Couples Work in Cultural Context: Te Ao Māori and Poststucturalist Practices Informing Counselor Training in Aotearoa New Zealand

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 Māori (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 Māori and two Pākehā (European), articulate points of alignment with Māori cultural concepts and practices.     

Cultural safety: towards postcolonial counselling practice?

ABSTRACT

This article examines the discursive production of counsellor identity and practice through the operations of colonising and postcolonial discourse in Aotearoa New Zealand. It argues that constructs of cultural safety, tino rangatiratanga and Māori sovereignty, which arose as part of the postcolonial politics of life in Aotearoa, have achieved discursive status and both enable and restrain counsellor practice. This argument is informed by research that explored the discursive production of Pākehā counsellors' practice with non-Pākehā clients.     

Work and psychiatric illness in Aotearoa/New Zealand: implications for career practice

ABSTRACT

This paper aims to examine the influence of Māori culture upon psychiatric service provision in Aotearoa/New Zealand and the implications of this for career counselling of people with experience of mental illness in Aotearoa/New Zealand. The research explored the experiences of a group of women in Aotearoa/New Zealand who have been diagnosed with a psychiatric illness, with the aim of gaining some understanding about how they negotiate issues around diagnosis, recovery and resilience development and employment. The women interviewed for the study ranged in age from 17 to late 60s. They displayed academic ability ranging from literacy issues to postdoctoral experience. Their psychiatric illnesses ranged from single episodes to chronic lifetime conditions and from depression to psychotic bi-polar disorder. Their occupations ranged from unemployed status to an acting CEO. All but one of the women identified as Pākehā/tauiwi. One woman had Māori heritage but had been adopted at birth by Pākehā adoptive parents and had no knowledge of her Māori whakapapa [genealogy; descent lines; ancestry] until later in her adult life. The key idea that emerged was the importance of mentors in vocational settings, and the helpfulness of Māori-focused group and family wellness models for renegotiating vocational identity when suffering from a psychiatric illness. Implications for career practitioners are discussed.     

One ring to rule them all: Master discourses of enlightenment—and racism—from colonial to contemporary New Zealand

We interrogated historical continuity and change in discourses of enlightenment and racism through the analysis of 160 years of New Zealand Speeches from the Throne (1854–2014, 163 speeches). Enlightenment discourses of benevolence and perfectibility were prevalent in all periods, much more so than racism. ‘Old‐fashioned’ racism took the form of an assumed civilizational superiority (including accusations of ‘barbarism’) during colonization, with ‘modern’ racism taking forms like blaming Māori for not ‘productively’ using the land. Both declined to almost zero by the 20th century, undermining the idea of ‘old‐fashioned’ versus ‘modern’ racism. Utilitarian discourses peaked in the late 19th to early 20th centuries as justification for Māori land alienation. ‘Master discourses of enlightenment’ consisted of a central core of social representations that changed at the periphery, with a gradual expansion of symbolic inclusion of Māori in discourses of national identity to the point where biculturalism is the dominant discourse for elites today.     

Beyond Ethics to Morality: Choices and Relationships in Bicultural Research Settings

As community and applied social psychologists, it is crucial that we know ourselves as cultural beings, appreciate the values and beliefs of those with whom we work and understand the history of relations among those in our work settings. In New Zealand, research by non‐Māori involving Māori has often mirrored the harmful colonising practices of the nation's wider history. In response, several frameworks have been developed setting out conditions and guidelines in which non‐Māori might conduct research in Māori settings responsibly and usefully. Nevertheless, views differ on the ways, and extent to which, non‐Māori might be involved. Most guidelines do not provide answers to ethical nuances that may arise. This article discusses the experiences of a non‐Māori community psychologist engaging in research in a predominantly Māori setting. It describes how the first author carefully negotiated entry into the setting, built relationships based on mutuality, sought expert guidance, exercised an ethic of caring, and ensured that the research was accountable to the community. We believe that there are important lessons here for researchers from dominant groups undertaking research in indigenous and minority communities. Copyright © 2015 John Wiley & Sons, Ltd.     

