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This video video discusses the contributions of William E. Cross Jr., an influential African American psychologist known for his work in black psychology and cultural identity. It highlights the significance of his original model of black identity, introduced in 1971, which outlined a five-stage process ranging from pre-encounter to activism, focusing on how individuals come to understand and embrace their racial identity in America.

As time progressed, Cross revised his model in 1991, moving towards an attitudinal framework that recognized multiple dimensions of identity rather than a unidirectional stage approach. This video video evolution acknowledged the complexities of identity, including various attitudes toward assimilation, self-hatred, and miseducation.

The discussion also emphasizes empirical support for Cross’s models through various methodologies, including the development of the Racial Identity Attitude Scale (RIAS) in 1981, which measures his original model. Further advancements led to the introduction of the Cross-Racial Identity Scale (CRIS) in 2001, which can be applied across different cultural groups, including Latinos and Asians, expanding the model's relevance beyond African Americans.

This video video concludes by addressing future directions for research, particularly in understanding racial identity profiles and their implications for therapy and social dynamics, aiming to explore how these profiles can facilitate healthier identity development and social interactions. Overall, Cross's work has profoundly shaped the understanding of racial and cultural identity in psychology.

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X-TIMESTAMP-MAP:LOCAL=00:00:00.000,MPEGTS=900000

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William E. Cross Jr.

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Bill, bill Cross is an African American psychologist,

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who I think has had perhaps the most profound

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contribution to black psychology

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and cultural psychology, not just in the United States,

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I would say, but, but very broadly across the world.

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Um, you know, in psychology, when we think about identity,

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it's a core construct, and we often think of identity.

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We think of Eric Erickson,

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because he, he focused a lot on personal identity.

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William E. Cross did for cultural identities, what Ericsson,

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I think did for personal identities.

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And so that's actually what motivated the study.

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When we saw that the American psychologist,

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which is the flagship journal

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of the American Psychological Association, had a call out on

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contributions from black scholars.

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Um, a group of us decided Bill Cross has got

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to be there given the work that he has done,

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and that given that his work has influenced

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so many scholars, not just black,

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but Latino, Asian, feminist scholars

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and identity scholars across the world.

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And so we thought we had to get his name into the Pantheon

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with the others, cross his initial model.

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His original model was published in 1971, incidentally,

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when he was still a graduate student,

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which I just think is amazing.

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Um, and it really spoke to the idea

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of black identity being in a stage, going from stage one

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to stage five, stage one, pre encounter

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blacks not believing that race was that important in the,

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the context of America.

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Then they have stage two encounter, you know,

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they get passed over for promotion and so forth.

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And that encounter then puts them into a place

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where they are angry almost, right?

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So they, they dive into their blackness, immersion,

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they immerse into blackness, and, and,

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and deal with the fact that race, in fact,

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is playing a central role in

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how they're dealt with in America.

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Coming out of that, they immerse the end of stage three

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and move into stage four internalization, where they're,

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okay, I'm black.

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I'm in America. That's important, and,

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and I'm happy being black.

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And then moving to stage five, I now am not, I want

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to work to support black causes, right?

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So I become an activist in some sense.

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And so that was the initial model,

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which was in keeping the stage models of psychology,

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Ericsson, Freud, Piaget, a lot

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of our models are stage models.

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But as time went on and,

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and data got collected, he revised this model in 1991,

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aye two, two decades later in a book called Shades

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of Black in where he started.

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He kept the stages to some extent,

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but started to flesh out attitudes, right?

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And so, so that,

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and so we have then the, sta you know, in

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Internalization becomes one stage.

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You still have, you know, pre encounter encounter,

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immersion, immersion and internalization,

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but he's fleshing them out.

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And then later on in the 2000, on one version

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of the model, the expanding digressions model, so,

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another 10, a decade later, you have him moving

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to a more attitudinal model where the things

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that were stages sort of become worldviews,

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under which there are variety of attitudes,

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there's assimilation attitudes,

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there are miseducation attitudes believing the negative

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stereotypes about blacks, that self hatred attitudes.

