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The Wellbeing Stories for 8-11 year olds use imaginary characters to represent different types of positive and negative thinking. They address issues such as test anxiety, loss and perfectionism. Each story is not stand alone but comes with a teacher and parent toolkit. They are based in positive and narrative psychology as well as cognitive behavioural therapy. Illustrated by Elizabeth Stanley.
This paper is about a Case Study and the Manifestation of Thich Nhat Hanh’s Vision of the Five Mindfulness Trainings. Vietnamese Zen Master Thich Nhat Hanh, a Buddhist monk, peace activist, writer, poet, and scholar, is a champion of mindfulness. His work is said to have carried mindfulness practices into the mainstream culture. His wisdom and practice of mindfulness have provided guidance and a practical approach, which benefits individuals, families and organizations. Thich Nhat Hanh (2007) emphasized, “With mindfulness, we are aware of what is going on in our bodies, our feelings, our minds, and the world, and we avoid doing harm to ourselves and others” (p. 2). Additionally, he continued, “Mindfulness protects us, our families, and our society, and ensures a safe and happy present and a safe and happy future. Precepts are the most concrete expression of the practice of mindfulness” (p. 2).
This article explores the experience of the volunteer Buddhist chaplains in the B Yard of a California maximum-security state prison. The narrative study provides the personal and practical knowledge and wisdom on bringing the Buddhist meditation, mindfulness and compassion to the California Prison system. The article offers insights, experience and dilemmas that were experienced or shared by the inmates. Through this narrative study, we hope to develop a better understanding of lived-experience of volunteer Buddhist chaplains in the California prison system and to promote the needs of volunteers to bring the message of compassion, mindfulness and wisdom to the California Prison System. California activated its state prison system in 1851 (Bookspan, 1991). The California Department of Justice pointed out that the state prison started with a 268-ton wooden ship named “The Waban” in the San Francisco Bay that housed the first 30 inmatesand ultimately in 1952 it opened San Quentin State Prison, where it housed approximately 68 inmates (Reed, 2001). Currently, California has thirty-three prisons and Folsom State Prison (FSP) is a one of them. It is located in the city of Folsom, California, about 20 miles northeast of Sacramento, the state capitol of California. After San Quentin, FSP is second-oldest state prison, opening in 1892. Petersilia (2008) pointed out that using “academic skills [such as training in mediation and ethics] are uniquely suited and ultimately necessary to create a justice system that does less harm”. We believed just that; we are volunteer Buddhist Chaplains for the Buddhist Pathways Prison Project where its mission is to bring meditation and the teaching of the Buddha into the California State prisons. We are using the narrative approach because it is a relevant and enriching technique for uncovering, describing and interpreting the meaning of experience (Lieblich & Josselson, 1997)
Across the globe mindfulness is taking a prominent role in a child's education. Research in this field is also expanding rapidly, but failing to keep pace with the practical implementation of mindfulness programs in schools. In the current study the authors address some of the research gaps – reporting on the experiences of two school counsellors introducing mindfulness to thirty-eight New Zealand elementary school students. The methodologies of Thematic Analysis and Interpretative Phenomenological Analysis were used to understand the children and counsellors' perspectives and experiences. Four super-ordinate themes captured the essence of how the school counsellors made sense of child-based mindfulness instruction: Support Factors; Facilitator Engagement; Motivation and Benefits of Sharing Mindfulness with Children; and Program Adaptions and Additions. A number of recommendations are suggested to help progress the research field and the practical implementation of mindfulness in schools.
Mindfulness in Coaching: Integration, Challenges and Transformation. pp. 25-28
Mindfulness programs are being used with increased frequency in schools, hospitals, clinics and community settings around the world. Research in school populations has predominately focused on assessing how the practice impacts students, using outcomes-based study designs. In the current study the author explored how experienced mindfulness instructors made sense of teaching children mindfulness, with a focus on exploring, understanding and interpreting the teacher's experiences. The methodology of Interpretative Phenomenological Analysis was employed to interview eight teachers teaching mindfulness with children from the United States and Australia. A number of themes emerged from the interviews; one being that spirituality plays an integral role in a teacher’s mindfulness practice. Implications for future research, practice and policy are discussed.
