Victims of child abuse and neglect are at an increased risk of involvement with the juvenile justice and adult correctional systems. Yet, little is known about the continuation and trajectories of offending beyond initial contact with law enforcement. Neglect likely plays a critical role in continued offending as parental monitoring, parental rejection and family relationships are instrumental in explaining juvenile conduct problems. This study sought to determine whether neglect is associated with recidivism for moderate and high risk juvenile offenders in Washington State. Statewide risk assessments and administrative records for child welfare, juvenile justice, and adult corrections were analyzed. The sample was diverse (24 % female, 13 % African American, 8 % Hispanic, 5 % Native American) and included all moderate and high risk juvenile offenders screened by juvenile probation between 2004 and 2007 (n = 19,833). Official records from child protection were used to identify juvenile offenders with a history of child neglect and to identify juvenile offenders with an ongoing case of neglect. Event history models were developed to estimate the risk of subsequent offending. Adolescents with an ongoing case neglect were significantly more likely to continue offending as compared with youth with no official history of neglect. These findings remain even after controlling for a wide range of family, peer, academic, mental health, and substance abuse covariates. Interrupting trajectories of offending is a primary focus of juvenile justice. The findings of the current study indicate that ongoing dependency issues play a critical role in explaining the outcomes achieved for adolescents in juvenile justice settings. The implications for improved collaboration between child welfare and juvenile justice are discussed.

PurposeThe current piece summarizes five critical points about racism from the point of view of black scholars and allies: (1) black people are experiencing exhaustion from and physiological effects of racism, (2) racism extends far beyond police brutality and into most societal structures, (3) despite being the targets of racism, black people are often blamed for their oppression and retaliated against for their response to it, (4) everyone must improve their awareness and knowledge (through both formal education and individual motivation) to fight racism and (5) anti-racist policies and accountability are key to enact structural reformation.FindingsThe first three of these points detail the depths of the problem from the perspectives of the authors and the final two lay out a call to action.Practical implicationsThis viewpoint is the joint effort of 14 authors who provided a unified perspective.Originality/valueThis was one of the most original experiences the authors have had – working with 13 former/current students on joint perspectives about police brutality and racism more generally. The authors thank for the opportunity.

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.

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