A Model for Increasing Indigenous Participation in Psychology Degrees

For psychology to truly embrace reconciliation, a greater representation of Indigenous Australian psychology professionals is required. A model for increasing Indigenous participation in psychology degrees is described here. Such an increase has many potential benefits for the discipline and the services that it provides. The model proposed targets the barriers reported by past and potential Indigenous students. Key aspects of this model are as follows: the institutional context that embraces a cultural competence framework, the inclusion of relevant Indigenous curriculum in subjects within the degree, partnership with the local area health service, and involvement of local elders and communities. It also encompasses a system for growing a sustainable mentoring program involving students and staff. Mutually respectful relationships and reciprocal learning are foundational in this approach. The model provides experience of reconciliation in action for all psychology students important in training future professionals. Integral is a process to increase the relevance of the curriculum and pedagogy for serving the needs of Indigenous people, thereby increasing the engagement of Indigenous students.     

Text and context in Fijian Hinduism: Uses of religion

The recent rise of militant religious nationalism in such places as Sri Lanka, Punjab, Iran, Egypt, Israel and elsewhere has created the impression that there is something wrong with religion in these parts of the world. The author of this article, reporting on his extensive interviews with a radical bhikkhu in Sri Lanka, concludes that the problem is with the Western ideal of secular nationalism. It does not easily fit with traditional political identities and it is sometimes seen as a vestige of cultural colonialism. The author presents four options in the relation of secular nationalism and religion, and raises the question of whether we, as secular Westerners, can adjust to a world increasingly filled with religious nationalists.     

How Do Our Values Inform Ethical Research? A Narrative of Recognizing Colonizing Practices

How do you reconcile tensions between ethical research practice, personal values, and disciplinary values? This article focuses on an ethical challenge involving the engagement of rural Indigenous community members that emerged during my PhD fieldwork. The narrative illustrates the necessity to engage in critical reflexive research practice, a process which saw me respond to my own feelings of “wrong” and “right,” contemplate a distinction between procedural ethics and virtue ethics in community‐based research, explore colonizing research practices, and endeavor to reconcile an instance where the values of community psychology appeared in contest. The “voice” in this narrative is that of the first author; the dual authorship reflects the ongoing collaboration between both authors. When this ethical issue came about, our relationship was one of “student” and “supervisor”; we are now colleagues and friends.     

Contextual Factors for Research on Psychological Therapies for Aboriginal Australians

This paper is to provide a commentary to Can cognitive behavioural therapy (CBT) be effective for Aboriginal Australians? Perspectives of Aboriginal practitioners trained in CBT. It is inspiring that this study has found that CBT can play a useful role in therapy for Aboriginal and Torres Strait Islander people but the outcomes need to be considered with caution. CBT can provide a useful tool when working with Aboriginal and Torres Strait Islander people, but in itself is not adequate for a number of reasons. Firstly, it is not culturally responsive but can be part of an approach that might be culturally appropriate. The authors are compelled at this point to give a history of mental health and Aboriginal and Torres Strait Islander people to provide a background context to the discussion and to illustrate why some psychological approaches such as CBT can only ever be part of the tools that might be used in a broader framework, that is required to address and strengthen Aboriginal and Torres Strait Islander people's well‐being.     

Training Aboriginal Practitioners in Cognitive Behavioural Therapy

Comments on an article by Bennett‐Levy and colleagues. This commentary reviews a dissemination of cognitive behavioral therapy (CBT) for Aboriginal Australians, with regard to the strengths of the dissemination effort and areas for future efforts. As an initial step in bringing CBT to a population that has been severely limited in access to evidence based practice, despite a notable need, this study was an important step forward. Feedback from the participatory action research group (n = 5 Aboriginal Australian counsellors) identified CBT elements and adaptations perceived to be particularly effective with Aboriginal Australian clients. Case conceptualization was identified as a potential avenue for further tailoring CBT to the individual needs of clients. Several factor including the success of the dissemination effort, reports that clients shared CBT techniques with their communities, and the skill‐building nature of CBT raised the possibility of future community‐based dissemination.     

The Effects of a Common In‐group Prime on Intentions to Help Indigenous and Homeless Australians

The article reports on research designed to test Australian attitudes towards helping impoverished members of the Australian society, in particular, indigenous and homeless people. Australian university students completed a questionnaire to measure their attitudes towards helping homeless and indigenous people under conditions that primed a common Australian identity. The findings showed that priming an inclusive identity led to relatively stronger intentions to help indigenous Australians but not homeless people. It was also found that participants preferred to endorse more autonomy than dependency help to both indigenous and homeless Australians. Whereas the findings indicate that helping intentions towards those living with poverty may be accentuated by priming a common in‐group, they also imply that helping attitudes vary with the type of help being sought and the way people perceive the cause of someone's poverty.