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And so there are these multiple attitudes under these

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different worldviews.

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And so that's the, the, the expanded model is the model

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that's currently the one that's, in, in use

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and in fact that is supported in the literature.

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So the second model was, I think Bill struggling

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with whether he should keep a stage model,

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because the idea

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of a stage model in psychology is it's developmental.

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And what that means is you are moving from stage one

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to stage two, to stage three, to stage four,

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it's unidirectional, right?

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Whereas the attitudinal model is that it's multidimensional

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as opposed to unidimensional.

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And so you have these multiple attitudes

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and so that your, your actual

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identity is based on your profile rather than

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the stage you are in.

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And that, that profile may change.

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So for example, somebody may be assimilationist

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and something really horrible happens to them,

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and then they may become Afrocentric, right?

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You know, or, or you know, you know,

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or you move into a different sphere of your life

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and you know, you went on HBCU,

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you've lived in a majority black neighborhood,

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you are fairly Afrocentric in your point of view.

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And then you become, president of a major corporation

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where you're dealing with people all over the world.

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World, and you become more multiculturalist

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in perspective, right?

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So that you have, and the idea of the attitudinal model is

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that you have all of these attitudes, right?

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But some of them are more dominant than others,

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and they sort of determine the lens

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through which you look at the world.

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I think the measurement piece, signals something

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that's really important

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that we often don't think about when we think

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about science and theory.

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Theories are really descriptions of what we think the world,

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how we think the world works, but they're not laws, right?

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So they're models about how we think the world works.

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And so there's a, a, an inherent tension between theory

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and empirical research theories develop.

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Um, they generate questions that we test,

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and then when those, we get answers to those questions,

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they inform the theory.

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So there's this cyclical, motion going on.

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So that's where theories evolve over time,

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good theories at least.

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And I think that that's what Resons theory was.

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So in the initial phase when Bill had the stage model,

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he actually developed the q well, he didn't develop,

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he used the Q sort methodology, which was used a lot by,

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by personality and social psychologist.

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And basically what it is, he had a number

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of statements written

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On index cards that described the various stages,

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and he'd asked black people to group them,

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which did they think went together, which

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of these cards went together.

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And he found support for the stage model

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that they had grouped the things

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that he thought were preen encounter together.

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They'd grouped the things that were immersion

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immersion together, right?

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And so he did a couple studies like

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that early in his career,

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and for his dissertation as well, and, and,

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and found support for the model.

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Fast forward, he graduates Janet Helms another,

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major figure in, in psychology.

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She's a retired counseling psychologist.

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She and her former student, Thomas Parham, another big name.

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Um, they, they did reached out to Bill

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and Thomas Parham decided that for his dissertation,

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he was going to develop a questionnaire

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version of the Q sort.

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And so using the Q sort, items from the Q sort

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that bill had and adding a few more items, they developed a,

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a questionnaire standard, you know, survey methodology,

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questionnaire from that model.

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And it became the Racial Identity Attitude Scale.

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It was published in 1981.

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So we have the 71, the original model,

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the Rise comes out in 1981, PA Hamman Helms, which measures

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that original model.

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And so now we have a theory

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and a measurement tool that's very generalizable,

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that's used a lot in the literature.

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And that's what then leads Bill.

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He looks at the data collected from the R including things,

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studies he did themselves, and he comes up

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and revises the model.

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And so we now have the revised model based on this

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survey, right?

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So now a group of us get together

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and, you know, Beverly Vandiver,

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who is an important part of this story,

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another counseling psychologist says to Bill, well,

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you have a revised model,

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but the rise is measuring the original model.

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Let's develop a scale to measure the revised model.

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And so, she pulls together a group of us,

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including Bill, myself, and several others,

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and we start then working on developing that scale.

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And in the course of doing that, we dig into the literature

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because of course, at this time, this is 1995,

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more literature has come out.

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And so, and then we start collecting data

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pilot studies and so forth.

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And the model then moves more to an attitudinal model.

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It's interesting because as in developing the, the,

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the Chris, which is the, the most recent scale,

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the cross-Racial Identity Scale, which we named

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after Bill,

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we were collecting data on this scale

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and recognizing

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that these attitudes were even more complicated than

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we, we realized.

