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Research suggests there are at least three challenges to Black male interest and success in STEM careers: increasing access to STEM resources and curriculum, increasing Black and male inclusiveness in STEM initiatives, and increasing cultural and technical competency in STEM fields. African American schools typically do not have equitable STEM resources or instruction. In addition, there is limited research on supporting Black males' success in STEM in the culturally responsive computing (CRC) literature. Most STEM initiatives prioritize increasing the number of girls in STEM fields. STEM field employers are not active recruiters of Black male hires and have little experience with diversity and cultural inclusiveness. Research also suggests that Black students may not be interested working in White corporate America that undervalues their unique cultural perspectives and are more concerned with schooling that improves their communities. This chapter utilized CRC as a lens to examine the complexity of engaging Black males in STEM. As a result, the authors suggest adopting an equity ethic to help teachers help Black males connect themselves and their communities to STEM technology by utilizing smartphones and smartphone technology to engage Black males who may not have access to computers. We end with an example of CRC called barbershop computing, which combines computing, engineering, and innovation as a method to attract and retain Black males in STEM classes and help them persist in STEM careers.

Black males often are raised in poverty, exposed to violence and toxic environments that create different levels of trauma that can cause social emotional problems which lead to mental health problems. These problems along with a lack of adequate relationships with teachers can affect their schooling and attainment. No wonder, black males often suffer disproportionately from poor achievement, high suspension, exclusions, and drop-out rates. Young people who struggle in school often lack the social and emotional skills (or “soft skills”) needed to succeed academically, deal with anger, make sound choices, and handle challenging situations constructively, ethically, and manage behaviors that prevent them from being suspended/excluded from school. It does not help that teachers who are often afraid of them, and do not know how to relate to them and lack emotional literacy (EL) themselves. Unfortunately, because of these challenges schools will often place black males in special education classes.

There is a cognitive/non-cognitive divide in education. Most of the school curriculum/pedagogy focus on cognitive aspects of education/learning (e.g., memory-based education) when compared to non-cognitive aspects of learning (social and emotional skills/learning). If our young people are to realize their full potential in our schools, it is crucial we begin educating the “whole child” and increase social and emotional provisions in our schools. It is the cognitive and non-cognitive aspects of learning combined that make young people successful. We need a new educational paradigm/mind shift. After all, educating the whole child makes good sense of course, all learning has an emotional base.

While there has been a proliferation of social and emotional learning programs in schools in recent years, social and emotional learning programs that focus on black males and cultural competence are limited. Therefore, we propose a new framework for social and emotional development/learning model for black males that focus on cultural competence. Our EL/cultural competence model is called teacher empathy, which focuses on relationship black males have with their teachers and therefore focuses on both the pupil/student EL and the teachers. The aim/goal of our model/curriculum is to: improve academic performance, motivate and help both black males and teachers, regulate and manage their behaviors more effectively, and reduce suspensions, exclusions, and drop-outs.

This chapter discusses the experiences of black men who encounter the phenomena of a mental health diagnosis, detention and death in a forensic setting in England. Although there are black women with mental health issues who have also died in forensic settings, the occurrence is significantly higher for men who become demonised as ‘Big, Black, Bad and dangerous’. The author discusses the historical over representation of mental ill health amongst black people in the general community and the plethora or reasons attributed to this. The author then discusses the various points of entry into the criminal justice system, where black men with mental health issues are over represented. The author explores some inquiries into the deaths of black men in custody and the recommendations that were subsequently made, which successive governments have failed to act upon. The author argues that the term ‘Institutional Racism’ is insufficient to explain this phenomenon; and offers her own theoretical interpretation which is a combination of systemic racism influenced by post-colonial conceptualisation

The practice of transracial adoption often triggers strong emotions, effecting views on its ethical validity, both from individuals who are pro transracial adoption and those who strongly resist transracial adoption. This chapter will consider transracial adoption of children of African-Caribbean origin and its psychological impact along a continuum of psychological wellbeing, psychological adjustment and aspects of mental health. The chapter will draw on literature from the USA and, where available, from the UK.

One of the earliest publications on transracial adoption by Grow and Shapiro (1974) explored the psychological adjustment of African-American children placed within white American families. This study along with later studies (Silverman & Feigelman, 1981) concluded that the children were adjusting well in placement. Further early research appeared to suggest that transracial placements have little negative impact on issues of self-esteem, racial or self-identity or intellectual development (Curtis, 1996; Hayes, 1993; Hollingsworth, 1997, 1998; McRoy, 1994; Simon, Altstein & Melli, 1994; Vrogeh, 1997).

