The discipline of psychology, with its roots in scientific racism, has been complicit with the enactment of racist policies that have significantly harmed the psychological well-being of many minoritized people in colonial societies. The American Psychological Association (APA) has acknowledged and apologized for this racist history and has committed to an antiracist path for the future to right the wrongs. As a part of Dangerous Opportunities special issue, we examine the antecedents to racism in psychology, the racist behaviors of psychology and the APA during its existence, and the harmful consequences contributed by racist policies supported or endorsed by psychologists. Additionally, we provide a listing of required changes we view as necessary for the discipline of psychology and the APA (as its primary professional organization) to enact to prepare the discipline and the Association for antiracist activities and to capably and responsibly support and advance antiracist policies outside of psychology in the public interests. Transformation of the discipline and its associations, institutions, and programs is necessary for psychology to remain locally and globally relevant in a culturally diverse and interdependent. Antiracist activities are essential for this transformation to occur. Key words: antiracism, colonialism, decolonization, psychology, policy.

Barentsen, Jack. "The Moral Challenge of Diversity Leadership." In Challenges of Moral Leadership, edited by P. Nullens and S. v. d. Heuvel. Christian Perspectives on Leadership and Social Ethics 2, 29-46. Leuven: Peeters, 2016. In 1989, the Berlin wall came down. The event inspired visions of a unified Europe where East and West would no longer form opposing camps and where all could equally participate in Europe’s prosperity – at least, this is how a Western European might have viewed it. Now, 25 years later, we realize that breaking down walls does not, in and of itself, bring about a more peaceful world, nor does it inspire nations and ethnic groups to embrace Europe or a global vision. Instead, we have seen increasing inequality, growing migration, as well as rises in ethnic conflict and nationalistic fervor throughout Europe. On a global scale, a shrinking world with ever-larger corporations and multi-national economic power-blocks has seen increasing regional instability, religious conflict and ethnic violence, coupled with an abhorrent inability to prevent genocide. With the old boundaries broken down, new communication and migration patterns are overwhelming most of our social and political coping mechanisms. In hindsight, the world looked a lot simpler with an iron and a bamboo curtain in place, with a highly symbolic and yet very real Berlin wall to show for it.

Suicide is the second leading cause of death among American Indian and Alaska Native youth, and within the Alaska Native youth subpopulation, the leading cause of death. In response to this public health crisis, American Indian and Alaska Native communities have created strategies to protect their young people by building resilience using localized Indigenous well-being frameworks and cultural strengths. These approaches to suicide prevention emphasize promotion of protective factors over risk reduction. A measure of culturally based protective factors from suicide risk has potential to assess outcomes from these strengths-based, culturally grounded suicide prevention efforts, and can potentially address several substantive concerns regarding direct assessment of suicide risk. We report on the Reasons for Life (RFL) scale, a measure of protective factors from suicide, testing psychometric properties including internal structure with 302 rural Alaska Native Yup'ik youth. Confirmatory factor analyses revealed the RFL is best described through three distinct first-order factors organized under one higher second-order factor. Item response theory analyses identified 11 satisfactorily functioning items. The RFL correlates with other measures of more general protective factors. Implications of these findings are described, including generalizability to other American Indian and Alaska Native, other Indigenous, and other culturally distinct suicide disparities groups.

Research in community settings, or field work, can be a challenging, lengthy, and even frustrating experience. The work can be especially difficult in ethnocultural communities when the researcher is working with the deep cultural lifeways and thoughtways of people who are different. Such challenges can be eased through use of certain principles and philosophies associated with the way research is conducted. This chapter introduces these principles and philosophies, which constitute elements of a relational methodology for applied research. This chapter highlights the central relevance of relational methodology in research with ethnocultural communities through focus on research with Indigenous communities. Over the past fifty years, a robust emergent literature has developed in these communities, placing them at the forefront of developments in relational methodology. In the introductory section a definition of relational methodology is offered and then some of its various implications are explored. Implications extend to the responsibilities of the researcher, nature of the research relationship, time spent in the research process, and validity and nature of the knowledge produced by the research. The final section emphasizes selected ethical principles underlying relational methodology that are associated with its collaborative research approach and the role of principled cultural sensitivity. These research ethics guide and shape relational methodology. The intent is to define relational methodology as a critical, core, and often neglected component of research methods in studies with ethnocultural communities and other communities experiencing disenfranchisement, disparities, and inequities.

