Justice in Therapy: an autoethnography

Questions of social justice are a central concern to the profession of counselling and at the same time readily overlooked perhaps because of the infusion of individualism and humanism out of which counselling emerged. This thesis is an autoenthnographic study of my history of an orientation of views and actions towards social-and- cultural justice. The intention of the study is to explain this history and show how it influences a centering of justice in my current counselling practice. This autoethnography is more than a story: any retelling is performative. The study thus tells of the shaping of my counselling practice and further shapes my practice as I elaborate the links between my lived experience and the practices of postructural therapeutic work. This elaboration begins in my early childhood in a Quaker family in New Zealand: for example, I recount children's stories that centred matters of justice. The focus then moves to the wider culture encountered in my adult life, shaped amongst other experiences by chosen alternative life-styles, the humanistic human potential movement, single parenthood, feminism, and my introduction to voluntary counselling through Youthline. The third focus traces the later development of my therapeutic practice, showing the inflluence of family therapies and the emergence of narrative therapy. Woven throughout these three life phases are accounts of efforts to live out social-and-cultural justice, with others’ voices threaded through my own. My hope in this writing is to take the reader to their own histories of justice and the practices of these in their therapeutic work, with a view to keeping this conversation alive

A Review of Third Sector Research in Australia and Aotearoa New Zealand: 1990–2016

This is the first comprehensive overview of third sector research in Australasia, prepared by leading researchers, Jenny Onyx in Australia and Garth Nowland-Foreman in Aotearoa New Zealand. It examines both the current state of knowledge of the sector and also the research infrastructure behind the sector. Part one documents the size and scope of the sector, as well as the development of the organisation ANZTSR and its journal. Part two examines relations with the state in each country, the rapid growth in funding services, but also effects of neo-liberal ideological and policy constraints. Part Three documents the current state of volunteering and philanthropy (giving) in both countries. Part Four examines the world of citizen action, building social capital within local communities, and also advocacy and political protest. The concluding Part Five examines some of the current developments in civil society, new emerging forms, and challenges for the future

Processes of Pakeha change in response to the Treaty of Waitangi

The sense of crisis that marks our times may be seen as a crisis for dominant groups whose once-secure hegemony is being challenged by marginalised others. It is in theorising the reply from the dominant group to the voices of the oppressed that existing Western conceptions of social change fall silent. The dominant Pakeha group in Aotearoa New Zealand has used discourses of benign colonisation and harmonious race relations to resist 165 years of communication from indigenous Māori about their oppression and a dishonoured treaty for settlement. My research documents the appearance of the Treaty of Waitangi into the Pakeha consciousness, and the now 30 year-long response by a Pakeha antiracism movement to educate their own cultural group about its agreements. Targeting government, community and social services organisations, activist educators used Freire's (1975) approach of conscientising dialogue to present a more critical view of colonisation, and to encourage participants to consider the complicity of their organisations in ongoing structural and cultural racism. Based on my membership of local and national networks of activist educators, I was able to organise and facilitate data gathering from three sources to investigate processes of Pakeha change in: (i) unpublished material describing the antiracism and Treaty movement's historical theorising and strategies over 30 years, (ii) a country-wide process of co-theorising among contemporary Treaty educator groups about their work and perceived influence, and (iii) a collection of organisational accounts of Treaty-focused change. The collected records confirmed that a coherent anti-colonial discourse, which I have termed 'Pakeha honouring the Treaty', was in use to construct institutional and constitutional changes in non-government organisations. My interpretation of key elements in a local theory of transforming action included emotional responses to counter-cultural information, collective work for cultural and institutional change and practising a mutually agreed relationship with Māori. I concluded that these emotional, collective and relationship processes in dominant group change were crucial in helping to construct the new conceptual resources of 'affirming Māori authority' and 'striving towards a right relationship with Māori'. These counter-colonial constructions allowed Pakeha a non-resistant and facilitative response to Māori challenge, and enabled a dialogue with Māori about decolonisation. By examining in one research programme the genealogy and interdependencies of a new discourse, my research contributes to theorising about the production of new, counter-hegemonic discourses, and confirms the crucial part played by social movements in developing new, liberatory constructions of the social order. My research calls for further theory-building on (i) emotional and spiritual aspects of transformational learning, (ii) processes involved in consciously-undertaken cultural change by dominant/coloniser groups, and (iii) practising of mutually agreed relationships with indigenous peoples by dominant/coloniser groups. My research has implications for theorising how coloniser and dominant groups generally may participate in liberatory social change and decolonisation work, and the part played by the Western states in the global struggles by indigenous people for recognition of their world-views and aspirations. It remains to be seen whether counter-colonial discourses and organisational changes aimed at 'honouring the Treaty' with indigenous peoples will be sufficiently widely adopted to help transform Western dominating cultures and colonial projects. In the meantime, acknowledging and documenting these counter-colonial discourses and their constructions opens up increasing possibilities for constructing, from a history of colonisation, a different future

