A leadership-level culture cycle intervention changes teachers' culturally inclusive beliefs and practices.

Despite an abundance of support for culturally inclusive learning environments, there is little consensus regarding how to change educational contexts to effectively and sustainably foster cultural inclusion. To address this gap, we report findings from a research-practice partnership that leveraged the Culture Cycle Framework (CCF) to expand educators' praxis to include both independent and interdependent models of self. Most U.S. schools validate independent cultural models (i.e., those that prioritize individuality, uniqueness, and personal agency) and overlook interdependent models (i.e., those that prioritize connectedness, relationality, and collective well-being), which are more common among students from marginalized racial and socioeconomic backgrounds. Using a quasi-experimental longitudinal design, we trained school leadership to integrate ideas about cultural inclusion (i.e., validating the importance of both independent and interdependent cultural models) into school-wide flagship practices. We assessed downstream indicators of culture change by surveying teachers and students across the district and found that a) leadership-level training enhanced school-wide beliefs about cultural inclusion, b) teachers' endorsement of culturally inclusive beliefs predicted their use of culturally inclusive practices, and c) teachers' use of culturally inclusive practices predicted enhanced psychosocial and academic outcomes among students. This research represents a comprehensive culture change effort using the CCF and illustrates a means of fostering inclusion-focused educational culture change and assessing downstream consequences of culture change initiatives.

Language from police body camera footage shows racial disparities in officer respect.

Using footage from body-worn cameras, we analyze the respectfulness of police officer language toward white and black community members during routine traffic stops. We develop computational linguistic methods that extract levels of respect automatically from transcripts, informed by a thin-slicing study of participant ratings of officer utterances. We find that officers speak with consistently less respect toward black versus white community members, even after controlling for the race of the officer, the severity of the infraction, the location of the stop, and the outcome of the stop. Such disparities in common, everyday interactions between police and the communities they serve have important implications for procedural justice and the building of police-community trust.

God as a White man: A psychological barrier to conceptualizing Black people and women as leadership worthy.

[Correction Notice: An Erratum for this article was reported online in Journal of Personality and Social Psychology on May 21 2020 (see record 2020-36018-001). In the article, the phrase Mixed Effects in the table title for Tables 1-3 and Tables 6-8 is incorrect. The corrected phrase should appear instead as Fixed Effects. All versions of this article have been corrected.] In the United States, God is commonly conceptualized as the omnipotent and omniscient entity that created the universe, and as a White man. We questioned whether the extent to which God is conceptualized as a White man predicts the extent to which White men are perceived as particularly fit for leadership. We found support for this across 7 studies. In Study 1, we created 2 measures to examine the extent to which U.S. Christians conceptualized God as a White man, and in Study 2 we found that, controlling for multiple covariates (e.g., racist and sexist attitudes, religiosity, political attitudes), responses on these measures predicted perceiving White male job candidates as particularly fit for leadership, among both Black and White, male and female, Christians. In Study 3, we found that U.S. Christian children, both White and racial minority, conceptualized God as more White than Black (and more male than female), which predicted perceiving White people as particularly boss-like. We next found evidence to suggest that this phenomenon is rooted in broader intuitions that extend beyond Christianity. That is, in a novel context with novel groups and a novel god, U.S. Christian adults (Studies 4 and 6), atheist adults (Study 5), and agnostic preschoolers (Study 7), used a god's identity to infer which groups were best fit for leadership. Collectively, our data reveal a clear and consistent pattern: Attributing a social identity to God predicts perceiving individuals who share that identity as more fit for leadership. (PsycInfo Database Record (c) 2021 APA, all rights reserved).