Settling space and covering the nation: Some conceptual considerations in analysing affect and discourse

This article explores how affect and discourse intertwine. We analyse a corpus of newspaper editorials and comment pieces from 2013 to 2014 concerning Aotearoa New Zealand's national day investigating how affective-discursive practices are mobilised to ‘cover the nation’ and ‘settle space’. We identify pervasive formulations of ‘bitter Māori’ and ‘indifferent Kiwis’ and the canon of affective-discursive repertoires and subject positions routinely set up as part of continuing white settler (Pākehā) cultural projects. A second objective is to contribute to the development of theory and method in studies of affect. We argue against non-representational perspectives and for a practice viewpoint that can work with entanglements of semiosis and embodied affect. Concepts from social psychological studies of discourse are applied in preference to ‘structures of feeling’, ‘affect economies’, ‘emoscapes’ and ‘emotion styles’.     

Sankara's doctrine of Māyā

Like all monisms Vedanta posits a distinction between the relatively and the absolutely Real, and a theory of illusion to explain their paradoxical relationship. Sankara's resolution of the problem emerges from his discourse on the nature of māyā which mediates the relationship of the world of empirical, manifold phenomena and the one Reality of Brahman. Their apparent separation is an illusory fissure deriving from ignorance and maintained by ‘superimposition’. Māyā, enigmatic from the relative viewpoint, is not inexplicable but only not self‐explanatory. Sahkara's exposition is in harmony with sapiential doctrines from other religious traditions and implies a profound spiritual therapy.     

Psychology,community, and the recovering racist

This study adds to the tradition of studying race talk in the context of a flash point in biculturalism in Aotearoa New Zealand. The research examined constructions of the Mayor of New Plymouth (Andrew Judd) following his advocacy for extended Māori representation on the New Plymouth District Council. Data comprised reports, editorials, opinion pieces, and letters to the local newspaper immediately after Judd's appearance on a nationally broadcast current affairs television show when he announced the end of his mayoralty. The analysis considered constructions of Judd as both hero and anti‐hero, with complimentary constructions of the local community as racist, or not. In subscribing to the view for extended representation on the grounds of cultural constituency, Judd was variously positioned as culturally and politically naïve, as a hero for the cause for greater political representation for Māori, and an anti‐hero responsible for letting his own community down and bringing negative publicity to the town he was meant to serve. Judd was the target of abuse that prompted him to end his mayoralty, and this abuse stimulated constructions of widespread community racism. The discussion includes an interrogation of what it means to be a recovering racist, and finally, it is argued that the analysis provides further evidence of the sinuousness of racism.     

The Integration of ‘Bottom‐up’ Approaches to the Analysis of Race Talk for the Future of Discourse Analytic Research

Current understandings of racism and race talk within discourse analytic traditions have largely focused on the discursive construction and perpetuation of dominance, prejudice, and racism within majority and privileged groups. Although minorities are often the objects of these studies, these research traditions have not extensively studied the language of race talk in minority groups. This article aims to integrate ‘bottom‐up’ approaches of minority and marginalized groups' discourses to discursive psychological and critical discourse analysis theory and research on race talk. The paper begins with a short review of the current discourse analytic frameworks utilized in the analysis of race talk. Next, the paper outlines several ‘bottom‐up’ research examples and concludes by offering several important insights. It is argued that the absence of minority discourses runs the danger of reproducing and reinforcing the very things discourse analysis aims to uncover and problematize. The main conclusion of this paper is that the insights from the ‘bottom‐up’ point to the necessity of broader theorizing around the discursive construction of race talk.     

Fārābī and Avicenna on Contraposition

The rule of contraposition has been investigated thoroughly by Arabic logicians. In this paper, we study the work done by Fārābā and Avicenna, the fathers of Arabic logic. Fārābā studied contraposition of universal affirmatives, discussed its four forms, and discovered a relation between one form and the conversion of negative universals. Although Fārābā and logicians before him have used contraposition only for conditionals, as well as for indefinite and universal affirmative categorical propositions, Avicenna generalized the rule to all the four Aristotelian quantified categorical propositions. However, many of his ideas on contraposition were opposed by his 12th and 13th century followers, which are to be investigated later.     

Candanbālā's hair: Fasting, beauty, and the materialization of Jain wives

Jain discourse on the body provides us with an opportunity to examine complex choreographies of ritual acts, which materialize the Jain body. The incipient moment of moving into womanhood is a key place for the materialization of wifely bodies. In order to understand this materialization, we must consider the ways in which discourses (here of wife-hood and nun-hood) shape the transition of Jain young women's bodies into the expected bodies (wives). The acceptance of the performative nature of the body among Jains allows us to examine the ways that Jain young women negotiate the seemingly contradictory discourses of wife-hood and nun-hood into bodies constitutive of both. Body practices suggest ways to explore the intersection of competing discourses and to destabilize the boundaries between them. In the Candanbālā Fast, Jain ritualized hair practices manifest the bodies (shaved nun and the luxurious long-haired bride) more overtly and the focus on the reiteration of the presence and discourse of loose, lovely hair enables these young women to negotiate the terrain of these seeming poles while maintaining the stated virtue of the celibate nun and the promise of the sexual and fertile wife.     

