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Racial identity or identification with one's societally designated racial group occurs in response to environments in which societal resources are differentially allocated on the basis of racial group membership. Usually, allocation of resources implies a hierarchy by which one group is assumed to be entitled to more than its share of resources, whereas other groups are assumed to be entitled to less than their share…. In U.S. society, “Whites” (rather than Caucasians) are members of the entitled group, and it has been these characteristics (e.g., skin color) deemed by them to indicate “Whiteness” that have permitted their members to have access to entitled status…. People of color, that is, Native Americans, Blacks, Asians, and Latinoa/s of color, have tended to be the deprived groups…. (Helms, 1995, p. 184)

Helms's racial identity theory consists of three models: the People of Color (POC) Identity Model, the White Identity Model, and the Racial Interaction Model, also known as the People of Color (POC)-White Interaction model (Helms & Cook, 1999). Each of these models is crucial to an overarching theory about the psychological impact of racism on personality development and interpersonal interactions, and they describe respectively the individual development of POC and Whites and the processes that likely occur when members of different or similar racial groups attempt to address matters of race and racism during their interactions.

The People of Color Identity Model

The POC Identity Model consists of five statuses: conformity, dissonance, immersion-emersion, internalization, and integrative awareness. Each status represents the individual's assessment of his or her racial self and that of others. Statuses also comprise different information processing strategies (IPS), or approaches that people tend to use when coping with racial stimuli. For each of the statuses in both the POC and White Identity models, movement between statuses occurs epigenetically, meaning that people need to resolve earlier status conflicts before they fully proceed to the next status (Helms, 1995). The principle of epigenesis is useful in explaining the variability displayed in how people respond to and cope with racial stimuli.

Conformity

People who operate primarily in the initial conformity status are conditioned to accept the hierarchical arrangement based on race, even though they are not necessarily aware of such an arrangement or their collusion with it. They think and act in ways that reflect a presumption that the depressed position of members of their own racial group and other POC is deserved, the result of biological and/or cultural insufficiencies, while Whites' top status is due to superior endowments in biology and/or culture. These racial group designations can also splinter into subgroups based on racial group members' similarity or dissimilarity with Whites. For example, lighter-skinned Salvadoreans may be perceived as having more superior endowments than darker-skinned Salvadoreans because of the evidence of their European lineage. The IPS in the conformity status include the tendency to deny (e.g., history, contextual factors, contemporary perspectives of marginalized groups) or be oblivious. These strategies are supported by institutional or structural practices and policies. These practices and polices include the media use of “appropriate” language, media portrayals, omissions in classroom learning, and housing, policing, political, and employment exclusions (e.g., redistricting, redlining, racial profiling, and real estate inflation).

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