The word "Latinx" is increasingly used as a gender-inclusive cultural identifier that aims to acknowledge the vast spectrum of gender identities, and to address the invisibility and oppression (i.e., discrimination, mental health and health disparities) that lesbian, gay, bisexual, transgender, and queer (LGBTQ) people face within Latin American countries and their diasporas. Although some interdisciplinary scholars, activists, and people from the LGBTQ community have embraced Latinx across the United States and Latin America, others have positioned themselves against its use. Much of this debate has taken place over mainstream and social media, yet the psychology discipline has just started to consider the implications for the use of Latinx in research, practice, and advocacy (Santos, 2017). This article advocates for the use of Latinx as a gender-inclusive term and social-justice/ liberation praxis within the psychology profession, with intersecting disciplinary analysis. Following Martín-Baró's (1998) tenets for a psychology of liberation, this article engages in recovering historical memory regarding the term Latinx, problematization of the term's resistance, deideologization of our professional theory and praxis around the Latinx transgender and gender nonconforming (TGNC) population, and concientización [the raising of sociopolitical consciousness] around the term's importance. Finally, we discuss implications of Latinx as liberation praxis for an inclusive future for Latinx families and communities. Liberation praxis and solidarity begets a commitment to inclusiveness of what is marginalized, invisible, and/or erased-reflective of the mission of this journal and many Latinx mental health professionals. Public Significance Statement"Latinx" is a term used to identify people of Latin American descent in a way that includes people from all genders, including those who do not fit the gender binary (who do not identify as men or women). Inclusive language is important to communicate awareness, acceptance, and affirmation of difference, particularly toward the lesbian, gay, bisexual, transgender, and queer (LGBTQ) and transgender/gender nonconforming (TGNC) community. This article supports the use of "Latinx" and invites psychologists and mental health professionals to examine their linguistic practices as part of their commitment to liberation.

When President Lyndon Johnson gave his June 4, 1965 he invoked a symbolic language that would seize the political moment and serve as a foundatino for subsequent policy. The Civil Rights Act had passed only a year earlier and Johnson, nothing that it is not “enough just to open the gates of opportunity,” told the black graduating class that Ameica needed “not just equality as a right and a theory but equality as a result.” This call for “results” was a precursor to Johnson’s Executive Order 11246, a mandate for the enforcement of positive anti-discrimination measures in preferred positions of society, or “affirmative ation.”

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In recent decades, the racial wealth gap has widened with extant literature reporting that Black and Latinx families hold fewer assets than white families. One such asset that receives substantial attention because of its wealth-generating principles is homeownership. Whereas intergroup homeownership inequalities are found throughout the literature, less is known about racialized inequality within groups. Latinxs provide a novel case for exploring how racialized homeownership inequality is structured within an ethnic group. Using data from the American Community Survey, we examine the odds of homeownership and predicted logged home values among Latinxs. We find that the association between race and housing outcomes varies substantially across Latinx groups. Drawing from theories of Latinx racial identity and the future of racial structures, we discuss the implications of our findings for understanding racial inequality among Latinx groups.