title: Narrative approaches in counselling supervision

authors: Crocket, Kathie

abstract: This thesis is an account of a project that investigated the possibilities for counselling supervision offered by the philosophical positions that produce narrative approaches to counselling. Thus, the research was positioned as a social constructionist project. It drew on the work of five local counsellors who met together regularly over a year to engage in reflecting team supervision and to reflect on the practices thus produced. The project recognised, too, that local professional cultures have produced supervision in particular ways. 
Out of this project I have come to tell some supervision stories differently. Most recent mainstream approaches to counselling supervision construct supervision as a generic activity, and an activity that is best produced independently of particular metaphors of counselling practice. I argue that such approaches appear to be constrained by their inattention to the epistemology of practice. Aspects of dominant supervision discourse place an overriding emphasis on supervisor responsibility, producing an apparent dependence upon instrumental practice. When the emphasis is on supervisor responsibility, counsellors tend to be produced at the margins of the very activity that the profession constructs as critical to their effective and ethical counselling work with clients. 
In contrast, the focus of this analysis is on the possibilities for a supervision where responsibility is relationally exercised and dialogically produced, whether in dyadic supervision or in a professional community of concern such as offered by the reflecting team used in this study. The analysis demonstrates a shift to an understanding of supervision as having a moral and ethical focus: from asking the instrumental question, what to do with Client X? counsellors and supervisors ask what are the effects for practice of thinking this way? What are the effects for clients of practising these ways? With this shift, the discourses of counselling practice and the positions for counsellors within those discourses are available for rigorous investigation, with an emphasis on the politics of practice. I argue for a politics of supervision practice that responds to the location of supervision itself as a site of professional governance, and takes responsibility for the kinds of professional self the practices of supervision are called to produce. Professional truth claims, both those that construct supervision and those that construct counselling, are shown to be open for examination and negotiation in a constructionist supervision practice. In the dialogical examination and negotiation of professional truth claims in supervision, a storying counsellor professes the moral and ethical authority by which they produce their work. 
At the same time as it is a serious practice of ethical responsibility, supervision also depends, I propose, upon counsellors and supervisors taking up the imaginary. When we ask what counts as professional truth, when we ask how things might be otherwise than they are, we take supervision dialogue into other dimensions. When we take seriously our responsibilities to profess, to story our own professional identities in action, we generate also, I argue, possibilities for storying the pleasures of our counselling work. To take supervision talk into the domain of the imaginary and of pleasure, is to produce supervision otherwise.

text: Narrative approaches in counselling supervision This thesis is an account of a project that investigated the possibilities for counselling supervision offered by the philosophical positions that produce narrative approaches to counselling. Thus, the research was positioned as a social constructionist project. It drew on the work of five local counsellors who met together regularly over a year to engage in reflecting team supervision and to reflect on the practices thus produced. The project recognised, too, that local professional cultures have produced supervision in particular ways. 
Out of this project I have come to tell some supervision stories differently. Most recent mainstream approaches to counselling supervision construct supervision as a generic activity, and an activity that is best produced independently of particular metaphors of counselling practice. I argue that such approaches appear to be constrained by their inattention to the epistemology of practice. Aspects of dominant supervision discourse place an overriding emphasis on supervisor responsibility, producing an apparent dependence upon instrumental practice. When the emphasis is on supervisor responsibility, counsellors tend to be produced at the margins of the very activity that the profession constructs as critical to their effective and ethical counselling work with clients. 
In contrast, the focus of this analysis is on the possibilities for a supervision where responsibility is relationally exercised and dialogically produced, whether in dyadic supervision or in a professional community of concern such as offered by the reflecting team used in this study. The analysis demonstrates a shift to an understanding of supervision as having a moral and ethical focus: from asking the instrumental question, what to do with Client X? counsellors and supervisors ask what are the effects for practice of thinking this way? What are the effects for clients of practising these ways? With this shift, the discourses of counselling practice and the positions for counsellors within those discourses are available for rigorous investigation, with an emphasis on the politics of practice. I argue for a politics of supervision practice that responds to the location of supervision itself as a site of professional governance, and takes responsibility for the kinds of professional self the practices of supervision are called to produce. Professional truth claims, both those that construct supervision and those that construct counselling, are shown to be open for examination and negotiation in a constructionist supervision practice. In the dialogical examination and negotiation of professional truth claims in supervision, a storying counsellor professes the moral and ethical authority by which they produce their work. 
At the same time as it is a serious practice of ethical responsibility, supervision also depends, I propose, upon counsellors and supervisors taking up the imaginary. When we ask what counts as professional truth, when we ask how things might be otherwise than they are, we take supervision dialogue into other dimensions. When we take seriously our responsibilities to profess, to story our own professional identities in action, we generate also, I argue, possibilities for storying the pleasures of our counselling work. To take supervision talk into the domain of the imaginary and of pleasure, is to produce supervision otherwise.

