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Part One and Part Two of this article present the Australian and New Zealand Society of Jungian Analysts' 2006 model of training. The authors describe the process and thinking behind ANZSJA's recent revision of training. The influences on the development of analytical psychology and analytic training in ANZSJA are traced in the first paper. The training review undertaken indicated the desire for ANZSJA to continue to train Jungian analysts by exploring new ways of conceptualizing training. The images, metaphors and thinking, which underlie this innovative training model, are explored. The challenge involved in providing and developing training across a large geographic region with widely distributed and slender resources was embraced. ANZSJA have acknowledged the traditional practices of Australian and New Zealand indigenous peoples. The motif of journey and movement is at the core of the ANZJSA model. The ANZJSA training is not held or contained in a building or buildings but rather held at ‘meeting sites’ across the landscape of these two countries. Accountability and transparency are central to this training model. In Part Two of the article the structure and documentation developed for this model are contextualized, outlined and linked to the ethos underpinning the current thrust of analytical training in Australia and New Zealand. The focus is the practical mechanisms and processes, which we have evolved to deliver our new training model. The process of engaging analysts in the new model is discussed. [ABSTRACT FROM AUTHOR]

The article reports on the Australian and New Zealand Society of Jungian Analysts'(ANZSJA) 2006 model of training. It describes the procedure and philosophy behind ANZSJA's latest amendment of training. It infers that the influences on the advances of analytical psychology and analytic training in ANZSJA to continue to train Jungian analysts by exploring new ways of conceptualizing training.

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ABSTRACT This article describes the history, philosophy, and development of Ngā Ao e Rua, an organisation of indigenous and non-indigenous therapists, psychotherapists, counsellors, and health care providers working in Aotearoa New Zealand. The article, co-authored and edited by members of Ngā Ao e Rua, traces its beginnings and its development over the past ten years. The article discusses the development of a bicultural process reflected in an organisational structure whereby members meet separately as Māori and as Pākehā and Tau Iwi (non-Māori), and then together, and the personal and political learning that has derived from this. The article complements one published in this journal two years ago about Waka Oranga, the rōpu or organisation of Māori psychotherapists and psychotherapy practitioners (Hall, Morice, & Wilson, 2012). Copyright © 2014 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]