We never cease to be amazed by how popular mindfulness is becoming and by the number of individuals wishing to train as mindfulness teachers. The explanations people provide for wanting to become mindfulness teachers are numerous and wide-ranging but the most common reasons we have come across are spiritual development, personal development, professional development and/or financial gain. Personally, we would like to see the integration of mindfulness into applied settings unfold at amuch slower pace and for a greater number of mindfulness stakeholders to appreciate the importance of developing strong practice foundations.We would also like to see people teach mindfulness only after many years of tuition and focussed daily practice. However, given the level of public interest and the growing demand for mindfulness teachers, such an approach is probably not realistic and so perhaps the next best thing to do is to try to raise awareness of the factors that—whether according to traditional Buddhist thinking or contemporary research findings—are deemed to facilitate effective and authentic mindfulness teaching. Accordingly, here we outline what we believe are ten practical recommendations for teaching mindfulness effectively.
Teaching is a multidimensional undertaking that calls on educators to engage in responsive interactions and decision-making as they navigate complex and ambiguous contexts, examine deeply held beliefs and values, and integrate personal and professional knowledge. Such an undertaking requires personal integrity and ongoing reflective practice. This chapter considers how the concept of mindfulness might become an integral part of reflective practice to support more holistic understandings of interactions, contexts and experiences. Mindful and contemplative ways of paying attention to the current moment are important strategies for negotiating the multifaceted and relational challenges of teaching, learning and leadership. Mindfulness can help us attend to the personal, emotional and interactive dimensions of our work and to the implications of actions for the longer term. Mindfulness can support our ability to connect with and respond to young children and make a positive difference t...
Secular descriptions and practices of therapeutic mindfulness in the West have claimed positive physical benefits and improved mental wellbeing. Alongside these developments, the Himalayan Kingdom of Bhutan is addressing unprecedented social problems through emerging counselling and psychotherapeutic services. Approaches seek to align with Bhutanese values, ethics and cultural mores, integrating mindful awareness training from the country’s Buddhist heritage. The present research project took a critical approach to deconstruct the place of mindfulness in the personal lives and professional practices of counsellors and psychotherapists in Australia and Bhutan. An interpretive and collaborative narrative research methodology was adopted to encourage reflexive, relational and dialogical understandings of participants’ views on mindfulness. The design comprised three sites of enquiry. First, as it is widely accepted that Buddhist traditions offer precise concepts and skills for mindfulness and given that Bhutan is founded upon the Kagyu and Nyingma schools of Buddhism, individual interviews were held with senior monastic and lay Buddha Dharma teachers from both the Mahayana and Theravada traditions to provide an historical context. Second, senior organisational managers who have promoted mindfulness, directly or indirectly, in their social service organisations were consulted individually. Third, in keeping with the principal aims of this project, six counsellors and psychotherapists in Perth, Western Australia and five counsellors in Bhutan were interviewed deploying a four-part cooperative group inquiry. To enhance reflexivity, these primary research partners were witnesses to each other’s interviews in their own countries, bringing forth their values, beliefs, and commitments in their professional and personal lives with regard to mindfulness. They were interviewed twice with impressions of the interviews being shared between the two countries to produce a conversational reciprocity. Throughout I situated myself as an active interpreter and co-author of the emerging discourses and practices while making transparent my research intentions. Storying noteworthy events and turning points in the lives of the counsellors and psychotherapists and revealing the significance of relationships with secular and spiritual teachers highlighted how meanings about mindfulness were shaped by diverse cultural conditions and personal circumstances. Everyday embodied storied lives and the broader discourses of cultural meaning-making generated similarities, uniqueness and novelty. The recognition of relational and contextual influences provided a foundation for reconsidering the descriptions, purposes and applications of mindfulness in personal life and professional settings.
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