Helen Gremillion

UNPACKING ESSENTIALISMS IN THERAPY: LESSONS FOR FEMINIST APPROACHES FROM NARRATIVE WORK

The narrative approach to therapy founded by Michael White and David Epston offers important contributions to feminist constructionist therapies. Feminist and narrative ideas in the therapy world often challenge essentialist, or naturalized, understandings of gender. However, both forms of therapy, at times, retain essentialist elements which often prove to be problematic. This article shows how certain readings of--and new directions in--narrative therapy allow for an effective approach to lingering essentialisms in constructionist therapies, both feminist and narrative. At the same time, and in keeping with the goals of feminist therapy, narrative practitioners do not fall into an anarchical or radically relativistic perspective on the self or social life. The conclusion suggests that narrative ideas about unpacking essentialisms provide insights for constructionist theories of identity, culture, and power that apply to a number of different disciplines.

Scaffolding a Community of Competent Practitioners: Positioning and Agency in a Training Program for Narrative Counseling

This article explores the scaffolding of learning experiences in a postgraduate program in New Zealand that offers training in narrative counseling. The authors draw on positioning theory to identify student shifts in learning, and in agency, that help build an increasingly skilled and peer-generated context for learning. We describe a selection of exercises and one key assignment, introduced in the course in a particular order, that we believe enable students to step into positions of agency which ultimately allow a competent community of learner-practitioners to emerge. We also describe a dance of positioning for ourselves as teachers in this program. We suggest that, at any given time, our own positioning is tied up with possibilities for student positioning. Acknowledging relationships of power in classrooms, we explore ways to align poststructuralist counseling practices and the teaching of these practices.

One size does not fit all: Organisational diversity in New Zealand tertiary sector ethics committees

New Zealand tertiary ethics committees may work from similar ethical principles but this article demonstrates that the way in which they operate is idiosyncratic. The paper builds on commentaries offered by current or former members of five New Zealand ethics committees on the organisation and practices of their committees. It examines differences among the committees with the aim of initiating an ongoing conversation about the work of ethics committees in the New Zealand context. It argues for the merits of diversity, transparency and openness as core principles for the work of ethics committees and as a platform for dealing with critique.

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 programs 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.

Lay members of New Zealand research ethics committees: Who and what do they represent?

Since the 1988 Cartwright Inquiry, lay members of ethics committees have been tasked with ensuring that ordinary New Zealanders are not forgotten in ethical deliberations. Unlike Institutional Review Boards (IRBs, or ethics committees) in North America, where lay members constitute a fraction of ethics committee membership, 50% of most New Zealand ethics committees are comprised of lay members. Lay roles are usually defined in very broad terms, which can vary considerably from committee to committee. This research queries who lay representatives are, what they do, and what if anything they represent. Our findings are based on data collection with 12 participants: eight semi-structured interviews with lay members from diverse types of ethics committees who described their roles, and commentary from four ethics committee chairs, three of these lay members who commented on this article’s final draft. Findings indicate that the role of New Zealand lay persons – although distinctively valued – is otherwise similar to the documented role of lay persons within North American ethics committees. Lay members see their role as primarily protecting the research participant and at times offering a corrective to non-lay members’ views and the interests of their institutions. However, in spite of their numbers, most lay members do not see themselves as representing any particular constituent groups or institutionally unaffiliated areas of concern. On tertiary education committees especially, there is a good deal of ambiguity in the lay role.

Developing a collaborative methodology for research with community groups

This ‘short communication’ considers four different methodological approaches for ethnographic research projects that engage community groups when the research topic is contested amongst group members. I locate my comments in the context of a proposed project on concepts of gender in the ‘mythopoetic’ mens movement, and on feminist responses to these concepts; however, many of the points raised are applicable to a range of community projects. I discuss benefits and drawbacks of the following candidate methodologies: participant-observation (in this case, with a male partner researcher who is an ‘insider’); participatory-action research; reflexive ethnographic interviewing; and a collaborative documentary that incorporates aspects of video ethnography. A key consideration throughout is the positioning of the researcher and participants. I make a case for the uniquely collaborative potential of video when quite diverse perspectives are part and parcel of a proposed research agenda.