Supervision as Cultural Partnership (original) (raw)
Related papers
Supervision as cultural partnership: Contributions to dialogue
2015
The term cultural supervision has been coined as part of a strategy that implicates supervision in the support and development of culturally appropriate therapeutic practice. In Aotearoa New Zealand particular focus has been given to supervision where the client is Māori and the practitioner is a member of the dominant Pākehā culture particularly, or of other non-Māori cultures. However, while the phrase cultural supervision has entered common professional parlance, the practice has had little research attention in counselling/psychotherapy in New Zealand. Cultural supervision appears to encompass a range of understandings, and there is no clear agreement about practice implications. It is unclear what alignment there is between aspirations, regulations, and practice. This article reports on an exploratory qualitative study that investigated how supervision might work in supporting culturally appropriate counselling practice in Aotearoa New Zealand. The study’s findings are presente...
Supervision and Culture: Meetings at Thresholds
New Zealand Journal of Counselling, 2013
Counsellors are required to engage in supervision in order to reflect on, reflexively review, and extend their practice. Supervision, then, might be understood as a partnership in which the focus of practitioners and supervisors is on ethical and effective practice with all clients. In Aotearoa/New Zealand, there has recently been interest in the implications for supervision of cultural difference, particularly in terms of the Treaty of Waitangi as a practice metaphor, and when non-Mäori practitioners counsel Mäori clients. This article offers an account of a qualitative investigation by a group of counsellors/supervisors into their experiences of supervision as cultural partnership. Based on interviews and then using writing-as-research, the article explores the playing out of supervision’s contribution to practitioners’ effective and ethical practice in the context of Aotearoa/New Zealand, showing a range of possible accounts and strategies and discussing their effects. Employing the metaphor of threshold, the article includes a series of reflections and considerations for supervision practice when attention is drawn to difference
British Journal of Guidance & Counselling, 2014
Against a backdrop of social struggles to rebalance power between colonisers and indigenous peoples, counsellor education at a university in Aotearoa New Zealand is undergoing a transformation. This article explores the creation and application of a framework that results from listening to the voices of indigenous peoples and counselling stakeholders. What is created is a form of bicultural pluralism Á bicultural because the indigenous and coloniser have worked together to build cultural bridges, and pluralistic because the framework can be applied to all cultural groups equally. Our goal is to advance community wellness by increasing the capacity of counsellors to work effectively and cross-culturally, thus extending the health resource they can provide to the whole nation.
New Zealand journal of occupational therapy, 2005
The technical rational approach to knowledge generation, the way knowledge is valued, and the use of knowledge, guide the medical model and subsequent provision of health services in New Zealand. This approach to information is western in its cultural roots. Traditional Maori beliefs and practices regarding health and ill health are at variance with many aspects of western models of health care. A greater understanding and acceptance of Maori ways and changes to service provision are necessary if the resultant dissonance is to be resolved and practitioners in mental health are to provide more appropriate services for Maori. Parallels are drawn between many aspects of the occupational therapy culture and Maori culture with regards to provision of services in the mental health field.
The purpose of this article is to identify issues affecting the clinical supervision of the Aboriginal and Torres Strait Islander mental healthcare workforce, and propose alternative supervision models. Participatory Action Research (PAR) was the primary methodology used to elicit and analyze the reflections of five Aboriginal counselors. The data highlighted a number of inadequacies with current practices that typically lead to high levels of stress and burnout. We recommend the implementation of alternative supervision models including the use of cultural supervisors, and dual supervisors; and accessibility to consultation, supervision, and communities of practice for remote workers through modern technologies.
Family Process, 2016
This article outlines key themes that appear in the teaching of poststructuralist ideas and practices for couples counseling within the Postgraduate Diploma in Counseling Program at Unitec Institute of Technology in Auckland, New Zealand, and it explores the congruence of this pedagogical approach with M aori (indigenous) understandings of relationality, collaboration, and partnership. The diploma program's curriculum includes narrative therapy and relational language-making. Themes explored in this article include: understanding (heterosexual) couple relationships as contextualized entities, deconstructing dominant discourses of coupledom, and the positioning of counselors/teachers as nonexpert. Taking each theme in turn, the authors, one of them M aori and two P akeh a (European), articulate points of alignment with M aori cultural concepts and practices.
