factors that promote loving or selfless interactions among low-income, inner-city American individuals, families and communities. In an effort to fill that gap, this ethnographic study examined the motivations for altruism among a sample of adults (n = 40) who reside in an economically distressed housing community (i.e., housing project) in New York City. Content analyses of interviews indicated that participants attributed altruism to an interplay between 14 motives that were then ordered into four overarching categories of motives: (1) needs-centered motives, (2) norm-based motives deriving from religious/spiritual ideology, relationships and personal factors, (3) abstract motives (e.g., humanism), and (4) sociopolitical factors. The implications of these findings are discussed.

Uses of ministerial support by African Americans: a focus group study.

This focus group study examines the use of ministerial support among African American adults with regard to (1) the issues taken to ministers by church members, (2) the issues not taken to ministers by church members, and (3) the factors that inform people's decisions about whether or not to seek ministerial support. Content analysis of narratives from 13 focus groups revealed significant overlap in the range of concerns for which people seek support and those issues for which they will not seek ministerial help. The factors that influence peoples' decisions included shame as well as evaluations of minister character, sincerity, and skill set. Narrative examples are used to elucidate each theme, and the implications of the findings for theory, research, and practice are discussed.

Ecological predictors of traumatic stress symptoms in caucasian and ethnic minority children exposed to intimate partner violence.

Traumatic stress symptoms were assessed for 218 children ages 5 to 13 following exposure to intimate partner violence: 33% of Caucasian and 17% of minority children were diagnosed with posttraumatic stress disorder. A risk and protective factors model was used to predict traumatic stress symptoms. For Caucasian children, the best predictors were mothers' mental health and low self-esteem. For minority children, the amount of violence, mothers' low self-esteem, and low income predicted traumatic stress. Social support to the mother, inclusive of friends, relatives, and religion, was a protective element. Implications for assessment and intervention are discussed in light of each group's experiences.