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Learning to BREATHE: A Pilot Trial of a Mindfulness Curriculum for Adolescents
"... Key words: mindfulness; meditation; emotion regulation; adolescents; program evaluation ..."
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Key words: mindfulness; meditation; emotion regulation; adolescents; program evaluation
Establishing Second-Person Forms of Contemplative Education: An Inquiry into Four Conceptions of
"... Abstract: Four accounts of intersubjective theory are explored as a means for providing distinctions that support the development of second-person approaches to the emerging field of contemplative education. I examine Martin Buber’s conception of the interhuman, Thich Nhat Hahn’s interbeing, Christi ..."
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Abstract: Four accounts of intersubjective theory are explored as a means for providing distinctions that support the development of second-person approaches to the emerging field of contemplative education. I examine Martin Buber’s conception of the interhuman, Thich Nhat Hahn’s interbeing, Christian De Quincey’s three modes of intersubjective engagements, in addition to Wilber’s five categories of intersubjectivity with consideration for how each will contribute to further outlining second-person dimensions of contemplative education. I then locate intersubjectivity in a broader epistemological terrain and propose the notion of critical second-person contemplative education as a type of pedagogy and approach to learning within contemplative education.
Article The Yoga of Critical Discourse
"... This article offers a comparative self-reflection on two seemingly disparate teaching practices: hatha yoga and critical social theories of education. As some have already discovered, the two enacted fields share many core principles and practices; deal with strikingly similar content; and are prima ..."
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This article offers a comparative self-reflection on two seemingly disparate teaching practices: hatha yoga and critical social theories of education. As some have already discovered, the two enacted fields share many core principles and practices; deal with strikingly similar content; and are primarily self-reflective. As an instructor/facilitator of each, I find myself teaching practices and enacting teaching practices that are critical transformative. In this article, I explain how I use contemplative practices inmy teaching about contentious issues. In particular, I recognize how the ‘‘adjustments’ ’ that I make and the ‘‘home practice’ ’ that I assign in teaching philosophy of education, for example, parallels those I use in teaching hatha yoga. Finally, I describe howmy teaching enacts a yogic philosophy, making it a specific ethical practice. Keywords transformative pedagogy, social change, critical reflection This article offers a comparative self-reflection on two seemingly disparate teach-ing practices: hatha yoga and critical social theories of education. As some have already discovered, the two enacted fields share many core principles and prac-tices. They deal with strikingly similar content and are primarily self-reflective. As an instructor/facilitator of each, I find myself teaching practices and enacting teaching practices that are critical transformative. A thorough understanding of
The Faculty Learning Community on Contemplative Education
, 2009
"... at Memorial University has been exploring a body of theory and practice known as contemplative education. The group meets monthly as a Faculty Learning Community (FLC) organized around an interest in contemplative and meditative practice. Contemplation has long been recognized by the world’s religio ..."
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at Memorial University has been exploring a body of theory and practice known as contemplative education. The group meets monthly as a Faculty Learning Community (FLC) organized around an interest in contemplative and meditative practice. Contemplation has long been recognized by the world’s religious and spiritual traditions as a means to hone and focus attention, but even though the capacity to attend is just as vital in a secular educational context, little has been done in higher education to cultivate students’ internal conditions for genuine attention in a systematic and direct way (Zajonc 2008). This is an oversight that the contemplative education movement seeks to remedy, by exploring the relationship between mindful awareness and a more engaged teaching and learning environment. The FLC on Contemplative Education at Memorial University is a small collegial study group and “community of practice, ” a model of professional exchange and dialogue that has become increasingly popular at campuses across North America (Cox 2004; Cox 2003; Richlin & Essington 2004). At Memorial, it has proven a
Library of Congress Cataloging-in-Publication Data British Cataloguing in Publication Data
"... any form or by any means, electronic or mechanical, including photocopying, without written permission from the publisher. Product or company names used in this set are for identification purposes only. Inclusion of the names of the products or companies does not indicate a claim of ownership by IGI ..."
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any form or by any means, electronic or mechanical, including photocopying, without written permission from the publisher. Product or company names used in this set are for identification purposes only. Inclusion of the names of the products or companies does not indicate a claim of ownership by IGI Global of the trademark or registered trademark.
The Effects of Mindfulness Meditation on Adolescents with High-Incidence Disabilities
"... ii This work is licensed under a creative commons attribution-noderivs 3.0 unported license. iii DEDICATION I dedicate this dissertation to my children, Christian and Cassandra. Even though you are young, you both have understood the amount of time it has taken to complete this project. Thank you fo ..."
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ii This work is licensed under a creative commons attribution-noderivs 3.0 unported license. iii DEDICATION I dedicate this dissertation to my children, Christian and Cassandra. Even though you are young, you both have understood the amount of time it has taken to complete this project. Thank you for giving me the time and support to see this to the end. I hope one day my efforts will inspire the both of you to accomplish your own dream. iv
Original Manuscript A Brief History of the Current Reemergence of Contemplative Education
"... This article explores the history of the current reemergence of a contemplative orientation in education. While referencing an ancient history, it primarily examines the history of contemporary contemplative education through three significant stages, focusing on the third. The first was arguably in ..."
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This article explores the history of the current reemergence of a contemplative orientation in education. While referencing an ancient history, it primarily examines the history of contemporary contemplative education through three significant stages, focusing on the third. The first was arguably initiated by the introduction of Buddhism to the United States through Chinese immigration that started in 1840, and the second began in the late 1960s and early 1970s with the establishment of three significant tertiary institutions that engage contemplative practice and theory. The third, which began in 1995 with the founding of the Centre for Contemplative Mind in Society, is introduced through five developmental influences. Linked with this is the concurrent development and growing intersection of contemplative and transformative education. This contemporary and ancient history traces the con-tinuing presence of the contemplative in education to counter suggestions that contemplative education may be a fleeting trend. Rather, it indicates that con-templative practice, which grounds this approach in education, is an essential aspect of who we are and how we learn.
Article A Brief History of the Current Reemergence of Contemplative Education
"... This article explores the history of the current reemergence of a contemplative orientation in education. While referencing an ancient history, it primarily examines the history of contemporary contemplative education through three significant stages, focusing on the third. The first was arguably in ..."
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This article explores the history of the current reemergence of a contemplative orientation in education. While referencing an ancient history, it primarily examines the history of contemporary contemplative education through three significant stages, focusing on the third. The first was arguably initiated by the introduction of Buddhism to the United States through Chinese immigration that started in 1840, and the second began in the late 1960s and early 1970s with the establishment of three significant tertiary institutions that engage contemplative practice and theory. The third, which began in 1995 with the founding of the Centre for Contemplative Mind in Society, is introduced through five developmental influences. Linked with this is the concurrent development and growing intersection of contemplative and transformative education. This contemporary and ancient history traces the con-tinuing presence of the contemplative in education to counter suggestions that contemplative education may be a fleeting trend. Rather, it indicates that con-templative practice, which grounds this approach in education, is an essential aspect of who we are and how we learn.
