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(Wexler 1992: 10).

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This article is a contribution to the question of whether and how to employ western treatment modalities with non-western or indigenous clients. We demonstrate that a thoughtful consideration of the client's culture and all aspects of the modality are required for ethical and effective practice. The conundrum is illustrated by considering a highly individualistic approach -existential therapy -and indigenous, group-oriented New Zealand Māori clients. Joined carelessly, this combination can easily be a cultural clash, e.g., leading with Yalom's four existential concerns -death, freedom, aloneness, and meaninglessness -together with van Deurzen's therapist-as-teacher approach are likely to alienate a traditional collaborative and group-minded Māori client. However, if one begins with the client's culture -the Whare Tapa Wha model of Māori well-beingaffinities can be seen between taha wairua (spiritual), taha hinengaro (mental) tahe tinana (physical), and taha whanau (family) and the four-dimensions of van Deurzen's existential model -physical (Umwelt), social (Mitwelt), psychological (Eigenwelt), and spiritual (Uberwelt). This model, in conjunction with Yalom's approach of therapist-as-fellow-traveller may engage a Māori client well, setting the scene for later consideration of existential concerns per se.