niàn Mindfulness Intercultural Ethics for Transcreation Zhuomin Huang Richard Fay Ross White 19 th CultNet M eeting Durham 21 st 23 rd April 2016 1 Content The Conceptual Migration of Mindfulness ID: 614219
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Slide1
The Knowledge Landscape of 念 (niàn) / Mindfulness: Intercultural Ethics for Transcreation
Zhuomin HuangRichard FayRoss White
19
th CultNet Meeting Durham. 21st-23rd April, 2016
1Slide2
ContentThe Conceptual Migration of Mindfulness
The Complexities and Dynamics in the Transcreation of Knowledge LandscapesIntercultural Ethics
2Slide3
3
Some TermsSlide4
Knowledge Landscape A metaphor for the study of the complex intellectual, personal and physical environment in which people
work (Clandinin & Connelly, 1995: 673)
4
‘a sense of expansiveness and the possibility of being filled with diverse people, things, and events in different relationships’‘understanding professional knowledge as comprising a landscape calls for a notion of professional knowledge as composed of … relationships among people, places, and things, we see it as both an intellectual and a moral landscape’ Slide5
Transcreation‘Transformative Creation
’The processes and products of interthinking (Littleton & Mercer, 2013) and inter-transformative-thinkingthe
inter-transformative complexities of knowledge development5Slide6
6
Part 1:
The Conceptual Migration of MindfulnessSlide7
Mindfulness
Emptiness De-attachment Chan/Zen
The practice of ‘HEART’
niàn
Stillness and Observation
7
East
WestSlide8
Mindfulness in the Orient
The Origin of Mindfulness:
Indian Buddhism (2600 years ago)‘Sati’: ‘memory’ - the constant presence of mind, meaning ‘remember to be aware of’
Dimensions of TeachingsSpreading (1st Century): S.E. Asia: e.g. Thailand: สติ (saL dtiL)China: 念 (niàn)Vietnam (niệm)Korea: 念/염 (nyem)Japan: 念 (nen)8Slide9
2. Merged with Chinese Traditional Philosophies (诸子百家) :
Cognition/PsychologyMindfulness: ‘True Balance
(禅定)’ Yin Yang ‘Balance’ (阴阳消长)Daoism ‘
Body + Energy + Spirit’ (形气神) D./Confucius ‘Man-Nature-Unity’ (天人合一)MoralityMindfulness: ‘Compassion’ (慈悲观) Confucius ‘The Study of Ren’ (仁学; i.e. Benevolence)3. Gradually fading in the 20th CenturyMindfulness in China1. The Chinese Character: reciting and remembering by heart (i.e.
口吟心忆)
(
niàn
)
9
释
道
儒Slide10
PsychotherapiesT
he late 19th and 20
th: the ‘third wave’ of refashioning the traditionsJon Kabat-Zinn (1982): ‘
a process of paying attention in a particular way: on purpose, in the present moment, and non-judgmentally’The effectiveness of treating psychological problems , especially for reducing anxiety, depression and stress (Khoury et al., 2013)10Slide11
EducationEllen Langer
(1993; 2013; 2000: 220): a flexible state of mind in which new information and new contexts are actively engaged
A mindfulness-approach to learningExample key qualities: openness to new information;
continuous creation of new categories; implicit awareness of multiple perspectives.11Slide12
Intercultural CommunicationStella Ting-Toomey (1988; 2007; 2010)
: a means of rethinking one’s assumptions about oneself and the world by being attentive and attuned to ‘I-identity’, ‘they-identity’ and ‘we identity’
A dimension of Facework-Based Model of Intercultural Competences: flexibility, openness, awareness, tolerance, empathy and creativity in IC (Ting-Toomey & Kurogi, 1998).
Other examples: Intercultural Competences (Gudykunst, 1993; Deardorff, 2009) Cultural Intelligence: a metacognitive process (Thomas, 2006; Earley & Ang, 2003)12Slide13
Migrations to and across the Occident Mindfulness in Intercultural Communication:
Origins: Psychotherapy? Education? Oriental Buddhism? ‘Mindfulness (Thich, 1991)
means … According to Langer (1989; 1997), to act mindfully, we should learn to…’ (Ting-Toomey & Kurogi, 1998).An interview of
Ting-Toomey (Perez Canado, 2008): the social psychological perspectives of mindfulness offered by Langer‘… actually taken from a very strong concept in Buddhism … so it has a very strong Eastern philosophical root’13Slide14
The Conceptual Migration of Mindfulness14
A map of the migratory
complexity involving:Multi-lingualMulti-disciplinaryMulti-directional
Multi-ideologicalMulti-cultural Multi-chronemicPerspectivesSlide15
Migrations through Time
East
West
Indian Buddhism‘sati’ East Asia: e.g. China 念(niàn)Southeast Asia: e.g. Thailand สติ (saL dtiL)
Tibet
Oriental Religions/Philosophies
Western
Disciplines
Intercultural Communication
Education
Psychotherapy
Migrations across Space
Ancient
Recent
Future
Zone One
Zone Three
Zone Two
Zone
One
: Migrations across
the ancient
Orient
Zone
Two
: Migrations across modern Western
Disciplines
Religious – Philosophical – Secular
Zone
Three
:
Occidental
Oriental
Exchanges Slide16
Part 2:
The Complexities and Dynamics in the Transcreation of Knowledge Landscapes
16Slide17
Knowledge Flows17
HIC
LMIC
Counter-flowDominant-flowDominant-flows: Knowledge that originated from HIC and that has influenced practice in LMICCounter-flows: knowledge that originated from LMIC and that has influenced practice in HIC(White et al., 2014).Slide18
18
HIC
LMICCounter-flow
