Increasing attention has been focused on adolescent help-seeking in relation to services aimed at promoting mental health and wellbeing. Much research reinforces the ubiquity of concerns about negative stigmatisation by peers as a barrier to young people accessing services. This paper draws on interviews conducted with young people, who completed a course of counselling in school, to investigate how they managed and negotiated this. Drawing on positioning theory from discourse analysis, young people's accounts are analysed with reference to the variety of positions they articulated and adopted. This demonstrates how they elaborated and reinforced virtuous problem-solver positions within broader discourses of individualisation and normalisation, and resisted positioning within a stigmatised mental illness discourse. Although focused on a small sample, the analysis offers potential insights into the ways other people may negotiate stigma concerns to access mental health resources, while also demonstrating the utility of positioning theory for understanding stigma and normalisation.

Background: Adolescent reluctance to engage in help‐seeking for psychological and emotional problems is well documented. Despite a significant expansion in counselling provision in UK secondary schools, young people's experience of accessing counselling remains under‐researched. Aim: The present study aimed to elucidate the key features and stages of the help‐seeking process as defined by young people accessing school counselling. Method: Semi‐structured interviews were conducted with young people who had successfully completed a course of counselling at school. Thematic narrative analysis focusing on help‐seeking was then applied to the interview transcripts. Results: The analysis proposes a multi‐staged socially‐mediated process of disclosure and engagement, from initial acknowledgement of a problem through to full disclosure to the counsellor. Discussion: Analysis of young people's narratives highlights: the complex process of negotiation and evaluation which they undertake to engage fully in school counselling; the careful management of stigmatisation concerns both through practical access arrangements and the language in which school counselling is framed; the significant balanced position of the counsellor as both integrated and separate within the school community; and the key role of facilitators in enabling young people to access counselling, both practically and psychologically.

An evaluation of a Scottish secondary school based counselling service for students aged 11 to 18 is presented. Improvement in student emotional well-being was measured using the Young Persons Clinical Outcomes for Routine Evaluation (YP CORE) questionnaire and participant questionnaires which were developed for the study. Significant improvements were found, following counselling, for functioning, problems and well-being, with all three showing a large effect size. The counselling service was rated as helpful by the majority of the participating students, referrers and guidance staff. These findings are analysed with reference to the unique structure of this school counselling service with its governance framework integrated into the local child and adolescent mental health (CAMH) service.

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This thesis is concerned with an exploration of counsellors' and clients' lived experiences of Buddhist Counselling, an indigenous Buddhist-based counselling approach in Thailand. Over the past decade, Buddhist Counselling has received a growing interest from Thai counselling trainees and practitioners, and it has also expanded to serve Thai people in various settings.Research on Buddhist Counselling is very limited and most of the existing studies in the field have focused on measuring the effectiveness of the approach. While these studies have consistently indicated the positive effects of Buddhist Counselling on psychological improvement across several population groups, the significant questions of how Buddhist Counselling brings about such outcome and how it is experienced are still largely unanswered. Moreover, existing research is concentrated much more on clients' views than counsellors' views, although counsellors' views of their counselling practice can also serve as a knowledge base of the field. This thesis thus sets out to contribute to rectifying this omission by exploring Buddhist Counselling from the perspectives of both counsellors and clients.The thesis is based on two qualitative studies. The first study addressed Buddhist Counselling from the perspective of five counsellors through a focus group and semistructured interviews. The second study explored Buddhist Counselling from the perspective of three clients, using two semi-structured interviews with each of them. All data received were analysed using interpretative phenomenological analysis (IPA).The study reveals counsellors' and clients' overall positive experience of engaging in Buddhist Counselling. Central to the accounts of the counsellors are the following perceptions: that their practice of Buddhist Counselling is culturally congruent with the existing values and beliefs of both themselves and their clients; that their personal and professional congruence is key to their therapeutic efficacy; and that they enhance such congruence through their application of Buddhist ideas and practices in their daily lives. Key to the clients' accounts is their emphasis on the significant roles of the counsellors' Buddhist ideas and personal qualities, and of their religious practices in facilitating healing and change. Key shared findings from both studies reveal that the participants' accounts of their cultural background and their experiences of Buddhist Counselling are intertwined. Adopting hermeneutics to address this intertwinement, I reveal the cultural and moral dimensions underlying the practice of Buddhist Counselling. Based on such revelation, I suggest that Buddhist Counselling in particular, as well as psychotherapy in general, should be better understood as a historically situated, culturally bound, and morally constituted activity of people who are concerned with improving the quality of their lives and their community, rather than the transcultural and merely relational work of morally-neutral practitioners.