How to integrate the good lives model into treatment programs for sexual offending : an introduction and overview

The good lives model (GLM) represents a new theoretical framework informing sex offender treatment programs; however, substantial variation has been observed in terms of how GLM-related ideas and practices have been applied. Integrated appropriately, the GLM offers potential for improving outcomes of programs following a cognitive-behavioral therapy (CBT) approach and operating according to a narrow operationalization of risk, need, responsivity (RNR) principles. Conversely, misguided or otherwise poor integration could increase the very risk practitioners work to prevent and manage. The purpose of this article is to provide an introduction and overview on how to integrate the GLM into treatment using CBT and RNR. The authors describe clinical implications of the GLM as they relate to program aims and orientation, assessment and intervention planning, content, and delivery

Share corporate social responsibility best practice and forgo competitive advantage

Cross-sector partnerships are capable of achieving solutions to large scale societal problems, which when successful, are well-publicized. Partnering organizations not only reap reputational acclaim but garner valuable organizational benefits. Membership within successful partnerships would undoubtedly be considered a competitive advantage, yet several of these successful relationships have chosen to forgo this valuable position. Instead of retaining intellectual property, partnering organizations are sharing successful processes and practices with peers and competitors. This research examined three examples of best practice cross-sector partnerships to identify relationship success factors, how they involved other organizations and why they shared successful social responsibility initiatives with others.

(Re)viewing the landscape inside and outside the box : providing effective support for early childhood student teachers

This paper presents key findings from a study that investigated how early childhood student teachers perceived the support, guidance and mentoring facilities that were available to them and aspects of their courses. The study was conducted by lecturers who were delivering the three year Bachelor of Teaching (ECE) degree to a multicultural student cohort in a New Zealand polytechnic. A multi-method approach was taken and involved practitioner action research, questionnaires and interviews with students. The findings showed that whilst first year students found large group guidance useful, second and third year students preferred small group and individual support. Being able to email lecturers, particularly during practicum placements, was important for students. During practicum placements Associate Teachers who were culturally competent communicators and fully informed about students’ coursework were important for student success. Practicums where students experienced open communication were included as part of the teaching team and felt well-informed about the philosophy and practices of the centre were found to increase their confidence and competence. However, students expressed concern that in some placements, they felt under informed or isolated. Hence, this paper argues that lecturers and Associate Teachers should be proactive about initiating communication with students and optimize opportunities for individual mentoring through questions and guided reflection.

Wurdi Youang : re-thinking myths about landscape and Indigenous science

Despite recent political attempts to re-write the terra nullius myth for Australia, additional Indigenous sub-myth layers about landscape stewardship and cultural knowledge have been substantially overlooked. Pre-contact Indigenous scientific knowledge, landscape architecture strategies, and land stewardship histories and practices have received little legitimate credibility or academic discourse in this rewriting. One sub-myth is that Indigenous Australians have no astronomical scientific expertise and knowledge and that there is no physical evidence of this expertise. Thus, Indigenous Australians possess no ability to translate Dreaming story to astrological configuration, nor explore astronomy. Such is increasingly becoming a myth as it belies a suite of landscape architectural installations and cosmological narratives now being documented and researched. This paper addresses this myth by bringing forth a review of Indigenous cosmological knowledge for south-eastern Australia, with a substantive discussion about archaeo-astronomical evidence. The paper explains the cultural importance of the Wurdi Youang landscape installation for the Wathaurong community, and its role in Australian landscape architectural histories and practice.