Due to the on-going growth of the Multiracial population in the U.S. (Rockquemore, et al., 2009; Shih & Sanchez, 2005, 2009) and the continuous struggle minorities face regarding racial attitudes, discrimination, and understanding their own racial identity, it is more important than ever for mental health professionals, including professional counselors and counselor educators, to work to further understand how these factors interact and ultimately impact Multiracial people. This study explored the relationships between the constructs of Multiracial identity, color-blind racial ideology, and discrimination in Multiracial individuals through data analysis including correlation, hierarchical regression, and moderation analysis. Participants (n = 287) were Biracial and Multiracial adults living in the U.S. Participants were recruited primarily through a southeastern university and through social media, and they each anonymously completed a questionnaire packet that included the following measures: demographic questions, the Multiracial Identity Integration Scale (MII; Cheng & Lee, 2009), the Color-Blind Racial Attitudes Scale (CoBRAS; Neville et al., 2000), the Brief Perceived Ethnic Discrimination Questionnaire – Community Version (PEDQ-CV; Brondolo et al., 2005), and the Marlowe-Crowne Social Desirability Scale (short version) (M-C II; Strahan & Gerbasi, 1972). Bivariate correlations revealed significant relationships among the color-blind racial attitudes outcome factors of Unawareness of Blatant Racial Issues and Unawareness of Institutional Discrimination with Multiracial identity integration and all four subscales of the experiences of discrimination variable (Exclusion, Workplace Discrimination, Stigmatization, and Threat and Harassment) with Multiracial identity integration. Controlling for social desirability and gender, a blockwise hierarchical regression indicated that several subscales of the constructs contributed to Multiracial Identity Integration. Surprisingly, participants’ Unawareness of Blatant Racial Issues and experiences of discriminatory Exclusion, most significantly predicted Multiracial Identity Integration. A moderation analysis revealed that color-blind racial attitudes does not moderate the relationship between experiences of discrimination and Multiracial identity integration in Multiracial people. Implications for professional counselors and counselor educators working with Multiracial clients, students, and supervisees, as well as limitations, and future research are discussed.

abstract: This study examined relations between White parents’ color-blind and implicit racial attitudes and their children’s racial bias as well as moderation by diversity in children’s friends and caregivers, parental warmth, child age, and child sex. The sample included 190 White/Non-Hispanic children (46% female) between the ages of 5 and 9 years (M = 7.11 years, SD = .94) and their mothers (N = 184) and fathers (N = 154). Data used were parents’ reports of color-blind racial attitudes (Color-blind Racial Attitudes Scale; CoBRAS), parental warmth, and racial/ethnic diversity of children’s friendships and caregivers, direct assessment of primary parent implicit racial attitudes (Implicit Association Test; IAT), and direct assessment of children’s racial attitudes. Results supported hypothesized relations between parent racial attitudes and some child racial bias variables, especially under certain conditions. Specifically, both mothers’ and fathers’ color-blind racial attitudes were positively related to children’s social inclusion preference for White children over Black children and parents’ implicit White preference positively predicted child social inclusion racial bias, but only for younger children. Fathers’ color-blind racial attitudes positively predicted children’s social inclusion racial bias only when children’s pre-K caregivers were mostly White and were inversely related to children’s implicit White preference when children’s caregivers were more racially heterogeneous. Finally, parental warmth moderated relations such that, when mothers’ warmth was low, mother color-blind attitudes were negatively related to children’s racial bias in social distance preference and fathers’ color-blind attitudes positively predicted children’s social inclusion bias only when father warmth was low or average. / Dissertation/Thesis / Doctoral Dissertation Family and Human Development 2020

Background: Critical race theorist, Eduardo Bonilla-Silva (2014), states that the racial climate in the United States has shifted away from the more overt forms of racism towards a race-neutral and (Bobo, 2011; Lentin, 2011; Plaut, 2010; Smith et al., 2011) color blind ideology (Alexander, 2012; Emerson & Smith, 2000; Omi & Winant, 2014; Smith et al., 2011; Wise, 2010). According to Gushue and Constantine (2007), “The conscious or unconscious minimization, denial, or distortion of race and racism is known as color blindness” (Neville et al., 2000; Neville et al., 2001). This erroneous perspective is detrimental (Atwater, 2008) to the organizational structure of the United States (Emerson & Smith, 2000), especially the Christian [church] (Bonilla-Silva, 2002; Yancey, 2010). In the state of Mississippi, approximately 170,000 (UMData, 2017) Black and White individuals identify as United Methodist. This racial composition is unique to Mississippi because Blacks make up a large proportion of the population (Census, 2010). However, little to no research has been conducted to examine the colorblind racial attitudes of adults in The United Methodist Church (UMC) or to evaluate current anti-racism programs in Mississippi’s UMC. According to The UMC’s official website, no formalized evidence-based program exist that both teaches and trains its members to be engaged in racial justice. Therefore, the development of an intervention that investigates color-blind racial ideology (Neville, et al., 2013) from a critical race theory framework is needed. Program Description: Counter Narrative is a faith-based program, set to be implemented spring of 2018 in The UMC. The program challenges three notions: racism is no longer a problem, Christians should be colorblind, and that the church is silent about racial injustices. It has three components: Revising the Narrative (anti-racism workshops), Rewriting the Narrative (cross-racial training program), and R2 (race relations task force). Aim: Engage adults in constructive dialogue around race Explore and examine participants personal attitudes, behaviors, and language towards race colorblindness Educate participants about the historical context of racism and racial equity in America and The UMC Equip participants with the resources and skills to build authentic cross-racial relationships and to become racial justice advocates Methodology: Revising the Narrative—6 anti-racism workshops will be held in one year, for approximately eight hours each. Each session will be co-facilitated by individuals trained in anti-racism and will include a worship service, an overview of the social principles, history of the church’s commitment to eradicate racism, content knowledge, and processing exercises. Evaluation: Pretest/posttest survey will be administered with multiple follow-ups. Rewriting the Narrative—31 sessions (Training, Social Events, Service Learning, and Diversity Workshop) will take place over one year. Evaluation: Pretest/posttest survey will be administered and focus groups will be conducted. R2—12 meetings will be held, once a month for two hours. Also, participants will receive at least 14 hours of anti-racism training. Evaluation: Pretest/posttest survey will be administered and in-depth interviews will be conducted at the end of the year. Long-Term Objective: Reduce racial colorblindness and racial tension between Black and White Christians.