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And there are some things that we didn't want to include,

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and Bill said, no, you have to include it.

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And he proved to be correct. You know, he'd push us to say,

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we've gotta separate self-hatred from his education.

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They're not the same things, right?

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And so the, the cross, the Chris came out in 2001,

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and then most recently, a group of,

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individuals reached out to me.

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Um, I'm at Berkeley now. I was at Penn State at the time.

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Uh, one of my Latino colleagues said, you know,

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we need something like this for Latinos, you know, you know,

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like the Chris, we need a scale like this.

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So I reached out to Bill and I said, we would like to try

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to push the scale, you know, to, to change the scale a bit

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to see if it would work with other groups.

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And so we actually did,

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and we've, we've published the cross ethnic Racial identity

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scale, which can be used not just with African Americans,

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but we have a study which has Latinos,

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European Americans, Asian Americans.

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One of my doctoral students just, is working on a study.

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He shows it's working in Filipino Americans,

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and we have data from New Zealand showing it's working

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with the Maori, the Pacifica, the,

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the ethnic groups in New Zealand.

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That, so that the, the model has gone from being a,

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a black only model

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and a black American model

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to being an international cultural identity model.

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Well, I think it's conceptualizations

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of changed racial identity in, in, in, in several ways.

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Um, so from a theoretical point of view, a stage model,

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we now know that

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that racial identity is not unidimensional stage,

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like it's multidimensional.

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And so that, I think that, that, that's a,

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a crucial finding.

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One of the beliefs was in the field that assimilation,

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that if you are on assimilate, you know,

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the assimilation has a, a sort of a bad taste in your mouth,

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for, for minorities, right?

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If you're assimilated, you've given up who you are.

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But Bill's conceptualization of assimilation,

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I think has shown that that's not the case

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because we have multiple identities, even

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as a black male, right?

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I have a, a gender identity,

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I have a sexual orientation identity,

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from Trinidad and Tobago.

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Originally I have a, a, you know,

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a a country of origin identity.

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And that the assimilation identity is just really putting

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your nationalist identity

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as the hat you wear most of the time.

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And so that the initial stage model, in fact, which a lot

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of people adopted, people who were in pre encounter

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did not like who they were, right?

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They did not like who they were.

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And only until they became internalized

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that they like who they were.

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What Bill has argued in the, with the attitudinal model

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that was shown is that the only, attitudes

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that are really negative are self-hatred

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and miseducation believing the negative stereotypes about

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your group, that assimilation people could be,

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assimilated and, and, and,

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and perfectly healthy, psychologically healthy,

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a multicultural staff centric and so forth.

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And in empirically we have shown that in fact, the only

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attitude that has a negative relationship

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with self-esteem is self-hatred.

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So that's another major contribution that he's done.

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He, I, I think a third contribution is actually the

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contribution I mentioned previous,

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and that is the evolution of theory, how in fact theory

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What you should do, because there are many times people do

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theories and then they become static

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and they never, never evolve, right?

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And so in some, they, they, they, they then sort

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of lose their relevance.

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But digression's theory continues to be relevant

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because it's continued to be informed by empirical research

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and, and, and changing, and, and,

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and so that now we can, use it with people, not just,

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African Americans.

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Um, I think those are some of the, the major contributions.

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And, and, and he's also made it very clear, I think

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that while personal identity personality is really

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important, that cultural identity plays as, as,

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as pivotal role in people's involvement with the world

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and their engagement with the world

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and how they see the world

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as the personal identity that they're bringing.

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Well, I think where we are going next is we are,

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we are looking at profiles.

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We've started, there've only been about four

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or five studies on racial identity profiles

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because that's what the multidimensional model allows us.

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So, the initial study profile study came out in 2006,

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and that was just showed

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that we could find the same profiles in different samples.

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Um, since then, we've had profiles that have come out

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that have shown that, you know,

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that the multiculturalist profile for instances related

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to more psychologically healthy wellbeing,

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a self-hatred profile is related to psychopathology,

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interestingly enough, an anti-white profile.

