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This article describes the experiences of teaching undergraduate psychology students in an Australian context. The degree course the students take has no community or critical units, but it is one of very few in Australia that has a compulsory standalone unit in qualitative methods. While qualitative methods are by no means necessarily inherently critical or community focused, it has presented an opportunity to the teachers of the unit (the authors of this paper). The authors of this paper, who employ community critical methodologies in their research, aim to design teaching which is also grounded in such theory, wherever possible and despite significant limitations. Such teaching is informed by: challenging taken for granted assumptions; deconstruction and problem posing; making things uncomfortable; and relating differently. The paper describes a design of teaching where all the students undertake research projects exploring the research question: "what does psychology offer community?" Following a description of the methodologies and teaching practices, the authors reflect subjectively on their experiences working with the students, on opportunities which arose and on structural boundaries which appear to make community critical methodologies in university teaching very difficult. [ABSTRACT FROM AUTHOR]

Introduction: The disparity in mental health outcomes compared with non‐Indigenous Australians means that there is an urgent need to develop an evidence base around how services can better support Aboriginal and Torres Strait Islander communities. A critical first step is to embed cultural safety into research methodologies. Objective: Here, we aim to establish the foundation of a research project through co‐designing a qualitative interview with Aboriginal and Torres Strait Islander consumers and community members about experiences of cultural safety with mainstream mental health services. Design: Voices of Aboriginal and Torres Strait Islander peoples must be empowered across all stages of research. An Aboriginal‐led research team conducted focus groups to understand clear, sensitive, and culturally appropriate ways of asking about experiences in mental health care, to co‐design an interview on this topic. Participants were Aboriginal and Torres Strait Islander consumers of mental health services, carers, mental health workers, Elders and Cultural Healers, living in Metropolitan and Regional Western Australia. Findings: Results suggest that Indigenous governance, together with investing in ongoing, and meaningful cultural awareness and cultural safety training (cultural awareness being a first step towards safety) for non‐Indigenous researchers, together with taking the time to build respectful partnerships with communities through ongoing consultation, were appropriate and comprehensive methods of co‐designing an interview. Discussion: The process of working with Aboriginal and Torres Strait Islander peoples in research is as important as the outcome. Aboriginal and Torres Strait Islander leadership, self‐determination, and relationship building with communities are essential. Conclusion: Empowering co‐design methodologies are flexible, iterative, and ensure that the experiences and views of participants are valued, leading to more meaningful results. [ABSTRACT FROM AUTHOR]

This paper addresses a very salient feature of rural life and landscapes in Australia, natural disasters, and offers a psychological perspective on individual and community perceptions, responses, preparedness and planning. The convergent perspective offered reflects research and practice findings and insights from social and environmental psychology, as well as clinical, health and community psychology. The objective is to briefly characterise how these psychological approaches frame the psychological and social reality of these threats and events, and to canvas what insights and evidence-based best practice psychology have to offer allied professionals and paraprofessionals, and rural communities, as they experience and come to terms with the vagaries and extremes of the Australian environment. [ABSTRACT FROM AUTHOR]

Although the formal history of community psychology in both Australia and Aotearoa/New Zealand has clear links with its history elsewhere, particularly in the United States, the subdiscipline has developed localised foci and forms of practice reflecting the cultural, political and historical underpinnings of these two countries. The climates within which community psychology emerged in the 1970s were distinctly local, resonating with debates around decolonisation and political realignment within the Asia Pacific region. The purpose of the present paper is to explore the separate developments of community psychology in Australia and New Zealand, and identify some shared concerns and achievements. At the core of community psychology in both countries are the emphasis on contextualised understandings of human behaviour and the primacy of social justice. In the future it seems likely that community psychology will develop close links with other emerging social science disciplines that espouse similar values and world views, and that community psychologists will consolidate networks with colleagues in Africa and the Asia Pacific, enabling a wider exchange of ideas and an expansion in the shared understandings of what characterises community psychology in the southern hemisphere. [ABSTRACT FROM AUTHOR]

Our collective account considers the ways community critical methodologies can inform academic endeavors. Methodology is understood to be the theorizing of methods that produce and legitimate knowledge claims. For us, community critical approaches incorporate poststructural and other forms of critical theory in the questioning of taken for granted assumptions. This forms a valuable foundation for community praxis as it focuses not just on social issues outside, but on an examination within; on the institution of psychology itself. We find "examining within" a vital process for our research, teaching, and community engagement. Above all it is important to ask whose interests are served by the construction and presentation of knowledge in particular ways. We present three pieces of practice which engaged with critical methodologies. The first examines collaborative research methodologies developed with young people in rural Australia who are primary carers for a family member. The second examines tensions involved in trying to employ critical methodologies in multi‐stakeholder work between community organizations, communities, and researchers. The third examines opportunities and barriers when employing critical methodologies in learning and teaching with undergraduate students. We reflect upon the intersecting threads of commonality and difference between them and consider the implications for practice. Highlights: Our collective account considers how community critical methodologies informs academic endeavors.We present three pieces of practice which engaged with critical methodologies.We reflect upon the intersecting threads between them and consider the implications for practice. [ABSTRACT FROM AUTHOR]

