This study examines the transaction of the lived experience of ‘suffering’ in the process of psychotherapy. ‘Suffering’ is conceptualised as having its weight and value transacted between a psychotherapist and his or her client. As a psychotherapist from a family with a disabled member, my fieldwork in a hospital with the parents of disabled children was conducted in Taiwan. The development of our therapeutic relationship was discovered as the process of ‘suffering transaction’: the interaction of lived experience of suffering between my clients and myself. Two clients took part in this study in which eight to ten sessions of counselling or psychotherapy were conducted and transcribed as the research data. The data also included my lived experience, which was made explicit in this field work through records of six sessions of therapeutic supervision and my self-reflective therapeutic diary and research journal. Inspired by Gee’s (2000) work on data presentation, my understanding of client’s stories is represented as poetic form. Reflections from the use of reflexivity explore the inter-correlations of ‘suffering’ between us. The theoretical perspective informing the further analysis of this study is hermeneutic phenomenology and social suffering. The socio-cultural embodiments in language are explored as the hermeneutic horizons of the theme of suffering transaction. Politically, the development of ‘early intervention’ in Taiwan creates as ‘unjust’ context for those encountering medical services, and this shared understanding of the medical bureaucracy influenced the psychotherapeutic encounter. The analysis also explores the influence of Confucian approaches to gender difference and family ethics, and Christian religious beliefs, in relation to the self-identification of my clients in suffering for other. These three horizons indicate that searching for the meaning of suffering is an inter-subjective process that entails taking the responsibility for the ‘Other’ as the symbolic socio-cultural body. The thesis concludes with discussion about the ethics of the therapeutic relationship. I argue that in psychotherapy, both therapist and client are engaged in the Levinasian idea of the primordial responsibility ‘for’ the other. In the context of wider debates about psychotherapy as an ethical practice, I argue that a therapist has the pre-moral position of not only witnessing client’s lived experience of suffering but also being witnessed by the client. This study provides an example in which the context of ‘witness’ is inter-subjectively developed in psychotherapy.

This study examines how Taiwanese senior counsellors with substantial experience of ch’i-related exercise (CRE) perceived the influence of their regular CRE on their counselling practice. I am interested in the perceived influence of CRE on both self-care and professional practice. In this studyn this studyn this study n this study n this study n this study, CRE, CRE, CRE, CRE, CRE refers to any refers to any refers to any refers to any ch'i enhancing exercise that coordinates movement with breathing and inner concentration wherein ch'i is a first order concept used by practitioners and regarded by them as an embodiment of ideas related to human life and human existence and able to be experienced and refined through any ch'i related exercise. CRE is a set of practices and an intrinsic part of local culture in Taiwan which in recent years, has become popular practice in Taiwanese society. There are growing numbers of counselling professionals involved in regular CRE in recent years. Studies examining the effects of CRE indicate the benefits of CRE on practitioners' global health and personal growth. However, no previous study has investigated the influence of the long-term regular use of CRE on counsellors‟ self-care and counselling practice. The narrative research design for this study was developed from a post-structural theoretical perspective located in the domain of social constructivism. The data were co-constructed between the researcher and 12 senior Taiwanese counsellors with substantial CRE experience using a semi-structured in-depth interview approach. Interview data were analysed using the structure-based approach developed by William Labov in the field of socio-linguistics. The study reveals an overall benefit of regular involvement in CRE for practitioners' global wellbeing and personal growth counsellor' self-care. The research findings also reveals the potential of ch’i to be used as a way of expressing health and illness and a way of understanding in therapy and CRE to be lived out in therapy as an embodiment. I argue that collectively the narratives, as a whole, give evidence of an increasing integratin of the ideas and practices of ch’i into counselling practice in contemporary Taiwan. This might even make up a new form of integrated and culturally appropriate practice, what I term "a new way of healing." These are therapeutic practices which value the potential of CRE for counsellor's self-care and personal growth; recognize the integral whole of the human person; promote conscious use of the knowledge and experience of ch’i and CRE in therapy as an important aspect of the therapeutic use of self. Implications for practice such as the potential of CRE to be introduced into counsellor training programmes for counsellors' preparation or ongoing education are provided. Recommendations for future research such as the development of a new healing modality based on the research findings are offered.

This inquiry examines the lived experience of a believing Christian seeking authentic space on a secular academic course. It has come about as a result of an experience of both angst and transformation leading to the focus of this inquiry which is looking to answer the question of: 'How does a committed Christian with a belief in foundational truth, authentically relate and integrate their faith and new found knowledge in counselling practice and research on a secular training course'? Research literature acknowledges a growing interest and demand for further debate and research in the domain of integration of faith and psychotherapy and practice, where evidence points to there being a gap in training. Integration is acknowledged as problematic but specific challenges are noted as not being so well researched. The study is written in the form of a paradigmatic case study where the researcher is also the researched. It embraces a pluralistic methodology incorporating aspects of personal narrative, interpretive phenomenological analysis and tacit understanding as advocated by Polanyi. This inquiry explores both the problem encountered and the solution found. The problem was epistemological, that of a personal belief in foundational truth, the central tenet of the Christian faith and the challenge of co-habiting a secular relativist space. The purpose and goal of this inquiry is to both show and tell the process of integration, which allowed authentic space to emerge both personally and theoretically. An exploration of a personal epiphany of 'heart and mind' integration is pivotal in this inquiry. The key finding which made integration possible was the discovery of and engagement with both Michael Polanyi and C.S. Lewis and their progressive theories of knowledge: theories which embrace both fundamental Christian belief and the fundamental values and theories taught in the dialogue of both person-centred and psychodynamic approaches. This study and reflexive analysis has created the basis of a body of work, which can be used as a means of support for Christian trainees who encounter similar challenges in academic spaces and in practice in this postmodern age. It can also be of benefit to trainers and course designers and counselling practitioners as they engage and dialogue with this re emerging phenomena. Finally this inquiry can be the catalyst for further research and development in order to begin to bridge the epistemological gap encountered in training.

The devastating impact and spread of HIV/AIDS is well recognized throughout the world. HIV/AIDS counselling is one element of Voluntary Testing and Counselling (VCT), a process designed to encourage testing, provide support, care and prevention knowledge. Quality assurance,ongoing training and counsellor support are vital components for VCT to succeed. The implementation of mentorship for HIV/AIDS counsellors is recommended as an appropriate way of addressing current counselling concerns and providing professional and psychsocial support structures to produce benefits for the quality of VCT in the long term. This study aimed at contributing to the limited field of research on the topic of mentorship by conducting an in-depth examination of mentorship in general and in an HIV/AIDS context specifically. A qualitative, interpretative method, using both in-depth interviews and focus groups, was used to address three specific research questions relating to mentorship views of HIV/AIDS counsellors and mentors in KwaZulu-Natal. A grounded theory analytic technique revealed that mentorship provides multiple functions such as guidance and support to counsellors, ongoing training and monitoring counsellor performance, which inevitably contributes to more motivated counsellors and improved quality of work. This study hopes to give greater insight into mentorship, specifically from the perspective of VCT counsellors and mentors, to those key role players and policy makers that are involved in the development of programmes for HIV/AIDS counsellors. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.