title: Culture is our business: Issues and challenges for forensic and correctional psychologists

authors: Tamatea, Armon J.

subjects: Science & Technology

abstract: Psychology has made significant advances in the development of more empirical, standardized, and consistent approaches to the prediction, assessment, and treatment of offending behaviour. However, crime occurs in a cultural context. Similarly, forensic and correctional psychology derive from a cultural basis that privileges certain types of knowledge and promotes certain forms of practice that are incommensurate with the outlook and realities of some offenders and their communities. While there is an emerging literature on ethnicity and race in criminal justice psychology, very little research that addresses culture is published. The reasons for this knowledge gap are complex, not least because the worldviews of indigenous and diverse communities do not superimpose neatly onto current best-practice models of risk assessment or offender rehabilitation. Given Australia and New Zealand’s commitment to the involvement and wellbeing of indigenous peoples as well as the shared experience of progressively more pluralistic societies, it is argued that there is a critical need to bring the somewhat disparate domains of forensic psychology and culture into conversation with a view to informing policy and practice. The example of risk assessment is used to illustrate some of the complexities of working with cultural difference. Central to this article is a call for a culturally-engaged and proactive philosophy of practice that embraces the needs of diverse offenders, victims and communities.

text: Culture is our business: Issues and challenges for forensic and correctional psychologists Psychology has made significant advances in the development of more empirical, standardized, and consistent approaches to the prediction, assessment, and treatment of offending behaviour. However, crime occurs in a cultural context. Similarly, forensic and correctional psychology derive from a cultural basis that privileges certain types of knowledge and promotes certain forms of practice that are incommensurate with the outlook and realities of some offenders and their communities. While there is an emerging literature on ethnicity and race in criminal justice psychology, very little research that addresses culture is published. The reasons for this knowledge gap are complex, not least because the worldviews of indigenous and diverse communities do not superimpose neatly onto current best-practice models of risk assessment or offender rehabilitation. Given Australia and New Zealand’s commitment to the involvement and wellbeing of indigenous peoples as well as the shared experience of progressively more pluralistic societies, it is argued that there is a critical need to bring the somewhat disparate domains of forensic psychology and culture into conversation with a view to informing policy and practice. The example of risk assessment is used to illustrate some of the complexities of working with cultural difference. Central to this article is a call for a culturally-engaged and proactive philosophy of practice that embraces the needs of diverse offenders, victims and communities.

year: 2017

title: Finding synergistic conservation values? Māori tikanga, science, resource management and law

authors: Simon, Katie

subjects: Indigenous knowledge

abstract: In this doctorate, I provide a balanced and collaborative approach to knowledge/value change between the contesting worldviews of indigenous knowledge and western science, termed 'synergistic'. My search for synergy is comparative and reconciliatory. This endeavours to overcome the popular pre-occupation with conflict and opposition. Rather, both difference and similarity are recognised. Through the comparison of such synergy, I argue that Māori development requires for its further advancement a focus not only on difference and conflict, but also on affinity and convergence.

My primary concern is to establish a better understanding of the synergistic, adaptive strategies or indigenous innovation of Māori kaitiaki, environmental stewards. I investigate conflicting and converging Māori and western scientific conservation and use values in Aotearoa/New Zealand  environmental governance and management regimes under the Resource Management Act 1991, with specific regard to indicator development. The balance of values were compared in ecological environmental governance, from five Aotearoa governmental authorities and three Māori river communities, utilising Māori and western social science methods. My focus on indicators pinpoints contesting knowledge/value change between the marginalisation of indigenous knowledge and dominance of western science. This seeks to highlight the potential viability of Māori kaitiakitanga, stewardship in global and national terms of sustainability.  

However, potential synergy is held back by a prevailing viewpoint of the indigenous worldview as backward, past-oriented and non-synergistic. An oppositional dogma predominates, which is a key problem to overcome. It spans world and national literature, resulting in considerable gaps in knowledge on synergy, conceptually, methodologically, empirically and analytically.  


This is addressed by an authoritative Māori synergistic standpoint from my own cultural lens and decolonised theorising, termed 'nuanced problem solving'. I articulate both worldviews in knowledge/value change through comparative, evolutionary, multi-dimensional, cross-cultural and inter-disciplinary research on synergy. My nuanced problem solving encapsulates the two main parts of the doctorate, whereby synergy is correlated between theory and social practice. Part one deals with value comparison in theory utilising high abstracted concepts and methods at the global level of environmental governance. Part two deals with value balance in social practice utilising medium abstracted and concrete empirical and analytical research at global, national, regional, district and cross-tribal levels of environmental governance. Potential synergy cross-cuts each part from high abstracted thought down and from the practical flax roots up. I argue that Māori advancement fluctuates between them. 

