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Mindfulness and compassion in response to racism
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Race-based trauma has been linked to multiple adverse health and mental health outcomes, including hypertension, post-traumatic stress, anxiety, and depression. While the possibility of post-traumatic growth (PTG) has been investigated following other types of trauma, relatively less work has been done on PTG following race-based trauma. In this article, we present a theoretical framework integrating three areas of research: race-based trauma, PTG, and racial identity narratives. Based on the work on Black and Asian American identity and integrating theory and research on historical trauma and PTG, this framework posits that the transformation of externally imposed narratives into more authentic, internally generated ones can serve as an important influence that sparks PTG after racial trauma. Based on this framework, strategies and tools that enact the cognitive processes of PTG, including writing and storytelling, are suggested as ways to promote post-trauma growth in response to racial trauma.
Depression among individuals who have been racially and ethnically minoritized in the United States can be vastly different from that of non-Hispanic White Americans. For example, African American adults who have depression rate their symptoms as more severe, have a longer course of illness, and experience more depression-associated disability. The purpose of this review was to conceptualize how structural racism and cumulative trauma can be fundamental drivers of the intergenerational transmission of depression. The authors propose that understanding risk factors for depression, particularly its intergenerational reach, requires accounting for structural racism. In light of the profoundly different experiences of African Americans who experience depression (i.e., a more persistent course of illness and greater disability), it is critical to examine whether an emerging explanation for some of these differences is the intergenerational transmission of this disorder due to structural racism.
Objective:
"Decentering" is defined as the ability to observe one's thoughts and feelings as temporary, objective events in the mind (Safran & Segal, 1990), and is increasingly regarded as a candidate mechanism in mindfulness-based interventions. The present study sought to examine the role of decentering, and other related variables, in the efficacy of Mindfulness-based cognitive therapy (MBCT) as compared to two active comparison conditions.
Method:
Formerly depressed individuals (N = 227), randomly assigned to MBCT (n = 74), relaxation group therapy (RGT; n = 77) or Treatment as usual (TAU; n = 76), completed self-report measures of decentering and symptoms of depression at pre-, mid-, and posttreatment, and relapse was assessed at 3, 6, 9, and 12 months, posttreatment.
Results:
With regard to the acute treatment phase, results indicated that, whereas levels of depression increased in both RGT and TAU, MBCT patients remained free from symptom gains. Moreover, gains in decentering from mid- to posttreatment predicted reductions in depression from pre- to posttreatment for MBCT and TAU, but not for RGT. Participants who experienced increases in decentering, measured from mid- to posttreatment, generally evidenced the lowest levels of relapse/recurrence (during the four follow-up assessments), largely irrespective of treatment group. However, results related to change in decentering should be considered exploratory due to small cell sizes among participants who did not experience gains in decentering.
Conclusions:
Taken together, these results suggest that decentering is a potent mechanism for reduction of relapse in major depression, albeit one that is nonspecific to MBCT. (PsycInfo Database Record (c) 2022 APA, all rights reserved).
Objectives: Racism is a key determinant of mental health for African Americans. Although research has started to uncover moderators and mediators of the racism-health link, additional research in this area is warranted. Constructs that have yet to be examined in this link are self-compassion and self-coldness—two distinct ways of relating to oneself during adversity. Method: Data from 133 African American college students were used to assess parallel mediation models in which the frequency and stress appraisal of racism were the predictor variables, psychological distress was the outcome variable, and dimensions of self-compassion and self-coldness were treated as mediators. Results: Neither frequency nor appraisal of racism were related to the three types of self-compassion (i.e., self-kindness, common humanity, and mindfulness); yet, both racism frequency and appraisal were related to the three types of self-coldness (i.e., self-judgment, isolation, and over-identification). However, only self-judgment emerged as a significant mediator in the links between both frequency and appraisal of racism and distress, respectively. Conclusions: Reducing self-coldness in the face of racism can be a promising, individual-level wellness strategy for African Americans.
Purpose of Review
Racial trauma is a severe psychological response to the cumulative traumatic effect of racism. This review synthesizes emerging theoretical and empirical evidence of racial trauma, outlines the mechanisms, and lists available assessment and treatment options for racial trauma.
Recent Findings
Emerging evidence illustrates that these cumulative experiences can result in the cognitive, behavioral, and affective presentations of PTSD in people of color. As a result, the evidence to inform the assessment, treatment, and implications of racial trauma has grown exponentially. There are several validated interview and self-report instruments for clinicians to better understand client’s experiences of racism, discrimination, and traumatic stress. There are several emerging treatment options for people of color experiencing racial trauma. However, given the scarcity of literature, we need more studies to establish the validity and efficacy of available assessment and treatment options.