year: 2001

title: Proving the existence of solutions in logical arithmetic

authors: Cleary, John G.

subjects: computer science

abstract: Logical arithmetic is a logically correct technique for real arithmetic in Prolog which uses constraints over interval representations for its implementation.  Four problems with the technique are considered: answers are conditional and uninformative; iterative computations may lead to unboundedly large constraint networks; it is difficult and ineffective to deal with negation; and computing extrema is often not effective.  A solution to these problems is proposed in the form of "existential intervals" which record the existence of a solution to a set of constraints within an interval.  It is shown how to operate on existential intervals and how they solve the four problems.

text: Proving the existence of solutions in logical arithmetic Logical arithmetic is a logically correct technique for real arithmetic in Prolog which uses constraints over interval representations for its implementation.  Four problems with the technique are considered: answers are conditional and uninformative; iterative computations may lead to unboundedly large constraint networks; it is difficult and ineffective to deal with negation; and computing extrema is often not effective.  A solution to these problems is proposed in the form of "existential intervals" which record the existence of a solution to a set of constraints within an interval.  It is shown how to operate on existential intervals and how they solve the four problems.

year: 1993-10

title: George Lipsey: a Pakeha Maori who married Ema Mokena, daughter of mokena hou, and some of their children

authors: Hart, Philip

abstract: George Lipsey, an Irishman, went to the early Thames goldfield and became a publican. He soon acquired close links with Maori, notably with Ema Mokena, the younger daughter of Mokena Hou. After having two children, they married under Pakeha law just before the opening of the Te Aroha field, thereby ensuring that he was entitled to share in the goldfield’s revenue. From 1873 onwards he had been living at Te Aroha as a Pakeha Maori, erecting the first wooden house and the first Hot Springs Hotel. When gold was found, he encouraged Mokena Hou to open the field, and subsequently invested in the mines (as did Ema, to a much smaller extent). 
Ema and her two eldest children were granted land in a rapidly developing settlement, and the income received from leasing it enabled Lipsey to erect a substantial residence and to be a benefactor of the new settlement by donating land for churches and a school. A sympathetic landlord, he adjusted the rents to assist residents but opposed giving them the freehold because the land was held in trust for his two eldest children. Despite his steady income, his expenditure regularly exceeded it, and he ended up selling land, though not at first at Te Aroha. Initially opposed to his children selling their land, he came to accept this as being necessary, and spent years trying to obtain the highest prices possible from the government.
A leading figure in the local community, he held several local government positions. Sociable, with a fondness for drink that was usually under control, he was especially enthusiastic about horse-racing. As the spokesman for Ngati Rahiri, he advised the latter and was an interpreter.
All their children were educated, but some died tragically early deaths. After he died, the children sold their land because they needed money to develop their farms.

text: George Lipsey: a Pakeha Maori who married Ema Mokena, daughter of mokena hou, and some of their children George Lipsey, an Irishman, went to the early Thames goldfield and became a publican. He soon acquired close links with Maori, notably with Ema Mokena, the younger daughter of Mokena Hou. After having two children, they married under Pakeha law just before the opening of the Te Aroha field, thereby ensuring that he was entitled to share in the goldfield’s revenue. From 1873 onwards he had been living at Te Aroha as a Pakeha Maori, erecting the first wooden house and the first Hot Springs Hotel. When gold was found, he encouraged Mokena Hou to open the field, and subsequently invested in the mines (as did Ema, to a much smaller extent). 
Ema and her two eldest children were granted land in a rapidly developing settlement, and the income received from leasing it enabled Lipsey to erect a substantial residence and to be a benefactor of the new settlement by donating land for churches and a school. A sympathetic landlord, he adjusted the rents to assist residents but opposed giving them the freehold because the land was held in trust for his two eldest children. Despite his steady income, his expenditure regularly exceeded it, and he ended up selling land, though not at first at Te Aroha. Initially opposed to his children selling their land, he came to accept this as being necessary, and spent years trying to obtain the highest prices possible from the government.
A leading figure in the local community, he held several local government positions. Sociable, with a fondness for drink that was usually under control, he was especially enthusiastic about horse-racing. As the spokesman for Ngati Rahiri, he advised the latter and was an interpreter.
All their children were educated, but some died tragically early deaths. After he died, the children sold their land because they needed money to develop their farms.

year: 2016