Drawing on cultural and theoretical leanings of the Māori synergistic standpoint, both a strong correlation with existing theory and expanded synergistic theorising was found. Due to the expansiveness of the research, these correlated findings only provide an embryonic understanding of potential synergy.

A postscript describes my other work on synergy with five external agencies concerning foreshore, lakeside, wastewater, land disposal and carbon marketing kaitiakitanga.  I argue that additional research on synergy is needed in order to further advance Māori.

text: Finding synergistic conservation values? Māori tikanga, science, resource management and law In this doctorate, I provide a balanced and collaborative approach to knowledge/value change between the contesting worldviews of indigenous knowledge and western science, termed 'synergistic'. My search for synergy is comparative and reconciliatory. This endeavours to overcome the popular pre-occupation with conflict and opposition. Rather, both difference and similarity are recognised. Through the comparison of such synergy, I argue that Māori development requires for its further advancement a focus not only on difference and conflict, but also on affinity and convergence.

My primary concern is to establish a better understanding of the synergistic, adaptive strategies or indigenous innovation of Māori kaitiaki, environmental stewards. I investigate conflicting and converging Māori and western scientific conservation and use values in Aotearoa/New Zealand  environmental governance and management regimes under the Resource Management Act 1991, with specific regard to indicator development. The balance of values were compared in ecological environmental governance, from five Aotearoa governmental authorities and three Māori river communities, utilising Māori and western social science methods. My focus on indicators pinpoints contesting knowledge/value change between the marginalisation of indigenous knowledge and dominance of western science. This seeks to highlight the potential viability of Māori kaitiakitanga, stewardship in global and national terms of sustainability.  

However, potential synergy is held back by a prevailing viewpoint of the indigenous worldview as backward, past-oriented and non-synergistic. An oppositional dogma predominates, which is a key problem to overcome. It spans world and national literature, resulting in considerable gaps in knowledge on synergy, conceptually, methodologically, empirically and analytically.  


This is addressed by an authoritative Māori synergistic standpoint from my own cultural lens and decolonised theorising, termed 'nuanced problem solving'. I articulate both worldviews in knowledge/value change through comparative, evolutionary, multi-dimensional, cross-cultural and inter-disciplinary research on synergy. My nuanced problem solving encapsulates the two main parts of the doctorate, whereby synergy is correlated between theory and social practice. Part one deals with value comparison in theory utilising high abstracted concepts and methods at the global level of environmental governance. Part two deals with value balance in social practice utilising medium abstracted and concrete empirical and analytical research at global, national, regional, district and cross-tribal levels of environmental governance. Potential synergy cross-cuts each part from high abstracted thought down and from the practical flax roots up. I argue that Māori advancement fluctuates between them. 

Drawing on cultural and theoretical leanings of the Māori synergistic standpoint, both a strong correlation with existing theory and expanded synergistic theorising was found. Due to the expansiveness of the research, these correlated findings only provide an embryonic understanding of potential synergy.

A postscript describes my other work on synergy with five external agencies concerning foreshore, lakeside, wastewater, land disposal and carbon marketing kaitiakitanga.  I argue that additional research on synergy is needed in order to further advance Māori.

year: 2007

title: Healing through culture: Kava-talanoa as a PTSD therapeutic framework

authors: Aporosa, S. 'Apo'