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So even if you don't hate yourself,

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you're not self hating, but you hate others.

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That actually is also associated with, with,

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with greater psychopathology, and stuff.

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And so, and we've had just one study out, well,

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two studies outside the United States, one

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of them not a profile study in Jamaica where we showed

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that the model worked with blacks outside

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of the context of the United States.

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And we now have this New Zealand study.

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And the New Zealand study is particularly interesting

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because it's the, I think only the third study, set

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of study that was done with, with adolescents.

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So that in fact, because a lot of the initial work were done

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with college students and adults, right?

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And so we have this New Zealand study with adolescents.

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We have a couple studies in the US

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with adolescents one profile study.

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Um, and so that's where,

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what are the profiles that are out there?

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Uh, can we change these profiles?

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For instance, if you have a profile

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that's a self-hatred profile, is that useful for therapists

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who are working with children, who are having problems

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with people having problems at work, you know, and stuff.

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People who are having depression and anxiety.

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You know, if you have anti-white profiles, you know,

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and you are not getting along with with peers,

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you're getting fired a lot and so forth.

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Can we change those profiles into an Afrocentric profile

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or multiculturalist profile?

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Those are, I think that's, the application I think is

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where we'll be going next.

00:00 - William E. Cross Jr. Bill, bill Cross is an African American psychologist, who I think has had perhaps the most profound contribution to black psychology and cultural psychology, not just in the United States, I would say, but, but very broadly across the world.

00:19 - you know, in psychology, when we think about identity, it's a core construct, and we often think of identity. We think of Eric Erickson, because he, he focused a lot on personal identity. William E. Cross did for cultural identities, what Ericsson, I think did for personal identities. And so that's actually what motivated the study. When we saw that the American psychologist, which is the flagship journal of the American Psychological Association, had a call out on

00:50 - contributions from black scholars. a group of us decided Bill Cross has got to be there given the work that he has done, and that given that his work has influenced so many scholars, not just black, but Latino, Asian, feminist scholars and identity scholars across the world. And so we thought we had to get his name into the Pantheon with the others, cross his initial model. His original model was published in 1971, incidentally,

01:20 - when he was still a graduate student, which I just think is amazing. and it really spoke to the idea of black identity being in a stage, going from stage one to stage five, stage one, pre encounter blacks not believing that race was that important in the, the context of America. Then they have stage two encounter, you know, they get passed over for promotion and so forth. And that encounter then puts them into a place

01:51 - where they are angry almost, right? So they, they dive into their blackness, immersion, they immerse into blackness, and, and, and deal with the fact that race, in fact, is playing a central role in how they're dealt with in America. Coming out of that, they immerse the end of stage three and move into stage four internalization, where they're, okay, I'm black. I'm in America. That's important, and,

02:14 - and I'm happy being black. And then moving to stage five, I now am not, I want to work to support black causes, right? So I become an activist in some sense. And so that was the initial model, which was in keeping the stage models of psychology, Ericsson, Freud, Piaget, a lot of our models are stage models. But as time went on and, and data got collected, he revised this model in 1991,

02:42 - aye two, two decades later in a book called Shades of Black in where he started. He kept the stages to some extent, but started to flesh out attitudes, right? And so, so that, and so we have then the, sta you know, in Internalization becomes one stage. You still have, you know, pre encounter encounter, immersion, immersion and internalization, but he's fleshing them out.

03:09 - And then later on in the 2000, on one version of the model, the expanding digressions model, so, another 10, a decade later, you have him moving to a more attitudinal model where the things that were stages sort of become worldviews, under which there are variety of attitudes, there's assimilation attitudes, there are miseducation attitudes believing the negative stereotypes about blacks, that self hatred attitudes. And so there are these multiple attitudes under these

03:39 - different worldviews. And so that's the, the, the expanded model is the model that's currently the one that's, in, in use and in fact that is supported in the literature. So the second model was, I think Bill struggling with whether he should keep a stage model, because the idea of a stage model in psychology is it's developmental. And what that means is you are moving from stage one to stage two, to stage three, to stage four,

