In 1970, the Federal Government made preliminary moves to establish a broadcasting service in the Northern Territory for Indigenous Australians. However, Aboriginal people would not be invited to run this service themselves, nor would it be used to 'maintain' Aboriginal cultural traditions. Rather, these new facilities would deliver programs that 'informed' Aboriginals about 'plans for their future advancement'. By 1985, the position had changed dramatically. The government was now funding 'Aboriginal-controlled' media organisations throughout the country 'to restore and rebuild' Aboriginal 'cultural identity'. It was also underwriting the launch of an Aboriginal-owned commercial satellite service covering a third of the Australian continent. In this thesis, I have attempted to understand the policies that led to this remarkable change in government thinking. In undertaking this work, I have not attempted to construct a 'resistant' Aboriginal 'voice', positioned against 'the media establishment' and the state to explain these transformations in Aboriginal policy. Although such a voice routinely appears in the literature on Aboriginal broadcasting, I argue that such an approach simply replicates the rhetoric surrounding the state's own policies of 'Aboriginal self-determination' and, more problematically, masks the complex operations of government itself. It also assumes the pre-discursive existence of a particular kind of Aboriginal agency, without considering the specific conditions that gave rise to it. In this study, I have sought to demonstrate how this agency was largely constituted through the policies of Aboriginal self-determination. I argue that under these policies, the state would no longer act on Aboriginals as it had in the past. Rather, Aboriginals would be invited to act on themselves in managing programs proffered by the state. Through these means, the Aboriginal 'self' became an indispensable element in the operations of the government. However, since the Aboriginal self would be expected to carry out the work of the state, it also became the object of intense governmental scrutiny. Here, I show how a multiplicity of governmental technologies emerged throughout the 1970's that served to regulate, channel and enhance Aboriginal subjectivity in accordance with a number of governmental ends. In undertaking this task, I have focused primarily on the development of the 'incorporated Aboriginal association'. I will argue that such bodies not only allowed Aboriginal people a degree of 'self-management', but also provided the state with an institutional framework through which it could constitute both a competent and verifiable Aboriginal agency. The Central Australian Aboriginal Media Association, CAAMA, was one of numerous bodies established under these governmental technologies. The development of this complex organisation will serve as the main case study in this thesis. In taking this analytical approach, I have adopted one of Michel Foucault's primary objectives which is to examine the ways in which the human subject is constituted through relations of power, and attempted to respond to the following set of queries Foucault poses: How was the subject established, at different moments and in different institutional contexts, as a possible, desirable, or even indispensable object of knowledge? How were the experiences that one may have of oneself and the knowledge that one forms of oneself organised according to certain schemes? How were these schemes defined, valorised, recommended, imposed? (Foucault, Subjectivity and Truth, 2000:87)

Thesis (M.A.(Hons.))--Griffith University, 2003. / Title from title page of document; viewed 1/5/2007. "October 2003" Includes bibliographical references (p. 79-83).

Thesis (Ed. D.)--UCLA, 2008. / Vita. Includes bibliographical references (leaves 209-220).

Thesis (Ph.D.)--University of Waikato, 2009. / Title from PDF cover (viewed December 16, 2009). Includes bibliographical references (p. 291-314)

Thesis (M.A.)--Lancaster Bible College, 2004. / Abstract. Includes bibliographical references (leaves 53-56).

Thesis (M.A.)--Lancaster Bible College, 2004. / Abstract. Includes bibliographical references (leaves 53-56).

Typescript. Includes vita and abstract. Includes bibliographical references (leaves 92-103). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.

Thesis (M.A.)--Lancaster Bible College, 2004. / Abstract. Includes bibliographical references (leaves 53-56).

The current study examined the psychotherapy experiences of Pacific Islander and Asian American students at a large intermountain university on the continental United States. We used archival data collected over a 17-year span to investigate the psychotherapy utilization, presenting concerns, reported distress levels and psychotherapy outcomes of Pacific Islander students compared to Asian American students. In an effort to address the current and problematic practice of combining Asian Americans and Pacific Islanders into a homogeneous category, subgroup outcomes of Pacific Islander students were compared to Asian American students to highlight any significant differences and similarities. Results indicated significant differences between Pacific Islander and Asian American students in terms of amount of psychotherapy sessions attended and length of treatment in days. Asian American students were more likely to remain in therapy during the first 100 days and eight sessions. We found significant differences between both groups on several items assessed in the Presenting Problem Checklist and the Family Concerns Survey. Pacific Islander students reported significantly more traumatic experiences occurring in their family. We also found significant differences in the presenting concerns of both populations. Additionally, on the OQ-45, Pacific Islander students answered questions regarding risk factors significantly different from Asian American students. Clinicians are encouraged to understand the values and nuances of collectivist groups including Pacific Island and Asian cultures. It is recommended that clinicians and counseling centers reach out to Pacific Islander students on their campuses to inform them about mental health services. Counseling centers are encouraged to gather information on the reasons for therapy termination.

Gangs continue to extend a strong influence around the United States, impacting most urban areas and spreading into suburban and rural communities. With approximately one million members actively involved, gangs account for up to 80% of crimes in some communities. Amidst crime and antisocial activities associated with gangs, gangs continue to be a strong allure for youth. Much research has investigated reasons for youth joining gangs; however, there is a lack of research exploring the kinds of experiences youths receive while living the gang life. According to Utah statistics, Pacific Islander youth are at high risk of joining a gang: A disproportionately high percentage of Utah gang members are of Pacific Islander decent. Pacific Islanders make up less than 1% of Utah's population while composing 13% of Utah's gang population and 1.6% of Utah's state prison population. Minimal research has been conducted to understand the kinds of experiences Pacific Islander youths experience while with the gang. This information is critical to informing effective prevention and intervention efforts. Addressing this need, this retrospective qualitative study focused on four males, Utah Pacific Islander former gang members who experienced gang life while in their youth. During one-on-one interviews with the primary investigator, each individual described his personal gang experiences, providing four detailed stories/descriptions of everyday lived experiences. Each interview portrayed themes of feeling respected, having access to things desired, feeling a family bond, and having the presence of significant others in their lives. Based on information shared in these four interviews, the discussion section summarizes implications for intervention and practice, providing insights to better understand underlying needs of Pacific Islander youth and reasons for entry into, continued activity in, and eventual exit from gang life.