Duty and Sacrifice: A Logical Analysis of the Mīmāṃsā Theory of Vedic Injunctions

The Mīmā?sā school of Indian philosophy has for its main purpose the interpretation of injunctions that are found in a set of sacred texts, the Vedas. In their works, Mīmā?sā authors provide some of the most detailed and systematic examinations available anywhere of statements with a deontic force; however, their considerations have generally not been registered outside of Indological scholarship. In the present article we analyze the Mīmā?sā theory of Vedic injunctions from a logical and philosophical point of view. The theory at issue can be regarded as a system of reasoning based on certain fundamental principles, such as the distinction between strong and weak duties, and on a taxonomy of ritual actions. We start by reconstructing the conceptual framework of the theory and then move to a formalization of its core aspects. Our contribution represents a new perspective to study Mīmā?sā and outlines its relevance, in general, for deontic reasoning.     

‘Pre‐discursive’ racism

This paper makes the case that discourse analytic approaches in social psychology are not adequate to the task of apprehending racism in its bodily, affective and pre‐symbolic dimensions. We are hence faced with a dilemma: if discursive psychology is inadequate when it comes to theorizing ‘pre‐discursive’ forms of racism, then any attempts to develop an anti‐racist strategy from such a basis will presumably exhibit the same limitations. Suggesting a rapprochement of discursive and psychoanalytic modes of analysis, I argue that Kristeva's theory of abjection provides a means of understanding racism as both historically/socially constructed and as existing at powerfully embodied, visceral and subliminal dimensions of subjectivity. Kristeva's theory of abjection provides us with an account of a ‘pre‐discursive’ (that is, a bodily, affective, pre‐symbolic) racism, a form of racism that ‘comes before words’, and that is routed through the logics of the body and its anxieties of distinction, separation and survival. This theory enables us, moreover, to join together the expulsive reactions of a racism of the body to both the personal racism of the ego and the broader discursive racisms of the prevailing social order. Moreover, it directs our attention to the fact that discourses of racism are always locked into a relationship with ‘pre‐discursive’ processes which condition and augment every discursive action, which escape the codifications of discourse and which drive the urgency of its attempts at containment. Copyright © 2006 John Wiley & Sons, Ltd.     

Being an Intelligent Slave of God

How did premodern Muslim thinkers talk about living authentically as a Muslim in the world? How, in their view, could selves transform themselves into ideal religious subjects or slaves of God? Which virtues, technologies of the self and intersubjective relations did they see implicated in inhabiting or attaining what I shall call ?abdī subjectivity? In this paper, I make explicit how various discursive, ethical strategies formed, informed, and transformed Muslim subjectivity in early Muslim thought by focusing on the writings of an important ninth century Muslim moral pedagogue, al‐Mu?āsibī (d. 857). This study illustrates the advantages of approaching early Muslim texts and discourses through the tools and methods made available by comparative religious ethics in order to reexamine our understanding of Muslim subject formation and the role of ethical and theological discourses in the same.     

Is Adhikāra good enough for ‘rights'?

The paper considers the question of whether ‘rights’ as we have it in modern Western thinking has an equivalence within the Indian framework of Dharma. Under Part I we look at purusārthas to see if the desired human goals imply rights by examining the tension between aspired ‘values’ and the ‘ought’ of duty. Next, a potential cognate in the term ’adhikāra’ is investigated via the derivation of a refined signification of ‘entitlements’, especially in the exegetical hermeneutics of the Mimāmsā. Finally, adhikāra's re‐emergence in the Bhagavadgitā is considered. We suggest that while the boundary is significantly extended, the Gitā too appears to be circumspect in opening up the discourse in the more abstract and absolute sense which the term ‘rights’ nowadays enjoys.     