The Black Pacific

This book is available as open access through the Bloomsbury Open Access programme and is available on www.bloomsburycollections.com. Why have the struggles of the African Diaspora so resonated with South Pacific people? How have Maori, Pasifika and Pakeha activists incorporated the ideologies of the African diaspora into their struggle against colonial rule and racism, and their pursuit of social justice? This book challenges predominant understandings of the historical linkages that make up the (post-)colonial world. The author goes beyond both the domination of the Atlantic viewpoint, and the correctives now being offered by South Pacific and Indian Ocean studies, to look at how the Atlantic ecumene is refracted in and has influenced the Pacific ecumene. The book is empirically rich, using extensive interviews, participation and archival work and focusing on the politics of Black Power and the Rastafari faith. It is also theoretically sophisticated, offering an innovative hermeneutical critique of post-colonial and subaltern studies. The Black Pacific is essential reading for students and scholars of Politics, International Relations, History and Anthropology interested in anti-colonial struggles, anti-racism and the quests for equality, justice, freedom and self-determination

Forming Anglican Wayfinders in Aotearoa: A Contextual Approach to Ministerial Preparation

This dissertation begins with a Church in crisis and a story of vocation under pressure. It identifies the need for clergy who are resilient and adaptive in the face of change. Using the four phases of Appreciative Inquiry, Sections Two through Six build a picture of what New Zealand Anglican leaders need today.1 Discover: Section Two surveys bright spots in ministerial education, and exegetes the Rule of Benedict using a leadership lens. Dream: Section Three identifies key challenges, evaluates emerging models of leadership, and proposes a fresh approach to training. Design and Destiny phases (Sections Four through Six) present the St John’s College Diploma in Anglican Leadership as a historically grounded, contextually appropriate response to the ministry problem

Treaty People Recognising and Marking Pākehā Culture in Aotearoa New Zealand

The suggestion that all people are cultural and live in cultural worlds acts to challenge members of culturally dominant groups as they tend to see their way of life as normal rather than cultural. Dominant group members usually talk about themselves in relation to their national identity (New Zealander, Australian, or American) rather than name being part of a cultural group within their nation state. This study, located in Aotearoa New Zealand, explores with a particular group of New Zealanders, how Pākehā who are members of the dominant group, may come to recognise themselves as being cultural, to name themselves culturally, and to mark aspects of their culture. The contribution that recognising culture makes to a decolonisation agenda is also explored. This study of Pākehā culture is approached from both a realist and a social constructionist perspective. Culture, an abstract concept, is largely theorised as a constructed notion in a historically structured location. How culture is recognised, and the ways it is produced and enacted, through relationships and interactions in the broader structures of New Zealand society were explored using realist thematic methods of analysis. Treaty people are a network of mostly Pākehā activist educators who have engaged in promoting knowledge of and support for Māori claims for justice under Te Tiriti o Waitangi (the Treaty of Waitangi was the document signed by Settlers and Māori leaders in 1840 to establish settlement arrangements). Treaty people are practised in talking about cultural issues largely through their engagement with Māori - Pākehā relationships. The research focused on the situations and processes that stimulated a group of thirty four ‘Treaty people’ to start thinking about themselves as cultural; about what it meant to have a cultural identity; and what they recognised as markers of their culture. I have been a member of this Treaty People network for many years and carry the dual positioning of being the researcher, and a participant, both as a member of the group and as a Pākehā. Data was collected over an eighteen month period from two focus groups in 2003 and 2005. These sessions were video and audio-recorded and later transcribed. I meet with available participants in their own locations early in 2005 and audio-recorded the conversations. The transcriptions and notes form the data for this study. My findings from this study include: • Culture was often first recognised through encounters with different cultural groups and usually when a person is in a situation where they are in a minority. Although, dominant group members do not always see their own daily practices and values as cultural they often name as cultural the practices and values of people different from them. • Recognising and naming ourselves as cultural and marking our culture were difficult tasks that go against the grain of dominance. • Pākehā culture was recognised in a number of ways. Treaty people recognised that there were other forms of knowing about the world and that dominant group members valued being ‘right’ and in control of knowledge. Coming to recognise themselves as cultural unsettled a sense of certainty about their position in the world, and opened up possibilities for new ways to engage in intercultural relationships where participation rather than being in control was valued. • Accepting the name Pākehā implied having a position of responsibility to tangata whenua and to the land. In turn those who have accepted being Pākehā receive a sense of belonging to Aotearoa and a place to stand in justice alongside Māori and other people who are culturally different from them. • While this thesis does not make explicit links between ‘being cultural’ and a decolonisation agenda the Treaty People participants named strategies to support decolonisation and challenge Pākehā dominance which include: recognising practices and values that are perpetuated through colonisation, in particular egalitarianism, assimilation and superiority; recognising Māori as tangata whenua (first people of the land) and Te Tiriti o Waitangi relationships; taking up the challenge to seek justice through striving to deal with past wrongs and to engage in equitable relationships with Māori. This thesis contributes to the psychology and social science literature as it serves to address the question “We don’t have a culture … do we?” I posit that all psychologists do have a culture and provide some rich descriptions, for those who are Pākehā, of how their culture may be recognised, how it might be described and talked about. This is a core cultural competency requirement for psychologists. My thesis also contribute to a growing body of literature from members of dominant groups, who are developing a discourse to explore and make visible their cultural or raced (whiteness) positions of power and privilege