Culture and mental health care in New Zealand: indigenous and non-indigenous people
This chapter sets out to provide an overview of mental health services in New Zealand, with specific attention to the cultural aspect of these services for both indigenous people (Mäori) and migrants. We are ourselves both migrants to New Zealand and approach this chapter as insiders and outsiders to the system, giving us a unique perspective. There are a number of limitations we would like to highlight: We do not claim to speak for all New Zealanders and acknowledge that this chapter is a beginning reference point, not a comprehensive review of all mental health issues. This chapter focuses on adult mental health and excludes in depth discussion of child and youth mental health issues, problem gambling and alcohol and other drugs. We do not claim to be experts in issues related to Mäori, since we are not ourselves Mäori. Throughout the chapter we use the term ‘tangata whai ora’ rather than ‘patient’. We do this to recognise and acknowledge the unique context of the New Zealand consumer’s reality but in doing so also acknowledge that all terms have their politics and limitations. Mäori words and terms used in this chapter are italicised for the benefit of the non-New Zealand reader and a glossary is provided at the end. The chapter begins with an overview of the unique background and contextual issues that have shaped the New Zealand mental health system. It presents demographic information, discusses the significance of the Treaty of Waitangi and the structure of the health system, with particular reference to the health reforms of the 1980s and 90s. It emphasises the importance of the recovery model and the role of consumers in the delivery and development of mental health services. The first section concludes with a summary of the role of the Mental Health Commission. The chapter then continues with a discussion of the unique bi-cultural nature of New Zealand, with particular reference to Mäori and the role of the Treaty of Waitangi. There follows a discussion of key aspects of psychiatric practice in New Zealand and a separate section describing the mental health services that are provided for Mäori. Issues of workforce development are discussed and the chapter concludes with a discussion on migrant and refugee communities and their mental health requirements and service provision.
One pākehā counsellor’s journey towards bicultural competence
2021
This research explores my experiences during a three-year period of learning about tikanga Māori and developing my competence and confidence with counselling in a biculturally-respectful manner. I had two key motives for increasing my bicultural competence. The first was to provide an environment where the indigenous youth I was counselling would feel comfortable and respected. My second motive was to become a positive role model for bicultural partnership and social justice in both my professional and personal lives. While there is a sizable body of research about successful tikanga-based approaches by which Māori practitioners support Māori clients, there is sparse published literature on Pākehā practice-based research using a bicultural approach with Māori and non-Māori clients, especially in secondary school-based counselling. I document my research in a self-reflective autobiography which sits within an interpretive paradigm as I use my reflections and reflexions to construct meaning from my new knowledge and experiences. I draw on two sociocultural theories of learning, which scaffold neatly together, to structure my learning, thinking, analysis and writing. The models are Sonja Macfarlane's Cultural Competency Poutama and Jack Mezirow's Transformative Learning Theory. Using this scaffold, I explore how to incorporate two Māori models of wellbeing into my Solution Focussed counselling practice-Te Wheke and Te Whare Mauri Ora. Of these two wellbeing models, Te Whare Mauri Ora was the most helpful and integrated
Psychotherapy and Politics International, 2012
E ngā waka, e ngā mana, e ngā hau e wha, ngā mihi nui ki a koutou arā me to whānau hoki. Tenā koutou tenā koutou, tenā koutou, katoa. He tino hari maua, i te tari putanga tuatoru na Ata: Journal of Psychotherapy Aotearoa New Zealand. To the many talented and esteemed who are propelled together by the four winds, spread throughout the islands we greet you and your families. This issue is the third special themed issue of Ata, and reflects the themes of the 2013 NZAP Conference: "Ko Rangitoto te Maunga, Ko Waitematā te Moana | Figure and Ground". That the Conference-and this issue-has two themes, and that the English phrase was-and is-is not a direct translation of the te Ao Māori theme, reflects the bicultural commitment of the NZAP, the Conference and the journal, and makes the point that things (words, concepts, ideologies, worldviews) cannot be directly translated or transposed-though, of course, they may be imposed. We are grateful that three of the keynote speakers have "translated" their keynotes from the oral medium in which they were delivered (see http://nzap.org.nz/conference/2013/presentation-videos-public) to the written form in which they appear in this issue. We are also grateful for the response of a number of the presenters at the Conference who have submitted articles for this issue, some of which will appear in the next, generic issue. We hope that this response and submissions continue to and for the next issue, which is due to be published in July 2014, and, indeed, subsequent issues. The first article, based on the opening keynote speech of the Conference given by Alayne Hall, takes as its theme "Ko Rangitito te Maunga, Ko Waitematā te Moana". Taking Rangitoto and Waitematā as cultural landmarks, Alayne presents an integration and application of a Māori whakapapa construct as a part of a broader project of developing a Māori indigenous psychotherapy in this country. She does this through three discussions: firstly, understanding whakapapa as a social and whānau systems construct; secondly, understanding and integrating Māori methods in the practice of psychotherapy; and thirdly, through a discussion of pūrākau, an indigenous Māori storytelling approach. I (Keith) find Alayne's korero informative, stimulating and challenging, and particularly appreciate her thoughts about kaupapa research methodologies and method, and the link between these and kaupapa methods in psychotherapy. The second article, by Dr Farhad Dalal, concerns the psychology, ethics and politics of tolerance and discrimination. In it, he takes issue with the principle of tolerance, and subjects this to a psychological and political analysis. He argues that the ideals of "respecting difference", "inclusivity", and "tolerance" "are not only ethical but also always