Australians of European descent reconstruct Australian history to silence the mistreatment of Indigenous Australians and to favour the coloniser perspective. Literature suggests that although this reconstructed history is typically accepted uncritically, in recent times, young people may have become more critical of this historical account. Exploring young people's conceptualisations of Australian history may provide insight into emerging perspectives of Australian history, and ultimately young people's understanding of Australian identity. A qualitative research design with a social constructionist approach was adopted. Twelve young people aged 18 to 25 who self‐identified as having an interest in Australian history were recruited and participated in a semistructured interview. Interview transcripts were analysed thematically. Three major themes emerged: "learning and 'relearning' Australian history," "making sense of what is happening," and "who is an Australian?" Viewed through a Freirean lens, some young Australians of European descent appear to be undergoing a conceptual shift from holding perspectives associated with the oppressor to adopting a more critical stance of Australian history. Despite this, understandings of oppression were at times paradoxical. Further research is required to understand the phenomena of this proposed shift and to facilitate and encourage this process of siding with the oppressed. [ABSTRACT FROM AUTHOR]

Policy development and implementation should be fundamental for community psychologists in their endeavors to create social change. Policy necessarily is engaged at broad social and political levels, but it is mediated through communities and individuals, and thus appealing for our discipline. We argue that there are increasing opportunities for social input in liberal democracies with the growing awareness of the need to consider social factors in policy. Public participation is one aspect of policy development, but it can be problematic and can disempowered communities, especially disadvantaged communities. Using the framework of the ‘third position’, a case study of attempts to ameliorate institutional oppression of Australian Aboriginal people through policy change is described. Structural reform to community engagement is described in terms of empowerment and capacity building. Power relationships are deconstructed to allow understandings of the dynamics of policy change, and the broader implications for community psychological praxis are discussed. [ABSTRACT FROM AUTHOR]

Community psychology in Australia and Aotearoa/New Zealand reflect interesting parallels and convergences. While both have a strong educational basis influenced by North American publications, they have developed foci and forms of practice reflecting the cultural, political, and historic underpinnings of these two countries. In New Zealand, community psychology developed from academic researchers and teachers moulding and adapting approaches to suit the needs of their local communities. In Australia, two processes of practitioners establishing a professional home and academics developing a field of education have come together to form the basis of the field. At the core of community psychology in both countries is the place of social justice—with a strong emphasis on the position and plight of the Indigenous peoples. © 2008 Wiley Periodicals, Inc. [ABSTRACT FROM AUTHOR]

Social change is a phenomenon experienced in all societies, whether from gradual passages and time and interaction with other groups, or through the more immediate impacts such as war, invasion, or physical catastrophe. How societies manage change indicates much about their abilities to survive and the type of social cohesion that will be evidenced. In this article, the authors investigate the use of common symbols and shared history as ways of either maintaining social identity and moving with change, or using them in negative ways to resist change. The case study of immigration to Australia is used to demonstrate that members of the community are able to identify a series of salient identity markers—whether they wish to accept all of them or not—as the types of knowledge that all members share. Many of the markers reflect decades of passed history, but are seen as foundational to Australia today. Although they are core to identity, they are the types of symbols that are grasped as a lifestyle under threat by those who are newcomers. Often the markers are there as more unconscious constructions, to be evoked at times of high emotion to indicate what must be “saved” for current ideas to survive. The authors discuss the meanings of these markers as ways in which the identity of members of the community has been established. But these are seen as reminders, or glorifications, of the past, and how such markers are able to be captured and (mis)used by narrow populist and extremist interest groups. The challenge of managing change is how to build forward, maintaining those markers of real social value, and incorporating the new ones that are brought by newcomers, and those that are developed together. © 2002 Wiley Periodicals, Inc. [ABSTRACT FROM AUTHOR]

Within the literature, theories and analyses of social involvement or participation have focussed primarily on the political and formal role of participation within the community or neighborhood. This study illustrates, through qualitative inquiry, that within small rural communities, individuals find it difficult to separate formal and informal participation, when both have an equally important role to play in community life. Fifty-five structured interviews were conducted with women across six rural shires in the southwest region of Western Australia. Qualitative analysis revealed that approximately 50% of women, when asked about their involvement in their community, referred initially to their informal participation within the community, rather than their participation in formal community groups or associations. These results are discussed in relation to life in small rural towns. © 2002 Wiley Periodicals, Inc. [ABSTRACT FROM AUTHOR]

Sarason (2000) argued that we are often surprised by events because of the failure to appreciate ongoing change around us. He called for the need for community psychology to develop “barometers of change,” or ways of recognizing change and its likely impact. Extreme examples of this are the events of September 11th, 2001, and subsequent reactions. This highlighted the need for a nation to be aware of its impacts on other nations and peoples, and also be conscious of the perceptions of foreigners. On a less dramatic and painful level, we would argue that a scientific discipline needs the reflections of outsiders to maintain its sense of purposeful development. © 2002 Wiley Periodicals, Inc. [ABSTRACT FROM AUTHOR]

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The work described in this article came about as a result of the author's doctoral studies. What began as a program of action research developed into concrete social action dealing with issues of social justice and reconciliation between Indigenous and non-Indigenous groups in a town in Australia's Southwest. The strong collaborative partnerships that developed during the research process led to employment on a project concerned with promoting the recognition of a massacre of local Indigenous people in the early days of European invasion. While a community psychologist was not necessarily the obvious person for the job, the article demonstrates how key principles of community psychology guided the project, and were in fact vital for its success. [ABSTRACT FROM PUBLISHER]