The Black Pacific

This book is available as open access through the Bloomsbury Open Access programme and is available on www.bloomsburycollections.com. Why have the struggles of the African Diaspora so resonated with South Pacific people? How have Maori, Pasifika and Pakeha activists incorporated the ideologies of the African diaspora into their struggle against colonial rule and racism, and their pursuit of social justice? This book challenges predominant understandings of the historical linkages that make up the (post-)colonial world. The author goes beyond both the domination of the Atlantic viewpoint, and the correctives now being offered by South Pacific and Indian Ocean studies, to look at how the Atlantic ecumene is refracted in and has influenced the Pacific ecumene. The book is empirically rich, using extensive interviews, participation and archival work and focusing on the politics of Black Power and the Rastafari faith. It is also theoretically sophisticated, offering an innovative hermeneutical critique of post-colonial and subaltern studies. The Black Pacific is essential reading for students and scholars of Politics, International Relations, History and Anthropology interested in anti-colonial struggles, anti-racism and the quests for equality, justice, freedom and self-determination

Ideology and the ANZUS dispute: the legacy of the New Left and the consequences for New Zealand’s security policy

This study of the ANZUS dispute examines the influence of the New Left’s ideology on NZ’s security discourse, and how the development of this ideology contributed to the rift between NZ and the US over the question of visits by US nuclear-powered or nuclear weapons-capable warships. In a break from past scholarship on the ANZUS dispute, this thesis examines the nature and history of the NZ peace movement, and it argues that New Left ideology became the main driving force of the peace movement after the 1960s. The NZ peace movement’s resulting desire to disengage NZ from military co-operation with the US was aided by the fact that, by 1984, the NZ Labour Party was also heavily influenced by the same ideology. Although the NZ public was supportive of ANZUS and collective security, its anti-nuclearism enabled the above organisations to impose a nuclear ship ban which resulted in an end to US military co-operation with NZ. This thesis uses a wide range of peace movement sources and other secondary sources to reveal the motivations lying behind the NZ ship ban, and to assess the consequences of the ban

International Development Non-Government Organisations and Partnership

International develoment non-government organisations (INGOs)are a recognised component of Aotearoa New Zealand society. In 2012 CID advised the Government that INGOs are the key conduit for many thousands of New Zealanders that donated over $114 million in 2011 in support of international development and disaster relief. Since the 1970s the Ministry of Foreign Affairs and TRade (MFAT) has managed the allocation of a proportion of Government Overseas Development Assistance to subsidise the money raised from the public by the INGOs. The impact of INGO involvement in development projects and programmes has received considerable academic scrutiny; however little attention has been paid to the understanding and operation of partnership within international activities . This thesis focuses on the partnership practices of New Zealand INGOs

Stories of three female social justice leaders : understanding the origins of their leadership.

This qualitative investigation of three women’s social justice leadership across the decades from the 1920s to the 2000s, and across Māori and Pākehā worlds, offers rich insights into the origins and orientations of women’s social justice leadership in New Zealand (Aotearoa). My research used the epistemological frameworks of Kāupapa Māori, mana wahine and feminist theory, and a qualitative methodology with a narrative inquiry approach to explore the social justice leadership of two Māori women and one Pākehā woman. Each woman’s story/pūrākau was compiled from archival and other sources, as well as from interviews with whānau (extended family or family group or kin) members. The stories/pūrākau were then analysed thematically with NVivo 12 qualitative research software to explore the origins and orientations of each woman’s social justice leadership. My research was ‘insider’ research as two of the women were my tūpuna (ancestors). Identity was an implicit theme throughout my research due to my positionality as the researcher. The ethical challenges that arose due to this positionality and the methodological decision making throughout my research process were managed with the assistance of a reflexive journal. The women practised leadership across social, historical, cultural and political contexts. The orientations or areas that the women demonstrated leadership in were iwi, hapū, whānau, marae, education for Māori, pacifism and anti-apartheid, the union environment, peace, early childhood education and Parliament. The orientations that these women brought to their social justice leadership was influenced and shaped by their role models, their personal struggles, mana wahine and social norms. It was identified that there was a cost to their leadership. The combined costs to the three women were close family relationships, financial security and personal liberty. Gender, religion and generational contexts influenced the women’s leadership in unique ways. This thesis provides examples of how social justice leadership can be fostered in the future. For example, adolescence was identified as an age when non-familial role models can be particularly effective and how these role models can shape the behaviour of future leaders was evident. The significance and contribution of this thesis is that these women’s stories/pūrākau and the nuanced and complex themes that have emerged from the analysis of these stories/pūrākau offer insights for whānau, policy, practice and future research