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Abstract
This article explores how TikTok videos, situated in a postdigital space and means of engagement, visibilise divergent responses to right-wing, populist political governments with anti-liberal, anti-socialist policies, offering video-based provocations for teachers. Even traditionally left-wing havens are shifting to right-wing populism, seemingly exemplified by the Aotearoa Coalition Government, implicating the prevalence of this phenomena. Due to education being an ideological battlefield, teachers are heavily implicated by such shifts, encouraging a visibilising of spaces and strategies for their responses. In this article, Mikhail Bakhtin’s dialogic philosophy, with special attention to his concept of carnivalesque, is brought into conversation with TikTok videos, facilitating a means to conceptualise and analyse this postdigital, divergent underground as a mirthing means of speaking back. These mocking, visual responses to right-wing governments are then signalled as provocations for teachers experiencing a rise of populist policies. This article concludes by suggesting how teachers may utilise TikTok videos to politically speak back in divergent ways to right-wing governments, encouraging creative and diverse engagements in this postdigital platform.
Abstract
Spirituality and religion are considered components of wellness, important factors in counseling, and associated with improved mental health outcomes (Brown et al., 2013; Dixon & Wilcox, 2016; Kyle, 2013; Myers et al., 2007). The 2016 cacrep standards and the aservic Spiritual Competencies also highlight the need for counselors to be equipped to address clients’ spiritual and religious concerns ( aservic, 2009; cacrep, 2015). However, some counselor education programs insufficiently prepare counseling trainees to integrate spirituality and religious practices into sessions with clients (Dailey et al., 2015; Dobmeier & Renier, 2012; Henriksen et al., 2015; Pearce et al., 2019). This article reviews spirituality and religion and their relevancy for counseling and wellness, discusses the 2024 proposed cacrep standards, examines counselor education programs, and provides recommendations for cacrep and counselor education programs to address the deficiencies in counselors’ spiritual training.
Abstract
Mormons, or members of The Church of Jesus Christ of Latter-day Saints (cjclds) have unique religious and cultural practices. Counselors must fulfill a baseline level of cultural competence (knowledge, awareness, skills) and the ability to practice with cultural humility to be effective with this population. Mormon beliefs and teachings can have both positive and negative effects on mental health. This article will review the strengths and cultural norms of Mormon spirituality and explore challenges related to Mormon spirituality, including issues lgbtq+ believers may face. This article will also provide suggestions for how to apply aservic guidelines to working with this demographic.
Abstract
Faith and spirituality are significant cultural factors that support positive mental health and overall wellness but are often overlooked in counseling training and practice. To date, most of the existing research literature regarding faith and spirituality in counseling has been from counselors’ perspectives, with little research from the perspective of counselor educators. In this generic qualitative study, we explored 15 counselor educators’ experiences teaching master’s students to integrate faith and spirituality into clinical work. Through semi-structured interviews, six themes were identified: self-awareness, roles and responsibilities, assessment and case conceptualization, therapeutic relationship, academic programs, and methods and approaches. Implications and recommendations for future research are provided.
Abstract
Spirituality has been found to be a protective factor in times of crisis. The covid-19 pandemic represented a shared crisis experience that led to significant stressors, losses, and radical adjustments both personally and professionally among counselors and counselors-in-training. With research supporting the role of comprehensive spiritual practices and the need for integrating spirituality within counselor education programs, this mixed methods study explored how fifteen students experienced spirituality in counseling course in a cacrep-accredited master’s program as they navigated the uncertainty of the pandemic. Implications for counselor education and recommendations for future research are presented.
Abstract
Motivational Interviewing, a heavily utilized approach to substance use counseling, has characteristics that make it a culturally sustaining approach to supporting Jewish clients with substance use disorders. The authors address challenges and opportunities in counseling Jewish clients, including identity development and difficulties in addressing mental health and substance use concerns. A case example is provided.
Abstract
Counselor education programs (N = 55) at Protestant Christian universities with policies prohibiting same-sex relationships on campus were surveyed to understand the influence of these policies on the program. Response proportions were compared between cacrep-accredited (n = 33) vs. non-cacrep-accredited programs (n = 22). cacrep programs were significantly more likely than non-cacrep programs to actively recruit students in same-sex relationships, less likely to decline or discourage admission to students in same-sex relationships, and experienced less conflict with university administration about following policy. No differences were found between cacrep and non-cacrep-accredited programs regarding affirming or dismissing admitted students in same-sex relationships.
Abstract
The outcomes of research conducted through audiovisual workshops in two public state schools located in urban poverty contexts of the Metropolitan Region of Buenos Aires reveal the manner in which students “appear” as protagonists and narrators of lives that are typically portrayed by others. The authors’ hypothesis is that this methodological approach facilitates the inclusion of students living in impoverished contexts, providing alternative perspectives on contemporary ways of life. In this context, the authors understand inclusion as the possibility of their bodies to “appear” and the creation of an alternative narrative regarding precarious circumstances. Their bodies and narratives are often silenced, and they are usually portrayed as symbols of resilience, danger or sensationalism. Their narratives are useful to discomfort the audience about social inequalities. Within this framework, the authors demonstrate how the audiovisuals by the students offer different avenues for making a presence in the political landscape, distinct from the conventional ways in which individuals experiencing poverty and precarity are conventionally depicted.
Abstract
This article inquires into participatory researchers’ ‘representational’ practices in relation to sharing power with minority participants through collaborative video-making processes. The author argues that there is a limit to attaining such a political and ethical end because a ‘representational’ logic seemingly operates as the theoretical and methodological underpinning for participatory video, which undercuts its ability to represent the voices of collaborators. This article takes into account Shannon Walsh’s (2014) emphasis that “if participatory video is to be a significant method within a project for social change, we must push its limits, and its politics” (p. 140). This article does so by drawing on a ‘non-representational’ approach (Vannini, 2015) and the concept of ‘transgressive voices’ (Jackson & Mazzei, 2009). The author discusses his experience with Deleuze-inspired ‘minor video-making’ as a relational and affective practice in which participants, tangible and intangible research objects and environments, and the researcher himself became relationally entangled to falsify any predetermined essentialized identity and to compose a powerful new body. In the unfolding of transgressive voices in the specific liminal space or moments during the minor video-making, the author ‘intensively and immanently reads’ (Masny & Cole, 2012) the entanglements during storyboarding, rehearsing, shooting, and editing.