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This paper unfolds two themes which will become evident. First, it will be shown that ANZSJA acknowledges and respectively draws upon the traditional wisdom and practices of Australia and New Zealand indigenous peoples, those who know our two lands intimately. We borrow from these traditions the motif of journey and movement, which is reflected in many ways in the ANZSJA training model. ANZSJA training is not held or contained in a building or buildings, but rather held at ‘meeting sites’ across the landscape of the two countries.
The second theme that will emerge is the idea of ‘encounter with otherness’, which is perhaps the very essence of the ANZSJA training ethos. In terms of post-Jungian perspectives, this echoes Renos Papadopoulos’ (1992, p. 421) observation that Jung's own life and work can be seen as a ‘progression of reformulations of the problematic of the other’. The ANZSJA training curriculum specifically seeks to engage with this theme of ‘otherness’, with its destructive, unsettling and potentially splitting qualities, as well as with the dynamics of containment and repair associated with it. As Australian and New Zealand training analysts, we find ourselves about as far away from Jung's own physical and psychological landscape as it is possible to be on our planet and we also find ourselves at the confluence of a number of widely varying Jungian and post-Jungian traditions. These and other factors, which are discussed in this