04:05 - it's unidirectional, right? Whereas the attitudinal model is that it's multidimensional as opposed to unidimensional. And so you have these multiple attitudes and so that your, your actual identity is based on your profile rather than the stage you are in. And that, that profile may change. So for example, somebody may be assimilationist and something really horrible happens to them,

04:31 - and then they may become Afrocentric, right? You know, or, or you know, you know, or you move into a different sphere of your life and you know, you went on HBCU, you've lived in a majority black neighborhood, you are fairly Afrocentric in your point of view. And then you become, president of a major corporation where you're dealing with people all over the world. World, and you become more multiculturalist in perspective, right?

04:53 - So that you have, and the idea of the attitudinal model is that you have all of these attitudes, right? But some of them are more dominant than others, and they sort of determine the lens through which you look at the world. I think the measurement piece, signals something that's really important that we often don't think about when we think about science and theory. Theories are really descriptions of what we think the world,

05:15 - how we think the world works, but they're not laws, right? So they're models about how we think the world works. And so there's a, a, an inherent tension between theory and empirical research theories develop. they generate questions that we test, and then when those, we get answers to those questions, they inform the theory. So there's this cyclical, motion going on. So that's where theories evolve over time, good theories at least.

05:40 - And I think that that's what Resons theory was. So in the initial phase when Bill had the stage model, he actually developed the q well, he didn't develop, he used the Q sort methodology, which was used a lot by, by personality and social psychologist. And basically what it is, he had a number of statements written On index cards that described the various stages, and he'd asked black people to group them, which did they think went together, which

06:05 - of these cards went together. And he found support for the stage model that they had grouped the things that he thought were preen encounter together. They'd grouped the things that were immersion immersion together, right? And so he did a couple studies like that early in his career, and for his dissertation as well, and, and, and found support for the model.

06:26 - Fast forward, he graduates Janet Helms another, major figure in, in psychology. She's a retired counseling psychologist. She and her former student, Thomas Parham, another big name. they, they did reached out to Bill and Thomas Parham decided that for his dissertation, he was going to develop a questionnaire version of the Q sort. And so using the Q sort, items from the Q sort that bill had and adding a few more items, they developed a,

06:58 - a questionnaire standard, you know, survey methodology, questionnaire from that model. And it became the Racial Identity Attitude Scale. It was published in 1981. So we have the 71, the original model, the Rise comes out in 1981, PA Hamman Helms, which measures that original model. And so now we have a theory and a measurement tool that's very generalizable, that's used a lot in the literature.

07:24 - And that's what then leads Bill. He looks at the data collected from the R including things, studies he did themselves, and he comes up and revises the model. And so we now have the revised model based on this survey, right? So now a group of us get together and, you know, Beverly Vandiver, who is an important part of this story, another counseling psychologist says to Bill, well,

07:49 - you have a revised model, but the rise is measuring the original model. Let's develop a scale to measure the revised model. And so, she pulls together a group of us, including Bill, myself, and several others, and we start then working on developing that scale. And in the course of doing that, we dig into the literature because of course, at this time, this is 1995, more literature has come out. And so, and then we start collecting data

08:17 - pilot studies and so forth. And the model then moves more to an attitudinal model. It's interesting because as in developing the, the, the Chris, which is the, the most recent scale, the cross-Racial Identity Scale, which we named after Bill, we were collecting data on this scale and recognizing that these attitudes were even more complicated than we, we realized.

08:43 - And there are some things that we didn't want to include, and Bill said, no, you have to include it. And he proved to be correct. You know, he'd push us to say, we've gotta separate self-hatred from his education. They're not the same things, right? And so the, the cross, the Chris came out in 2001, and then most recently, a group of, individuals reached out to me. I'm at Berkeley now. I was at Penn State at the time. one of my Latino colleagues said, you know,

09:10 - we need something like this for Latinos, you know, you know, like the Chris, we need a scale like this. So I reached out to Bill and I said, we would like to try to push the scale, you know, to, to change the scale a bit to see if it would work with other groups. And so we actually did, and we've, we've published the cross ethnic Racial identity scale, which can be used not just with African Americans, but we have a study which has Latinos, European Americans, Asian Americans.