Let's kōrero (talk): The practice and functions of reminiscing among mothers and children in Māori families

Māori adults recall earlier memories than New Zealand European or Chinese adults, highlighting the importance of memory in Māori culture. In this study, Māori preschool children and their mothers (N = 41) reminisced about a diverse range of past events, including everyday events, the child's birth, cultural rituals and the child's misbehaviour. Mothers also reported how frequently they discussed past events with their children, as well as their level of affiliation with Māori culture. Mothers who reported higher levels of cultural affiliation also reported reminiscing more frequently about a diverse range of past events. Mothers reminisced in more elaborative ways about everyday events with their children compared to birth stories, cultural rituals and misbehaviours. Maternal reminiscing about cultural rituals and misbehaviours, however, along with maternal reminiscing about everyday events and birth stories, were significantly correlated with children's memory across conversations. These results underscore the continued importance of reminiscing about culturally relevant events in Māori culture, and the newfound importance for Māori families of reminiscing about everyday events.     

Blood in the Mainstream: Kālī Pūjā and Tantric Orthodoxy in Early Modern Bengal

A consideration of how Kālī Pūjā enters festival contexts in early modern Bengal can suggest new ways of thinking about blood sacrifice in Hinduism. In this case, it appears that we may have underappreciated the impact of sectarian conflict. Through an exploration of the traditional origins of public Kālī Pūjā, I argue that its promotion with the attendant sacrifice by Brāhma?a aristocrats such as Rāja K???acandra Rāya of Nadīyā (1710–1782) can be read as a claim on public space for the Tantric yet socially and theologically conservative Smārta Hinduism favored by the upper castes over and against the comparatively egalitarian, sacrifice-averse ethos of the local Gau?īya Vai??ava movement.

     

Review of Gareth Sparham (tr.), Abhisamayālaṃ kāra with Vṛ tti and Ālokā

The following article reviews a partial translation of the first chapter of two commentaries on Maitreyanātha’s Abhisamayāla?kāra - the Abhisamayāla?kārav?tti by ārya Vimuktisena, and the Abhisamayālakārālokā by Haribhadra. The publication of these two important commentaries in a single volume is useful in that it allows the reader to compare the similar views of the two commentators (known to Tibetans as the ārya-Hari tradition), yet explore the differences between the longer and shorter versions of Prajñāpāramitā sūtras that they explain. Sparham’s translation style is quite literal, and more technically accurate than that of Edward Conze, the well-known earlier translator of numerous Prajñāpāramitā sūtras. Although increased use of subdivision headings from the Abhisamayāla?kāra would have helped readers navigate their way through some of the longer sections, Sparham has nevertheless provided English readers with perhaps the most important contribution to Prajñāpāramitā studies since Conze’s The Large Sutra on Perfect Wisdom, published over 30 years ago.     

Relational Resilience in Māori,Pacific, and European Sole Parent Families: From Theory and Research to Social Policy

This study reports findings and policy recommendations from a research project that applied a relational resilience framework to a study of 60 sole parent families in New Zealand, with approximately equal numbers of Māori, Pacific, and European (White) participants. The sole parent families involved were already known to be resilient and the study focused on identifying the relationships and strategies underlying the achievement and maintenance of their resilience. The study was carried out to provide an evidence base for the development and implementation of policies and interventions to both support sole parent families who have achieved resilience and assist those who struggle to do so. The three populations shared many similarities in their pathways to becoming sole parents and the challenges they faced as sole parents. The coping strategies underlying their demonstrated resilience were also broadly similar, but the ways in which they were carried out did vary in a manner that particularly reflected cultural practices in terms of their reliance upon extended family‐based support or support from outside the family. The commonalities support the appropriateness of the common conceptual framework used, whereas the differences underline the importance of developing nuanced policy responses that take into account cultural differences between the various populations to which policy initiatives are directed.     

The Concept of Intermediate Existence in the Early Buddhist Theory of rebirth

This article investigates the concept of intermediate existence in the early Buddhist theory of rebirth. The main sources investigated for this article are the Pāli canonical and commentarial literature. My main thesis is that early Buddhist discourses contain instances that suggest a spatial-temporal gap between death and rebirth known as ‘intermediate existence’ (antarābhava), in contrast to the idea of Theravāda Buddhist theory that rebirth takes place immediately without a spatial-temporal gap. In order to prove this, I argue that the ‘one who liberates in interval’ (anarāparinibbāyī) attains Nibbāna in the intermediate existence and the concept of gandhabbā in early Buddhist discourses refers to a being in intermediate existence, not to a dying consciousness (cuti-viññāna), and there are indirect inferences to an spatiotemporal gap between death and rebirth in the early Buddhist discourses.