Existential counselling and psychotherapy and Māori clients

Abstract

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-being – affinities 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.