For many years, the trait perspective has dominated the study of human personality. At the turn of the twentieth century, with the development of new scientific methods for psychological research, researchers began to focus on personality as a set of identifiable, universal traits. Researchers such as Allport, Cattell, and Murray each developed their own models of personality by identifying a number of observable, measureable traits. As a result, the Five Factor Model of Personality has dominated the field. Modern researchers have expressed the need for more culturally specific approach to personality research. The currents question asks whether personality is a set of universal traits or is the result of more culturally specific characteristic adaptations influenced by society, culture, motives, drives, and coping mechanisms. Further understanding of cultural contexts has led to the pursuit of understanding personality on levels beyond concepts of inherent behavior.

Leadership has been a topic of contentious debate since the time of the ancient philosophers. Throughout the nineteenth and twentieth centuries a number of leadership theories have been advanced. The Great Man Theory gives the basic framework on which contemporary theories have been based. Contemporary theories of leadership first began to focus on both traits and behaviors. Recently, there has been more of a focus on leadership styles, two of these being transactional and transformational. Most recently the focus has shifted again to the study of diversity in leadership and the need for more culturally reflective leadership.

The themes and topics found in this Prevention Science supplemental issue on Promoting Health Equity through Rigorous, Culturally Informed Intervention Science: Innovations with Indigenous Populations in the United States represent a comprehensive array of essential considerations for the ethical and principled conduct of health-related research with indigenous communities. The topics are inclusive of what must be considered when researchers realize "culture matters" in the conduct of ethnocultural field-based research. The reader is introduced to profound insights, engaging observations, important research results, and cutting-edge commentary on the future of health-centered research and practice with indigenous populations. In reflecting on the general intent of the issue, two additional themes are considered. Attention is given to the research relationship and requirements for a significant degree and depth in the cultural competence and sensitivity of field-based research teams. Consideration also is given culture and leadership style at the local community level in research programs. These twin considerations have bearing on two important questions facing future research in Indigenous health. In effect, who will guide the community's policies, practices, and experiences of the research teams? Who will lead the funding and policy sources and the next generation of researchers?

In order to present an overview of American Indians and Alaska Natives mental health issues, the authors have purposefully avoided specific examples or generalizable guidelines that would mislead the readers due to the extreme cultural and historical differences that comprise the many American Indian and Alaska Native nations. It is also important to note that in the context of diversity, American Indian and Alaska Native identity is defined politically due to their collective history of being citizens of sovereign nations, not solely by racial, ethnic, or cultural terms. The chapter assesses the current knowledge available that describes mental health processes occurring among American Indians and Alaska Natives. The inquiry further clarifies the structure and function of mental health programs that have been established. We conclude that there is a need for a revision in a basic conceptualization of the research models and the types of data analysis that are or have been used, as well as their subsequent utilization.

Historical trauma and rapid cultural change contribute to a high burden of stress in Alaska Native communities. The goal of the Yup'ik Experiences of Stress and Coping Project was to better understand stress and coping in Yup'ik communities and the role of cultural values and practices in coping. Sixty Yup'ik adults aged 18-84 years took part in semistructured interviews. They discussed how they coped with salient stressful experiences and shared the things that bought them hope and peace. Interview themes were identified and inter-relationships between themes were explored through social network analysis. Participants discussed the importance of cultural traditions in coping, including subsistence, dancing and drumming, intergenerational transmission of knowledge, and reflective awareness of interconnections with others. Participants found strength in family relationships, spirituality, helping others, and coming together as a community. Three coping clusters emerged: Ilaliurucaraq (be welcoming) involved opening one's frame of mind and building connections; Yuuyaraq (Yup'ik way of life) focused on Yup'ik traditions and values; and Assircaarturluni Yuuyaraq (try to live a better life) involved healing from historical trauma. Findings illustrate the resilience and evolving strengths of rural Yup'ik communities facing a continually changing cultural landscape and provide information for developing community-driven culturally based interventions.

Cite this article Romager JA, Hughes K, Trimble JE. Personality traits as predictors of leadership style preferences: Investigating the relationship between social dominance orientation and attitudes towards authentic leaders. Soc Behav Res Pract Open J. 2017; 3(1): 1-9. doi: 10.17140/SBRPOJ-3-110 Personality Traits as Predictors of Leadership Style Preferences: Investigating the Relationship Between Social Dominance Orientation and Attitudes Towards Authentic Leaders Original Research