09:36 - One of my doctoral students just, is working on a study. He shows it's working in Filipino Americans, and we have data from New Zealand showing it's working with the Maori, the Pacifica, the, the ethnic groups in New Zealand. That, so that the, the model has gone from being a, a black only model and a black American model to being an international cultural identity model. Well, I think it's conceptualizations

10:00 - of changed racial identity in, in, in, in several ways. so from a theoretical point of view, a stage model, we now know that that racial identity is not unidimensional stage, like it's multidimensional. And so that, I think that, that, that's a, a crucial finding. One of the beliefs was in the field that assimilation, that if you are on assimilate, you know, the assimilation has a, a sort of a bad taste in your mouth,

10:24 - for, for minorities, right? If you're assimilated, you've given up who you are. But Bill's conceptualization of assimilation, I think has shown that that's not the case because we have multiple identities, even as a black male, right? I have a, a gender identity, I have a sexual orientation identity, from Trinidad and Tobago. Originally I have a, a, you know,

10:43 - a a country of origin identity. And that the assimilation identity is just really putting your nationalist identity as the hat you wear most of the time. And so that the initial stage model, in fact, which a lot of people adopted, people who were in pre encounter did not like who they were, right? They did not like who they were. And only until they became internalized that they like who they were.

11:06 - What Bill has argued in the, with the attitudinal model that was shown is that the only, attitudes that are really negative are self-hatred and miseducation believing the negative stereotypes about your group, that assimilation people could be, assimilated and, and, and, and perfectly healthy, psychologically healthy, a multicultural staff centric and so forth. And in empirically we have shown that in fact, the only attitude that has a negative relationship

11:37 - with self-esteem is self-hatred. So that's another major contribution that he's done. He, I, I think a third contribution is actually the contribution I mentioned previous, and that is the evolution of theory, how in fact theory What you should do, because there are many times people do theories and then they become static and they never, never evolve, right? And so in some, they, they, they, they then sort of lose their relevance.

12:03 - But digression's theory continues to be relevant because it's continued to be informed by empirical research and, and, and changing, and, and, and so that now we can, use it with people, not just, African Americans. I think those are some of the, the major contributions. And, and, and he's also made it very clear, I think that while personal identity personality is really important, that cultural identity plays as, as, as pivotal role in people's involvement with the world

12:33 - and their engagement with the world and how they see the world as the personal identity that they're bringing. Well, I think where we are going next is we are, we are looking at profiles. We've started, there've only been about four or five studies on racial identity profiles because that's what the multidimensional model allows us. So, the initial study profile study came out in 2006, and that was just showed

12:55 - that we could find the same profiles in different samples. since then, we've had profiles that have come out that have shown that, you know, that the multiculturalist profile for instances related to more psychologically healthy wellbeing, a self-hatred profile is related to psychopathology, interestingly enough, an anti-white profile. So even if you don't hate yourself, you're not self hating, but you hate others. That actually is also associated with, with,

13:20 - with greater psychopathology, and stuff. And so, and we've had just one study out, well, two studies outside the United States, one of them not a profile study in Jamaica where we showed that the model worked with blacks outside of the context of the United States. And we now have this New Zealand study. And the New Zealand study is particularly interesting because it's the, I think only the third study, set of study that was done with, with adolescents.

13:45 - So that in fact, because a lot of the initial work were done with college students and adults, right? And so we have this New Zealand study with adolescents. We have a couple studies in the US with adolescents one profile study. and so that's where, what are the profiles that are out there? can we change these profiles? For instance, if you have a profile that's a self-hatred profile, is that useful for therapists

14:06 - who are working with children, who are having problems with people having problems at work, you know, and stuff. People who are having depression and anxiety. You know, if you have anti-white profiles, you know, and you are not getting along with with peers, you're getting fired a lot and so forth. Can we change those profiles into an Afrocentric profile or multiculturalist profile? Those are, I think that's, the application I think is where we'll be going next.

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