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Abstract: This paper (a) reintroduces E. Franklin Frazier's 1939 book, The Negro Family in the United States, to family scholars and graduate students and highlights its importance as a groundbreaking and classic text, (b) provides both an introduction to the major thesis of this monograph and a reading of the text, and (c) discusses the challenges of reading classic works and suggests strategies that can be used to guide graduate students in a critical reading of classic works.

We explored how mothers of biracial youth prepare their children to navigate diverse racial ecologies and experiences of racism and discrimination. A qualitative thematic analysis was used to identify racial socialization messages mothers used and emergent racial socialization approaches. Mothers of biracial youth engaged in the full range of racial socialization discussed in the literature, including cultural, minority, self‐development, egalitarian, and silent racial socialization. These messages varied by the biracial heritage of the youth, such that mothers of biracial youth with Black heritage were more likely to provide self‐development racial socialization messages, whereas mothers of biracial youth without Black heritage were more likely to provide silent racial socialization. On the basis of the array of racial socialization messages mothers delivered, we identified three emergent approaches: promotive, protective, and passive racial socialization.

Researchers recruiting samples of children through schools typically face considerable challenges in obtaining completed consent forms from parents. Because children whose parents do not return consent forms are not able to participate in research, parental nonresponse is a primary factor contributing to nonrepresentative samples. In this article, we describe a set of procedures used to obtain active parental consent for child participation that resulted in a 95% return rate of consent forms. Rates of return were similar across schools that varied according to both racial and socioeconomic composition.

AbstractUsing Audre Lorde's The Master's Tools as an epistemic guide, we propose two practice interventions for family science (FS) transformative praxes. The first, inspired by the thought of philosopher Charles Mills, challenges FS practitioners (research, practice, and policy) to explore differences in peripheral and positivist & post‐positivist (P&PP) ideologies responsible for differences in beliefs regarding the salience or non‐salience of power differentials within FS. The second, inspired by the thought of philosopher Rudolph Carnap, encourages FS practitioners to consider differences in peripheral and P&PP practitioners' understandings of what FS is at its core, and the beliefs and actions guided by their divergent core understandings. Both revelatory practices are intended to transform FS in such a way that its praxes are informed by these ways of practicing, and so that embodied understandings of the importance of pursuing anti‐racist and social justice objectives within FS become manifest.

AbstractWe advance a transformational family science as an engaged practice that may serve social justice and an anti‐racist project. Our companion paper proposed epistemic revelatory interventions through which family science may re‐imagine itself. We highlight pillars of a transformational family science that (a) build with epistemological and paradigmatic stances of peripherals; (b) infuse an ethic of reflexivity, accountability, and responsibility in the pursuit of knowledge claims, and their validation; and (c) engage a critical interrogation of difference and power relations and the disruption of systemic and structural inequalities in which they are aligned. Informed by epistemic praxes, transformational praxes include inquiry, knowledge production, theorizing about structured inequalities, power differentials, and differences bound to social categories and social identities, as well as pedagogy and professional training. Transformative applications that are compensatory, reformative, restorative, reparative, and transformative may be used in multiple ways to advance social justice, anti‐racism, and social transformations.