Ethics, Transparency, and Diversity in Mindfulness Programs

Brown, Candy Gunther

doi:10.1007/978-3-319-64924-5_3

Cited by 12 publications

(6 citation statements)

References 59 publications

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“…Despite the inconsistency reported by scholars, contemporary mindfulness has become a tool for well-being and quick relief from distress (Monteiro et al, 2015). Within the clinical setting, Mindfulness-Based Interventions (MBIs) have been framed as secular (Brown, 2017) and delivered as widely practiced forms of psychotherapies in the West (Christopher et al, 2009). Among the multitude of MBIs, popular adopted interventions are rooted in daily meditation to reduce stressrelated and depressive symptoms among clinical populations (Christopher et al, 2009).…”

Section: Current Mindfulnessmentioning

confidence: 99%

Our responsibilities for future generations from a social-emotional learning perspective: revisiting mindfulness

Konishi,

Chowdhury,

Tesolin

et al. 2024

Front. Educ.

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This article provides the readers with an opportunity to revisit the original purpose of mindfulness and to learn about some concerns and challenges raised in current understandings and practices of mindfulness, in order to make our mindfulness-based practices more effective and relevant, deriving in part from a perspective of social–emotional learning. Over the past several decades, mindfulness has gained increased attention within the clinical and educational settings, especially as intervention practices. The prevalence of mindfulness-based practice use has tripled between 2012 and 2017 among adults; the prevalence among children aged 4 to 17 years increased 9 times from 2012 to 2017, according to a recent national survey in the U.S. Given such a wide and steady rise in attention, our scientific interest in mindfulness has increased dramatically over the past two decades. However, we still have much work to do to translate appropriate knowledge and skills into effective practice.

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Section: Current Mindfulnessmentioning

confidence: 99%

Our responsibilities for future generations from a social-emotional learning perspective: revisiting mindfulness

Konishi,

Chowdhury,

Tesolin

et al. 2024

Front. Educ.

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“…Mindfulness is now one of the most commonly recommended stress management approaches, making it a natural fit for collective resilience-building efforts (Joyce et al 2018). However, the cultural inclusiveness of conventional mindfulness approaches has been contested and is an issue of increasing discussion and concern (e.g., Brown 2017;DeLuca et al 2018;Palitsky and Kaplan 2019). Arguably needed in the USA and around the world is a richer array of mindfulness approaches that is more culturally inclusive and enhances sensitivity to diversity.…”

Section: Mantram Diversity and Collective Resiliencementioning

confidence: 99%

Mantram Repetition as a Portable Mindfulness Practice: Applications During the COVID-19 Pandemic

2020

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Objective Mantram or holy name repetition has long been practiced in every major religious tradition. Repetition of a mantram as a mindfulness practice is helpful for stress management and resilience building. The objective of this article is to provide an overview of the key features of mantram and the Mantram Repetition Program (MRP) developed in the US Veterans Healthcare System, the evidence base for the MRP, and its applications. Methods MRP practices are portable and do not require an extended or regularized period of sitting, in contrast to most methods of meditation. Core functions of MRP practices include focus shifting, frame activation, and fostering of mindfulness. We review scientific research, including multiple randomized trials, that has investigated the MRP. Results Research on the MRP has documented reductions in posttraumatic stress symptoms, insomnia, hyperarousal, and depression, as well as enhancement of quality of life, self-efficacy, and mindfulness. Mantram repetition may possess comparative advantages for managing symptoms of various mental health conditions, including posttraumatic stress disorder, HIV/AIDS, cancer, and chronic diseases. Conclusions MRP practices can be integrated into daily routines to manage stress and improve coping, safety, efficacy, calmness, and resilience. The inclusion of mantram repetition alongside conventional mindfulness-based practices for stress management will improve their cultural and religious inclusiveness, enabling societies and organizations to build greater collective resilience. Mantram repetition can be readily used in the COVID-19 pandemic, focusing on healthcare workers, patients, and the public.

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“…MBIs might come with a relatively particular conception of the good, a particular ethical world view, and sometimes with significant religious or at least spiritual commitments. Such commitments pose no problems for Buddhists, but they might do when we seek to apply MBIs widely in diverse populations (Brown 2017). Let us call such worries thick ness worries (as in, worries that MBIs might involve "thick" axiological, ethical, or reli gious commitments).…”

Section: Mbis Through Thick and Thin?mentioning

confidence: 99%

“…We here do not claim that this is true necessarily nor do we deny that some mindfulness practitioners have non-secular motives. Brown indeed surveys some interest ing cases that suggest that some mindfulness practitioners see MBIs as a way to intro duce Buddhist ideas by renaming central concepts or by using MBIs as stepping stones toward Buddhism proper (Brown 2017). Moreover, some mindfulness teachers and train ing programs engage in code switching, using secular language when teaching and pro moting their programs but decidedly Buddhist language "behind the scenes" and when training mindfulness teachers (Purser 2015: 24-26).…”

Section: Religious Thicknessmentioning

confidence: 99%

The Ethics of Mindfulness-Based Interventions: A Population-Level Perspective

Schmidt¹,

Savić²

2019

Oxford Handbook of Psychotherapy Ethics

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When applied in population-level contexts, such as schools or business, mindfulness-based interventions (MBIs) find themselves in a crossfire between two different kinds of criticisms. On one side, some worry that MBIs’ normative commitments might be “too thick,” worrying that MBIs might come with a particular conception of the good, and significant ethical and religious commitments. On the other side, some worry that contemporary MBIs are ethically “too thin,” as they shed too many of their original Buddhist ethical and soteriological goals. In this chapter, it is argued that contemporary MBIs should remain normatively thin, as that makes them more suitable for population-level contexts. Against “thickness worries,” it is argued that MBIs are compatible with liberal respect for autonomy, as the benefits are often autonomy-enhancing, which makes MBIs potentially valuable across a broad range of conceptions of the good. The second line of argument is developed through a discussion of MBIs in schools.

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Ethics, Transparency, and Diversity in Mindfulness Programs

Cited by 12 publications

References 59 publications

Our responsibilities for future generations from a social-emotional learning perspective: revisiting mindfulness

Our responsibilities for future generations from a social-emotional learning perspective: revisiting mindfulness

Mantram Repetition as a Portable Mindfulness Practice: Applications During the COVID-19 Pandemic

The Ethics of Mindfulness-Based Interventions: A Population-Level Perspective

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