“…In Wiremu's description of the concept of mana at the beginning of this article, he refers particularly to the situation faced by young people who are having spiritual experiences. Similar types of experiences have been described by a number of authors (Bush & NiaNia, ; Moon, ; Ngaanyatjarra Pitjantjatjara Yankunytjatjara Women's Council Aboriginal Corporation, ; NiaNia et al., , ; Royal, ; Waldegrave, Tamasese, Tuhaka, & Campbell, ). Such experiences can be distressing, and could be mislabelled as psychotic but in Māori, Samoan, and other indigenous contexts may be considered to represent possible signs of a spiritual gift (NiaNia et al., ; Tamasese et al., ).…”
Section: Discussionsupporting
confidence: 74%
“…Similar types of experiences have been described by a number of authors (Bush & NiaNia, ; Moon, ; Ngaanyatjarra Pitjantjatjara Yankunytjatjara Women's Council Aboriginal Corporation, ; NiaNia et al., , ; Royal, ; Waldegrave, Tamasese, Tuhaka, & Campbell, ). Such experiences can be distressing, and could be mislabelled as psychotic but in Māori, Samoan, and other indigenous contexts may be considered to represent possible signs of a spiritual gift (NiaNia et al., ; Tamasese et al., ). Wiremu has referred to the following whakatauākī: Mā te kite ka mōhio, mā te mōhio ka kitea he oranga .By the seeing, one will have knowledge; by that knowledge, one will find an answer.(Whakatauākī, proverb (NiaNia et al., ))…”
Section: Discussionsupporting
confidence: 74%
“…There is increasing recognition in the provision of health services, including child and adolescent mental health services, of the need for indigenous healing knowledges to be considered alongside Western knowledge when working with indigenous families (Durie, ; Meyer, ; Ngaanyatjarra Pitjantjatjara Yankunytjatjara Women's Council Aboriginal Corporation, ; NiaNia, Bush, & Epston, ; NiaNia, Tere, Bush, & Epston, ; Tamasese, Peteru, Waldegrave, & Bush, ). This is in line with the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, ) which asserts indigenous peoples’ rights to maintain their own health and spiritual practices.…”
Section: Introductionmentioning
confidence: 99%
“…This is in line with the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, ) which asserts indigenous peoples’ rights to maintain their own health and spiritual practices. Such practices were historically denied and suppressed by colonial and government authorities in many parts of the world (Durie, ; NiaNia et al., ; Tamasese, Peteru, & Waldegrave, ). As a result, family therapy practitioners may have minimal exposure to the family‐focused approaches of indigenous healers, even those active in their local communities.…”
Section: Introductionmentioning
confidence: 99%
“…This is very important for people who are having unusual experiences that are spiritual, but might be misdiagnosed as psychosis, such as hearing a voice or seeing something others can't see … For these young people, gaining understanding about mana (is) necessary for their healing and reclaiming their wellbeing. (NiaNia et al., )…”
Wairua (spirituality) is a central focus in indigenous M aori healing. This article describes M aori healing with a M aori and Samoan family told from the viewpoints of the teenager presenting with depression and suicidal thoughts; her mother; the M aori healer; and the P akeh a (New Zealand European) child and adolescent psychiatrist involved. While elements of the treatment intervention may resemble Western family therapy approaches, the essence of the M aori healer's approach is all about wairua. During the session he explains concepts of mana (spiritual authority), mauri (life force), and tapu (something sacred or forbidden) and the importance of taking particular care of these aspects when a young person may have finely tuned spiritual awareness. In his discussion he outlines how aroha (love) strengthens the mana of the wh anau (family), contributing to the healing this young person experiences. These concepts are common to many Pacific cultures and are widely recognised as important components for family healing. With indigenous families for whom spirituality is of paramount importance, successful resolution of family problems may require indigenous spiritual healing approaches. Partnerships between indigenous healers and family therapists or other mental health workers provide an opportunity for indigenous families to benefit from the healing expertise of both indigenous and Western traditions.1 Wairua (spirituality) is a central focus in indigenous M aori healing. 2 The article describes M aori healing with a M aori and Samoan family told from the viewpoints of the teenager presenting with depression and suicidal thoughts; her mother; the M aori healer; and the P akeh a (New Zealand European) child and adolescent psychiatrist involved. 3 With indigenous families for whom spirituality is of paramount importance, successful resolution of family problems may require indigenous spiritual healing approaches. 4 Partnerships between indigenous healers and family therapists or other mental health workers provide an opportunity for indigenous families to benefit from the healing expertise of both indigenous and Western traditions.
