A Novel Mindful Nature Connectedness Intervention Improves Paranoia but Not Anxiety in a Nonclinical Population

Muneghina, Orso; Gordon, William Van; Barrows, Paul D.; Richardson, Miles

doi:10.1089/eco.2020.0068

Cited by 6 publications

(11 citation statements)

References 32 publications

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“…We found that only imaging a forest walk led to beneficial changes in affect and an increase in CTN. Although, we had no non-nature control condition, our findings and previous research (Coughlan et al, 2022;Koivisto & Grassini, 2022;Muneghina et al, 2021) emphasize that guided imagery should be studied further as it is an easy, brief, and universally available method for increasing wellbeing and CTN. Furthermore, as our study showed, it is also useful 36 to study effects of environmental characteristics and therefore might be a cheap alternative to virtual reality systems in both research and for private use.…”

Section: Discussionmentioning

confidence: 77%

Wasting the Restorative Potential: Influences of Plastic and Biowaste on Psychological Restoration After Real, Virtual, and Imagined Walks

Menzel¹,

Heiden²,

Tretau³

et al. 2023

Preprint

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Nature experiences benefit human wellbeing by, for example, increasing subjective restoration and positive affect while reducing negative affect. However, natural environments are threatened by several crises, including pollution. In three preregistered studies, one correlational and two experimental, we investigated the relationship between (plastic) litter and restoration. In Study 1, participants did a self-selected restorative walk and afterwards reported observed litter. In two experimental studies, we manipulated the presence of plastic waste, biowaste (which served as an active control condition with human-sourced but degradable litter), and no waste in a virtual (i.e., video; Study 2) and an imagined (Study 3) forest walk. In all studies, we assessed subjective restoration, current affect and connectedness to nature, attractiveness and preference of scenery, as well as plastic-related problem awareness, intentions, and policy support. Results showed that litter, especially from plastic, is associated with harmful changes in subjective restoration, affect, and the perception of the scenery. Connectedness to nature, as well as plastic-related problem awareness, intentions, and policy support were not affected by the presence of plastic. Thus, plastic pollution influences human wellbeing negatively, but did not affect factors important to reduce consumption. Therefore, more research on tackling the plastic crisis is needed.

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Section: Discussionmentioning

confidence: 77%

Wasting the Restorative Potential: Influences of Plastic and Biowaste on Psychological Restoration After Real, Virtual, and Imagined Walks

Menzel¹,

Heiden²,

Tretau³

et al. 2023

Preprint

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“…In nature experiences, however, nature is generally conceived as a relatively inert, passive participant in the contemplative practice. The purpose of being in nature is to calm the mind (Macaulay et al 2022), support the contemplative practice (Muneghina et al 2021), and enhance the benefits that are associated with the contemplative practice being undertaken (Ray et al 2020). Nature is the setting or backdrop for the contemplative practice, and in this sense the environment is secondary to the introspective, intentional elements of the experience.…”

Section: Dadirri As An Example Of Aboriginal Contemplative Practicementioning

confidence: 99%

From Esotericism to Embodied Ritual: Care for Country as Religious Experience

Paradies,

Joyce

2024

Religions

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Colonisation, genocide, ecocide, and climate derangement are ongoing, unfurling, global tragedies. In so-called Australia, spiritual practitioners can respond to these crises by deepening their engagement with Aboriginal perspectives/practices. This paper contends that some Eurocentric habitual categorisations subtly misinterpret Aboriginal experiences of the sacred, such as identifying creation myths as beliefs comparable to post-Enlightenment representations of the sacred and identifying the performance of sacred activity with similar characteristics to separateness and priesthood. This leads to erroneous characterisations of Aboriginal ritual practices as being based on a strong hierarchy, distinctive castes, and esotericism. We argue that an embodied and practice-based sense of sacredness guides Aboriginal spirituality. As a living culture, Aboriginal ongoing care for Country provides an enfleshed, real, palpable enactment of human spirituality. We argue that Aboriginal spirituality has been fetishised to the neglect of a call to care for Country in the most ‘mundane’ sense of tending to food, water, air, etc., as embodied religious experiences. Delving into dadirri and death, we elucidate contemporary cases of practical care for Country that illustrate how being on, in, and with Country can be a contemplative experience. We conclude by outlining how caring for Country ‘layers’ the various expressions of Aboriginal religious experience socially, psychologically, interpersonally, and ritually.

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“…En cuanto a la población estudiada, solo una de las investigaciones estudió a población clínica, dentro de la que se encontraban pacientes con ansiedad y depresión. Siete intervenciones se aplicaron a estudiantes universitarios; cinco a población adulta, y una a profesionales de la salud (Ramos et al, 2014;Phang et al, 2015;Rosselló et al, 2016;Franco, 2017;Donoso et al, 2017;Oblitas et al, 2019;Zollars et al, 2019;Chiodelli et al, 2020;Woodfin et al, 2021;Muneghina et al, 2021;Moix et al, 2021). El número de sujetos de las investigaciones varía significativamente con un rango que oscila entre 28 y 135 (Oblitas et al, 2019;Phang et al, 2015).…”

Section: Población Objetivo Y Tamaño Del Grupo Intervenidounclassified

“…De estas, solo una tuvo dos sesiones. Por otra parte, en solo dos intervenciones se realizaron tres sesiones (Donoso et al, 2017;Moix et al, 2021) Asimismo, otras tres investigaciones realizaron cuatro sesiones (Phang et al, 2015;Rosselló et al, 2016;Zollars et al, 2019) Por otro lado, dos investigaciones tuvieron cinco sesiones (Woodfin et al, 2021;Muneghina et al, 2021) y otras dos tuvieron seis sesiones (Oblitas et al, 2019;Chiodelli et al, 2020). Es importante señalar que de estas investigaciones solo una tuvo una sesión de refuerzo a los tres meses de terminada la intervención (Donoso et al, 2017).…”

Section: Número De Sesiones Y Duración De Las Intervencionesunclassified

“…La distribución de las sesiones según su duración se presenta en la Figura 2. Es importante destacar que en una intervención se describe que sus sesiones tuvieron una duración de 10 minutos de prácticas diarias (Muneghina et al, 2021), en las cuales se utilizó un audio basado en una meditación guiada adaptada del guion Mindfulness of Body and Breath como estrategia central de la intervención.…”

Section: Número De Sesiones Y Duración De Las Intervencionesunclassified

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