Dominant-flowCriticism: It may be that implicit and explicit barriers are serving to limit counterflows. For example, it is possible that prejudicial attitudes in HIC serve to inhibit counterflows.(White et al., 2014)Knowledge FlowsSlide19
Counter-flow
19
(White et al., 2014)
Dominant Power StructureComparative Lack of Research in LMICChallenges of measuring counter-flowsPrejudicial attitudes towards non-western approaches
Recommendation 1: To maximize the potential for counter-flowsSlide20
Recommendation 2: To foster common-flows
20
HICLMIC
Dominant-flow(White et al., 2014)Common FlowCounter-flowSlide21
The Originating Orient to the Appropriating OccidentAppropriation flow: Western scholars
adopted, appropriated even, those ‘mechanics’ of mindfulness which they could make knowable, operationalisable, and measurable for the evidence-based culture
of Western sciences and related professional practices (e.g. Psychotherapy) (White & Sashidharan, 2014): e.g. practitioners from the powerful North/HIC have lifted the concept from its traditional root (in the South/LMIC), and transplanted it to a secularised
context, and bent on pragmatic purposes in which the (often English-medium) academic and psychotherapeutic discourses of Western approaches are privileged (Bodhi, 2011: 35). 21Slide22
Dominant Flows from the Occident to the OrientSince 2009
Western understanding of mindfulness A psychological (meditation) tool for improving negative emotions (e.g. stress & depression)A modern pursuit: Mindfulness for Success (
成功学)
‘approved by the West’‘a high status in the West’‘influential in the West’,
‘popular in the West’
‘a
Western
psychotherapy’
“正念疗法,已被
西方
医疗界所肯定多年,。。。现已成为
西方
身心医疗的方法之一。 ”
—
《
正念
》
“正念修行在
西方世界
拥有崇高的地位和广泛的影响力,。。。它是
西方国家
最为普及、最爱关注、最有影响力的佛教修行体系。”
—
《
图解正念:成功者必有正念
》
22
Gaining credentials and reinforcing the privilegesSlide23
Acknowledging Sources/Credentials
Western
favoured/privileged 23
Eastern perspectives‘approved by the West’‘a high status in the West’
‘influential in the West’,
‘popular in
the West
’
‘a
Western
psychotherapy’
Western Perspectives
‘Mindfulness-based
stress reduction (
MBSR)…
removed
the
Buddhist
framework and eventually
downplayed
any
connection between mindfulness
and Buddhism
, instead putting it in a
scientific
context’
‘…
mindfulness is
not itself Buddhist at all
but really a
universal pathway
to
sanity and well-being
…’
‘
Historically,
mindfulness has been called “the heart” of Buddhist
meditation
…’Slide24
Counter-flows from the Orient
Clarifying the Western-based understandings of mindfulness: ‘non-judgemental’? ‘present-centred
’? Defending ‘authentic’ (typically Buddhist) understandings of mindfulness from the distortions, misunderstandings, and dilutions of Western understandings of the concept (e.g. Dreyfus & Thompson, 2007; Bodhi, 2011; Varela & Shear, 1999)
24Slide25
The Promise of Common Flows
Further explicated flows of responses, and potentially conversations (Bodhi, 2010; Kirmayer, 2015): Inconsistency? Unauthenticity?
ORCreative ‘Misreadings’? New Possibilities? Hyland’s (2011): ‘the origins
, nature and functions of mindfulness - from its roots … to modern secular, therapeutic perspectives - have established a foundation upon which to examine various conceptions of mind …’ (p. 37). 25Slide26
Migrations through Time
East
West
Indian Buddhism‘sati’ East Asia: e.g. China 念(niàn)Southeast Asia: e.g. Thailand สติ (saL dtiL)
Tibet
Oriental Religions/Philosophies
Western
Disciplines
Intercultural Communication
Education
Psychotherapy
Religious – Philosophical – Secular
Migrations across Space
Ancient
Recent
Future
Zone One
Zone Three
Zone Two
①
②
③
④
①
:
Flows from the Originating Orient to the Appropriating
Occident
②
:
Dominant Flows from the Occident to the
Orient
③
:
Counter Flows from the
Orient to the Occident
④
: Opportunities of
conversations and the promise of common-flowsSlide27
Part 3:
Intercultural Ethics
27Slide28
A call for Intercultural Ethics
All ‘transcreators’ of knowledge landscapes should be:
informed about, and respectful of, the origins of the ideas they use; accepting of the
co-existence of other ways of seeing and understanding things; andopen to the mutually enriching interconnections between these different ways of thinking A collective wisdom of discipline(s) (e.g. Asante, Miike & Yin, 2013) 28Slide29
Intercultural Ethics
Resonances with e.g.: awareness (Ting-Toomey, 1988), decentred-attitude (Holliday, 2013) and responsibility (
Guilherme et al., 2010; Phipps, 2013)Phipps (2013): to ‘work within conceptualization and critiques of globalization
, democracy and human rights’ (p. 11), and to frame the knowledge-work with ‘justice and equality… and take their work towards an embrace of complexity and open-endedness; engagement with what is … believed to be restorative, collaborative, participatory, sensory, even healing; to allowing for methodological creativity and artistry…’ (p. 14)29Slide30
Intercultural Ethics for Knowledge-Landscape T
ranscreationImportant role for
intercultural ethics in the evolving knowledge landscapes of all disciplines, and in the transcreational processes
through which they developOur transcreational knowledge projects: e.g. mindfulness, intercultural communication, global mental health, education30Slide31
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