“…In Wiremu's description of the concept of mana at the beginning of this article, he refers particularly to the situation faced by young people who are having spiritual experiences. Similar types of experiences have been described by a number of authors (Bush & NiaNia, ; Moon, ; Ngaanyatjarra Pitjantjatjara Yankunytjatjara Women's Council Aboriginal Corporation, ; NiaNia et al., , ; Royal, ; Waldegrave, Tamasese, Tuhaka, & Campbell, ). Such experiences can be distressing, and could be mislabelled as psychotic but in Māori, Samoan, and other indigenous contexts may be considered to represent possible signs of a spiritual gift (NiaNia et al., ; Tamasese et al., ).…”
Section: Discussionsupporting
confidence: 74%
“…Similar types of experiences have been described by a number of authors (Bush & NiaNia, ; Moon, ; Ngaanyatjarra Pitjantjatjara Yankunytjatjara Women's Council Aboriginal Corporation, ; NiaNia et al., , ; Royal, ; Waldegrave, Tamasese, Tuhaka, & Campbell, ). Such experiences can be distressing, and could be mislabelled as psychotic but in Māori, Samoan, and other indigenous contexts may be considered to represent possible signs of a spiritual gift (NiaNia et al., ; Tamasese et al., ). Wiremu has referred to the following whakatauākī: Mā te kite ka mōhio, mā te mōhio ka kitea he oranga .By the seeing, one will have knowledge; by that knowledge, one will find an answer.(Whakatauākī, proverb (NiaNia et al., ))…”
Section: Discussionsupporting
confidence: 74%
“…There is increasing recognition in the provision of health services, including child and adolescent mental health services, of the need for indigenous healing knowledges to be considered alongside Western knowledge when working with indigenous families (Durie, ; Meyer, ; Ngaanyatjarra Pitjantjatjara Yankunytjatjara Women's Council Aboriginal Corporation, ; NiaNia, Bush, & Epston, ; NiaNia, Tere, Bush, & Epston, ; Tamasese, Peteru, Waldegrave, & Bush, ). This is in line with the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, ) which asserts indigenous peoples’ rights to maintain their own health and spiritual practices.…”
Section: Introductionmentioning
confidence: 99%
“…This is in line with the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP, ) which asserts indigenous peoples’ rights to maintain their own health and spiritual practices. Such practices were historically denied and suppressed by colonial and government authorities in many parts of the world (Durie, ; NiaNia et al., ; Tamasese, Peteru, & Waldegrave, ). As a result, family therapy practitioners may have minimal exposure to the family‐focused approaches of indigenous healers, even those active in their local communities.…”
Section: Introductionmentioning
confidence: 99%
“…This is very important for people who are having unusual experiences that are spiritual, but might be misdiagnosed as psychosis, such as hearing a voice or seeing something others can't see … For these young people, gaining understanding about mana (is) necessary for their healing and reclaiming their wellbeing. (NiaNia et al., )…”
Wairua (spirituality) is a central focus in indigenous M aori healing. This article describes M aori healing with a M aori and Samoan family told from the viewpoints of the teenager presenting with depression and suicidal thoughts; her mother; the M aori healer; and the P akeh a (New Zealand European) child and adolescent psychiatrist involved. While elements of the treatment intervention may resemble Western family therapy approaches, the essence of the M aori healer's approach is all about wairua. During the session he explains concepts of mana (spiritual authority), mauri (life force), and tapu (something sacred or forbidden) and the importance of taking particular care of these aspects when a young person may have finely tuned spiritual awareness. In his discussion he outlines how aroha (love) strengthens the mana of the wh anau (family), contributing to the healing this young person experiences. These concepts are common to many Pacific cultures and are widely recognised as important components for family healing. With indigenous families for whom spirituality is of paramount importance, successful resolution of family problems may require indigenous spiritual healing approaches. Partnerships between indigenous healers and family therapists or other mental health workers provide an opportunity for indigenous families to benefit from the healing expertise of both indigenous and Western traditions.1 Wairua (spirituality) is a central focus in indigenous M aori healing. 2 The article describes M aori healing with a M aori and Samoan family told from the viewpoints of the teenager presenting with depression and suicidal thoughts; her mother; the M aori healer; and the P akeh a (New Zealand European) child and adolescent psychiatrist involved. 3 With indigenous families for whom spirituality is of paramount importance, successful resolution of family problems may require indigenous spiritual healing approaches. 4 Partnerships between indigenous healers and family therapists or other mental health workers provide an opportunity for indigenous families to benefit from the healing expertise of both indigenous and Western traditions.
In working with Māori to address family violence and the trauma that arises when it is occurring across generations, three elements are essential. The first is helping whānau (family members) to recognise and reconnect with the impact of the violence they are caught up in. The second is to do so in a way that contextualises this because it never involves and affects individuals alone. And third is to do so by being conscious of the whole of a person's being and being aware that the spiritual realm is the entry point. For 30 years, Fay Pouesi has been working with Māori whānau, initiating kaupapa (approaches) that include these three elements. This article details one kaupapa, known as Black Rain, which has been successfully helping men and women to break the cycles of intergenerational violence within their whānau since 2010. To do this, we will draw upon Fay's work and that of two colleagues who now work with her.
This paper is an account of the rationale behind the authors’ efforts to create a Masters in Counselling programme, centred on a poststructuralist approach known as narrative therapy, that might be deserving of the designation “bicultural”. In developing the new degree, the goal was to bring the knowledge, language and values of the indigenous Māori people of Aotearoa New Zealand alongside and into a dialogue with international, Eurocentric, non‐Māori counselling theories and practices. Our hypothesis was that this dialogue might result in an innovative and transformational learning experience that could prepare counselling practitioners to work for more equitable outcomes with diverse client groups. We share this account of our narrative and the reflections stemming from our programme development work believing they offer a contribution to thinking about how counsellor education can engage well with cultural diversity. Beyond the question of how counselling practitioners are to engage with culturally diverse clients, which risks falling into essentialising models of diversity, we argue that the engagement with biculturalism, as suggested by the Treaty of Waitangi (Te Tiriti o Waitangi), provides a powerful lens for thinking about creating a socially just and inclusive counselling practice.
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