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Open Dialogue is an approach to working with people and their families experiencing psychosocial distress. Interest in Open Dialogue in Australia has been growing recently, raising questions about its adaption and implementation to local contexts. This article is an attempt to answer some of the frequently asked questions we have encountered in training and discussions about Open Dialogue. We attempt to provide responses to questions of how Open Dialogue is different to what is done already, how it fits with current approaches, how you know if you are doing it, whether it is passive or just about doing reflections, issues about including the social network, and concerns about the evidence base. This article aims to present a variety of viewpoints in relation to these questions and to hopefully further discussions on how Open Dialogue can be implemented and adapted to Australian health care and social care contexts.

The philosophy of Martin Buber, the author of the seminal text I and Thou, offers profound insights into the dialogical approach to family therapy and research, in particular the understanding of the moment-to-moment relational encounters between therapist and client, or researcher and participant. This paper provides an introduction to Buber's dialogical philosophy of relation as based on his extensive writing. It opens Buber's scholarship beyond the ideas of the I-It and I-Thou relationships, to explore a relational process involving an ongoing movement between I-It and I-Thou. The author's conceptualisation suggests that Buber's poetic terms reveal different layers of this dialogical process that may lead to intersubjective moments, those which offer dialogical knowing and the possibility of transformation. The author proposes that such an understanding may increase the therapist's and researcher's awareness, sensitivity and attunement to this dialogical process and to moments of dialogical knowing.

This paper focuses on the clinical practice of open dialogues in Finland and articulates some challenges and resonances for clinicians of this way of working. It is a collaborative paper based on a series of reflecting conversations in a North–South dialogue between four Finnish family therapists and an Australian family therapist. The paper begins with an overview of the context of open dialogues in Finland. It then introduces each individual Finnish therapist, followed by dyadic reflecting conversations about the work, before moving to a joint North–South dialogue where all voices join together in responding to each other's contributions. The clinical practice of open dialogues is revealed as ways of thinking, doing and being in relation to self, client, family, networks, and colleagues. Mutual understanding between all involved in the work emerges as a core theme. The paper offers the clinical wisdom of the Finnish therapists to those interested in adapting this way of working to the Australian and New Zealand context.

Much of the literature on mothering a child with a disability focuses on grief in the context of diagnosis, with a paucity of longitudinal studies focusing on ongoing grief as the child moves through the life stages. This qualitative study explores the existence of recurrent grief within the lived experience of six women, in mothering their children with intellectual disability through to young adulthood. Informed by the differing theories of grief and disability, the study considers mothers' perception of the experience of recurrent grief as influenced by personal and societal factors, with a focus on its triggers, its manifestation and its amelioration. The findings have relevance to social work practice, policy and research in revealing the necessity for ongoing support and advocacy for mothers of children and young adults with intellectual disabilities.

In the family therapy literature there is increasing interest in the dialogical approach, particularly as it becomes well-grounded in psychotherapy research. One embodiment is ‘open dialogues’, which has developed over a 30-year period in Western Lapland, Finland. This paper outlines my experience of visiting Keropudas Hospital in Tornio, Finland, the birthplace of open dialogues. It explores the seven theoretical principles of open dialogues, associated elements of clinical practice, and the therapist use of self. The author utilises these aspects to reflect on dialogical moments through words and images based on three conceptual themes, which illustrate the relevance of open dialogues for family therapy practitioners and their contexts.

The primary aim of the three Milan principles of hypothesising, circularity and neutrality was to proffer an effective methodology for interviewing families, with a secondary aim of casting off the stereotypical personal therapist qualities such as intuition, charisma and concern. The progression of the principles from the original Milan model through to contemporary approaches is intriguing. The following article consists of two sections. First it tracks the progression of the three principles through the Milan, post-Milan and postmodern approaches to family therapy. Given their recursive nature, they are revealed as responsive to developments in theory and practice, as well as the influence of the wider societal context. The second section of the article explores hypothesising, circularity and neutrality in the contemporary approach of dialogical family therapy. The relevance of the three principles to the therapeutic process, the therapeutic role and the therapeutic relationship is considered. Such an exploration does not seek definitive answers or ‘truths’, but seeks to conceptualise a vague ‘knowing’ that there is continual learning and growth in grappling with the tensions in this field, in remaining ever curious, in asking the questions …

The subject of this essay is Jawaharlal Nehru, one of the last great Victorians in the British Empire. Born in 1889, he died just over forty years ago, in May 1964, having been his country's first ...

On Pietermaritzburg station in 1893, a young Indian lawyer, newly arrived in South Africa, was ejected from a train to Pretoria for insisting on his right to travel first class. It was to the cold night hours spent in the waiting-room that Gandhi himself traced the genesis of his great resolve - to fight injustice by non-violent means. Crucial as this episode was, it was but one of the manifold influences which shaped the Gandhi-to-be during his sojourn in South Africa. This title arose from a conference held a century later, in 1993, at the University of Natal, Pietermaritzburg, to reaffirm the South African Gandhi. It traces some of the influences which effected his transformation from an unsuccessful and insecure young man to a mature political and spiritual leader ready to carve his niche in history after his return to India in 1914. The Mahatma's moral vision, of a way to resolve conflict and right injustice without resorting to violence, remains relevant to post-apartheid South Africa and to the world. It also remains a difficult vision to grasp; but a better understanding of his vital formative years will perhaps help to make it more accessible.

Centenary celebrations of the birth of any prominent man attract assessments of his character, career and influence. Nothing could be more understandable, particularly in the case of M. K. Gandhi, who was by common consent one of the greatest leaders Asia has produced in an era of colonial nationalisms and decolonization, who in his own life time was called a saint and a machiavellian politician, and who has become in independent India both a national myth and an embarrassment. Accounts of the importance of Gandhi in modern India tend to fall into two main categories. There are those who dismiss him, often regretfully, as an idealist whose Utopian plans for a democracy of village commonwealths and a non-violent society have collapsed in the face of economic and political necessity and the machinations of unscrupulous politicians. In the words of Jayaprakash Narayan, ‘If you consider the political ideologies attaining in India today, you would find that somehow one who is called the Father of the Nation is completely missing from all of them’. Such pessimism assesses Gandhi as if he had been solely a dispenser of blue-prints for a brave new world, and fails to see him as a dynamic leader whose greatest influence flowed from the type of movement he led and the techniques he used, rather than from the peculiarly personal ideals he held. On the other hand, there are those who hail him as the Father of India and try to draw direct causal connexions between his ideals and many of the major changes which have occurred in India since 1947, particularly the official abolition of Untouchability and the institution ofpanchayat raj.But this is the perspective of the biographer. It underrates the complexities of politics and society and their interaction, and turns a blind eye to the innumerable cross currents which make up the main stream of Indian social and political activity.