abstract: Introduction: The incidence of post-traumatic stress disorder (PTSD) is increasing, particularly among military personnel, first responders (police, fire, ambulance), and prison officers. PTSD is also a health economic burden, with costs linked to treatment, long-term morbidity, and increased mortality risk. Many cases go undiagnosed due to factors such as trauma-related avoidance behavior, which also negatively impacts PTSD therapy (Watkins et al., 2018, Front. Behav. Neurosci., 12:1-9). There is a significant unmet need for improved and culturally aligned PTSD treatments in the Pacific and beyond. Medical standards of care for acute anxiety/PTSD typically involve psychotropic drugs such as benzodiazepines, tricyclic antidepressants, and antipsychotics. These medications offer short-term relief only, carry addictive risks, are contraindicated for key populations (e.g., the elderly), and have had harmful effects in indigenous communities. Kava (Piper methysticum) is a traditional, culturally significant Pacific Island beverage known for its soporific and relaxant effects, similar to benzodiazepine (Sarris et al., 2012, J. Hum. Psychopharmacol. Clin. Exp., 27:262-9). Unlike benzodiazepines, kava is non-addictive with regular use and extremely safe—regulated as ‘food’ in several countries (Aporosa, 2019, J. Drug Sci. Policy Law, 5:1-13). Kava does not induce marked euphoria or hallucinations (Aporosa et al., 2022, J. Ethnopharm., 291:1-15), and promotes productive discussion known as talanoa—a form of ‘talk therapy’ (Vaka et al., Issues Ment. Health Nurs., 37:537-544). 
Methods: This ethics approved (21/372) study was guided by the faikava talanoa methodology (Aporosa et al., 2021, Pacific Dynamics, 5:74-92). Self-report experiences of Pacific-based UK and US military veterans and serving combat returnees (n=40) were documented in traditionally influenced kava-use spaces in which attendees engaged in talanoa. While exact kava consumption volumes were not measured, participants typically consumed 3.6 litres (6.33 pints) of kava—approximately 5,000 mg of kavalactones— over six hours. Focused coding was utilised to analyse participant comments. Results: Participants reported that engagement in talanoa within traditionally influenced kava-use spaces increased their relational connectedness, improved meaning making of trauma experiences and promoted better sleep. 
Conclusions: Aided by kava’s anxiolytic soporific effects, it is suspected that kava use with talanoa reduces the triggering of ‘fear structures’, minimizes avoidance behavior and aids sleep quality, contributing to symptom reduction. Further, we believe that kava-talanoa offers an innovative, culturally augmented, A56 ABSTRACTS group-based CBT intervention (Aporosa et al., 2025, Front. Psychol., doi:10.3389/fpsyg.2025.1460731). The f indings serve as a foundation for clinical trials (underway) to determine the efficacy of the approach as a much-needed transcultural treatment of trauma that addresses the global PTSD burden.

text: Healing through culture: Kava-talanoa as a PTSD therapeutic framework Introduction: The incidence of post-traumatic stress disorder (PTSD) is increasing, particularly among military personnel, first responders (police, fire, ambulance), and prison officers. PTSD is also a health economic burden, with costs linked to treatment, long-term morbidity, and increased mortality risk. Many cases go undiagnosed due to factors such as trauma-related avoidance behavior, which also negatively impacts PTSD therapy (Watkins et al., 2018, Front. Behav. Neurosci., 12:1-9). There is a significant unmet need for improved and culturally aligned PTSD treatments in the Pacific and beyond. Medical standards of care for acute anxiety/PTSD typically involve psychotropic drugs such as benzodiazepines, tricyclic antidepressants, and antipsychotics. These medications offer short-term relief only, carry addictive risks, are contraindicated for key populations (e.g., the elderly), and have had harmful effects in indigenous communities. Kava (Piper methysticum) is a traditional, culturally significant Pacific Island beverage known for its soporific and relaxant effects, similar to benzodiazepine (Sarris et al., 2012, J. Hum. Psychopharmacol. Clin. Exp., 27:262-9). Unlike benzodiazepines, kava is non-addictive with regular use and extremely safe—regulated as ‘food’ in several countries (Aporosa, 2019, J. Drug Sci. Policy Law, 5:1-13). Kava does not induce marked euphoria or hallucinations (Aporosa et al., 2022, J. Ethnopharm., 291:1-15), and promotes productive discussion known as talanoa—a form of ‘talk therapy’ (Vaka et al., Issues Ment. Health Nurs., 37:537-544). 
Methods: This ethics approved (21/372) study was guided by the faikava talanoa methodology (Aporosa et al., 2021, Pacific Dynamics, 5:74-92). Self-report experiences of Pacific-based UK and US military veterans and serving combat returnees (n=40) were documented in traditionally influenced kava-use spaces in which attendees engaged in talanoa. While exact kava consumption volumes were not measured, participants typically consumed 3.6 litres (6.33 pints) of kava—approximately 5,000 mg of kavalactones— over six hours. Focused coding was utilised to analyse participant comments. Results: Participants reported that engagement in talanoa within traditionally influenced kava-use spaces increased their relational connectedness, improved meaning making of trauma experiences and promoted better sleep. 
Conclusions: Aided by kava’s anxiolytic soporific effects, it is suspected that kava use with talanoa reduces the triggering of ‘fear structures’, minimizes avoidance behavior and aids sleep quality, contributing to symptom reduction. Further, we believe that kava-talanoa offers an innovative, culturally augmented, A56 ABSTRACTS group-based CBT intervention (Aporosa et al., 2025, Front. Psychol., doi:10.3389/fpsyg.2025.1460731). The f indings serve as a foundation for clinical trials (underway) to determine the efficacy of the approach as a much-needed transcultural treatment of trauma that addresses the global PTSD burden.

year: 2025