The undermining impact on mental health for transracial adoptees appears to be an argument related to the disconnect between the child’s developing racial identity and lack of preparation for racism and the cultural and ethnic group social devaluation likely to be experienced in a white racist society. The impact of loss of ethnic identity is said to be a key issue in the research on transracial adoption. Ethnic identity is the connection or recognition that one is a member of a specific ethnic or racial group and coming to adopt those associated characteristics into the group associated cultural and historical connections into oneself identity (Rotheram & Phinney, 1987). The establishment of a secure and accurate racial identity is said to be a protective factor in psychological adjustment. This chapter will explore issues and narratives related to this argument.

This chapter will consider the media and white western society’s use of various ‘othering’ terms at the personal, social and political levels to misconstrue and inaccurately describe Islam and events and actions involving Muslim people. A psychological analysis of the personal and social impact on the misuse of ‘othering’ terminology will be undertaken to explore how British African-Caribbean converts to Islam, as a group, may find themselves antagonised and alienated by descriptions made about Islamic groups and behaviours misapplied and associated to Islamic religious and cultural practices. The chapter will consider how this antagonism may lead to alienation which, in turn may result in behaviours perceived to come about as a result of radicalisation. The chapter will consider whether British African-Caribbean converts to Islam are responding in a way which is the result of a process of ‘radicalisation’ or more reacting to antagonism and alienation affecting poor mental health due to negative media and dominant social group portrayal of black people. A critique of the media portrayal in depicting Muslims and Islam as ‘the other’ rather than depicting terrorist activity and terrorist groups as anti-Islamic, separate and distinct from Islam will be considered. Missed opportunities for critical review of inaccurate and racist terminology and its potential impact on British African-Caribbean converts to Islam will be explored.

Strategies for decreasing antagonism, alienation and violence through the review of terminology and social reclaiming will be suggested. The process of ethnic identity development and an evolving British Muslim identity will also be considered and how understanding and knowledge of this minority ethnic group identity process can be used to reduce the process of antagonism, alienation and violence. Psychological theories of minority group ethnic identity development will be explored and applied to the development of an alienated psychology of British African-Caribbean converts to Islam. Minority group identity theories relevance for individual and group intervention with alienated British African-Caribbean converts to Islam will be discussed in terms of the building and maintenance of a positive sense of self and affirmation to one’s religious group membership. Affirmation of ethnicity membership is proposed as a more active activity among groups who face greater discrimination as a means of maintaining self-esteem and group cohesion and connectedness.

In this chapter, we describe the belief system of Izzat which is central among South Asian families. The idea of forced marriage is based upon the concept of Izzat or honor which is a cornerstone of family life in South Asian communities.

Rai (2006) suggests that South Asian community members are deeply affected by what others say about them. The closest English translations to Izzat and Sharam are honor and shame, respectively. Rai argues that Izzat and Sharam are mechanisms that safeguard patriarchal customs such as arranged marriage which are familiar to us from our own backgrounds as two Asian women. It is our belief that Izzat is the highest “context marker” (Pearce & Cronen, 1980) for forced marriages.

We will illustrate the concept of Izzat through two case vignettes and explicate theoretical ideas, based on Izzat to include Borzemyi-Nagy’s ideas about belief systems.

The research of Ryan Brown (2016) University of Oklahoma on “honour cultures” in the USA draws some parallels in gendered discourses about power of men over women. He suggests that high levels of murder rates as well as reluctance to address mental health issues are present in “honour cultures.” These ideas resonate with the strong influence of Izzat upon South Asian family and community systems which we have met in our practice. The development of our practice was in response to issues arising from our clinical work in these communities (Robinson, 2016).

We will explore the continuum of marriage to include forced, arranged and consensual marriage within the context of Izzat and compare with black African and African-Caribbean families.

We will also consider issues of cultural competence and expertness and how this interplays with strongly held belief systems such as Izzat. We will end with some clinical implications and pointers for practice.

Border crossing between systemic and racial identity theories can contribute to systemic research on Black therapists work with White families.

Questionnaires were used to gather data from 29 Black, Asian and Mixed Heritage therapists in order to test the significance of variables associated with transgenerational advice, socialisation experience, professional training and therapists’ perception of successful outcomes (n=29). The study concluded that White clients were associated with the contact and disintegration statuses at the beginning of therapy, and that Black therapists were associated with being at least two racial identity statuses in advance of their White clients. In addition, results showed that there was a significant association with eye contact and White clients across all racial identity statuses in therapy, and that the therapist’s age was significantly associated with therapeutic experiences, length of therapeutic practice and the belief in working with unintentional racism in therapy. The outcome of this study will have policy implications in terms of clinical practice and supervision.