This study explored a method of representing the self graphically using elemental units of culture called memes. A diverse sample of eleven volunteers participated in the co-construction of individual "self-maps" during a series of interviews over a nine month period. Two of the resultant maps are presented as exemplars. Commonalities found in all eleven maps lend support to the notion that there are certain structures to the self that are cross-cultural. The use of memes in mapping those structures was considered useful but insufficient because emotive elements to the self emerged from the research that could not be represented in memetic form. Suggestions are made for future research.

This case study traces the development and use of a self-mapping exercise in the treatment of a youth who had been at risk for re-attempting suicide. A life skills exercise was modified to identify units of culture called memes from which a map of the youth's self was prepared. A successful treatment plan followed the mapping exercise. The process of self-map construction is presented along with an interpretive analysis. It is suggested that therapists from a range of perspectives could use this technique in assessment and treatment.

The idea that units of culture may act as a virus controlling some of the perceptions and actions of individuals has been the subject of considerable controversy since proposed by evolutionary biologist Richard Dawkins. This debate has occurred in the absence of a defined mental viral structure or a target body upon which such viral structures may act. This article develops a paradigm in which the self is understood as such a body upon which future research into “mind viruses” may be undertaken. Possible mechanisms for mind-viral transmission are discussed. Criteria for defining a mental virus are used to examine evidence of possible mind-virus contagion in suicides, suicide cults, terrorism, and religion.

Notions of aboriginal cultural reclamation and healing presuppose the existence of distinctly aboriginal selves that were damaged or lost in a process of colonization and that those selves can be "restored" in some meaningful way. Such aboriginal healing has been done without a detailed examination of the selves of individuals to be assisted in this manner. This article examines the selves of four contemporary individuals with varying relationships to the concept of aboriginality using a method of mapping the self with elemental units of culture called "memes." It is suggested that a spectrum of healthy selves is possible for people who either identify with aboriginality culturally or satisfy a racial definition of the concept. The coevolution of the self and culture is discussed along with the utility of various definitions of what it means to be aboriginal in a North American context.

Critics have suggested that the practice of psychology is based on ethnocentric assumptions that do not necessarily apply to non-European cultures, resulting in the underutilization of counselling centres by minority populations. Few practical, culturally appropriate alternatives have flowed from these concerns. This paper reviews experiences from a doctoral-level practicum in counselling psychology that targeted aboriginal and international university students outside of the mainstream counselling services at a western Canadian university over a two-year period. It recommends an integrated approach, combining assessment, learning strategy skills, and counselling skills while incorporating community development methodology. The paper concludes with recommendations for counsellor training that will enhance services to both international and aboriginal students.