(2006, p. 1766). According to this perspective, the use of contemplati - PDF document

(2006, p. 1766). According to this perspective, the use of contemplative practices in the academy is a matter of focusing and refining a natural human tendency to go inward, something that many teachers already do without necessarily labeling it Òcontemplative.Ó Many post-secondary classes offered in a wide variety of disciplines and schools now include contemplative practices. A few post-secondary institutions have also moved to develop programs related to contemplative practice.1 A leading presence in the field of contemplative studies, the Center for Contemplative Mind in Society sing hygienic practices in the FL classroom has the principal benefit of lowering the affective filter by self-efficacy in French was positively related to reading proficiency. In the area of intercultural studies, contemplative practices can serve as ways for students both to cultivate awareness of emotional states as well as to manage them. Paige notes that the intercultural experience can be --After sitting: As in learning to play a sport or musical instrument, it is necessary to practice sitting. Do not be surprised if your mind rebels at first, like a restless wild creature. Simply continue to gently bring your awareness back to the present moment. Tell students how long they will be sitting. A mindfulness practice can initially be as brief as 30 seconds.5 Bring them out of the practice gradually and gently; sounding a small bell can be an appealing way to mark the end of the sitting. It is important to debrief awareness and self-control necessary for what Savignon Ñperhaps initially one that attracts them (on another day one could ask that they select one that repels them; this would be a more advanced practice still). Students are asked to sit quietly for a few moments, to look deeply at the picture. Then the instructor slowly reads through the loving-kindness statements, leaving a pause of perhaps 5-10 seconds between each one, i.e., ÒLike you, this person desires happiness. Like you, this person desires peace. Like you, this person desires good health. Like you, this person desires to be loved.Ó A free-write could follow this, or students could debrief in Parks states that encounters with otherness need to be constructive in order for an Òempathic bondÓ to arise from the recognition Òthat the other suffers in the same ways as weÓ (2000, p. 140). This perspective generates compassion Òwhich in turn gives rise to a conviction of possibility, the sense that there has to be a better wayÓ (2000, p. 140). Many CCMS faculty feel that contemplative practices facilitate a positive developmental trajectory towards acceptance of and compassion towards the other. Parks indicates that the Òquality of engagement with othernessÓ depends on four Òhabits of mind,Ó which include Òcontemplative mindÓ (2000, pp. 142 Dustin, C. & Ziegler, J. (2005). orientation: Defining the problem. In M. Paige (Ed.), Education for the intercultural experience (pp. 201-215). Yarmouth, ME: Intercultural Press. experiences and intercultural education. In M. Paige (Ed.), Education for the intercultural experience (pp. 1-19). Yarmouth, ME: Intercultural Press. Parks, S. D. (2000). Big questions, worthy dreams. San Francisco: Jossey-Bass. Perry, W. (1999). Forms of intellectual and ethical