Finally, an awareness of the broader context of contested meaning and terminology – of a possible ongoing power struggle between secular and sacred “power knowledges” and of one’s positioning of self within this struggle through the verbal communication of research and practice – may be useful. We may believe ourselves to master language but, without critical reflection on signifiers and the socio-cultural matrix from which they emerge (White & Epston, 1990), language could rather be said to master us (Løvlie, 1992). And perhaps it does anyway with Derrida maintaining that we are “… written only as we write” (Cooper, 1989:494).