Summary
Emerging and promising advancements can extend our knowledge on racial trauma, including incorporating the cumulative and lasting negative impacts of racism on people of color in how we define PTSD. Additionally, strengthening clinical training and continued education programs for professionals to hone their capacity to discuss the impact of racism effectively administer appropriate assessment tools and implement interventions specific to racial trauma.
Mindfulness and motivation are both highly researched topics of great consequence for individual and social wellness. Using the lens of self-determination theory, we review evidence indicating that mindfulness is differentially related to different types of motivations, playing a facilitating role for highly autonomous forms of motivation, but not for externally controlled or introjected (self-controlling) forms of motivation. A key contribution of this review is our contention that mindfulness confers a range of intra- and inter-individual benefits (e.g., well-being and prosociality) in part through its relation to autonomous motivations, a claim for which we outline preliminary evidence. Finally, we discuss how future research connecting mindfulness and motivation is important for both fields of study, for applied practices in areas such as psychotherapy and business, and for enhancing understanding of the processes underlying human wellness.
The high prevalence and psychological impact of childhood exposure to potentially traumatic events (PTE) is a major public health concern in the United States. Considerable evidence has demonstrated the significant racial disparities that exist with respect to PTE exposure, indicating that Black youth are particularly burdened by these harmful experiences. Racism may serve a unique role in explaining why Black youth are disproportionately exposed to PTEs, and why mental health disparities are more likely to occur following such experiences. Despite clear evidence acknowledging racism as a major life stressor for Black youth, theoretical models of early childhood adversity have largely neglected the multifaceted influence of racism on mental health outcomes. Inspired by bourgeoning literature highlighting the potentially traumatic nature of racism-related experiences for Black youth, we present a culturally-informed Adverse Childhood Experiences (ACEs) model, or “C-ACE”, to understand the pervasive and deleterious mental health impact of racism on Black youth. This model extends the ACE framework by noting the significance of racism as an ACE exposure risk factor, a distinct ACE category, and a determinant of post-ACE mental health outcomes among Black youth. The model acknowledges and supports the advancement of ACEs research that takes a culturally informed approach to understanding the intergenerational and multilevel impact of racism on the mental health of Black youth. Future research utilizing the proposed C-ACE model is essential for informing clinical and public health initiatives centered on reducing the mental health impact of racism-related experiences and health disparities in the United States.
Trauma is prevalent among children and adolescents, with youth of color generally reporting greater exposure compared to White youth. One factor that may account for this difference is racial stress, which can manifest into trauma symptoms. Although racial stress and trauma (RST) significantly impacts youth of color, most of the research to date has focused on adult populations. In addition, little attention has been given to the impact of the ecological context in how youth encounter and cope with RST. As such, we propose the Developmental and Ecological Model of Youth Racial Trauma (DEMYth-RT), a conceptual model of how racial stressors manifest to influence the trauma symptomatology of children and adolescents of color. Within developmental periods, we explore how individual, family, and community processes influence youth’s symptoms and coping. We also discuss challenges to identifying racial trauma in young populations according to clinician limitations and the post-traumatic stress disorder framework within the diagnostic and statistical manual of mental disorders—fifth edition (DSM-5). The article concludes with implications on applying DEMYth-RT in clinical and research settings to address RST for youth of color.
Racism and race-related stress can negatively impact the mental health status of ethnic minorities. In recent years, college campuses have held demonstrations to promote awareness regarding racism and to call for resources to help improve campus climate and to address the needs of students of color. This study answers this call by developing and evaluating the benefits of a peer-led compassionate meditation program to help students of color heal from race-related stress. To date, no studies have examined whether compassionate meditation (a specific type of meditation) can be used as a therapeutic tool to address racial stress. This article discusses the formative process for developing and pilot-testing the effects of this culturally responsive 8-session compassionate meditation program with Asian American college students. Despite a small sample size, results were promising. and participants evidenced decreases in general distress, as well as depression, anxiety, and PTSD symptoms. Moreover, by the end of the program, fewer students were clinically depressed. The results of this study provide some initial evidence that brief, culturally responsive compassionate meditation interventions may be a promising and cost-effective method for addressing the impact of racism and race-related stress.
In recent decades, there has been remarkable growth in scientific research examining the multiple ways in which racism can adversely affect health. This interest has been driven in part by the striking persistence of racial/ethnic inequities in health and the empirical evidence that indicates that socioeconomic factors alone do not account for racial/ethnic inequities in health. Racism is considered a fundamental cause of adverse health outcomes for racial/ethnic minorities and racial/ethnic inequities in health. This article provides an overview of the evidence linking the primary domains of racism - structural racism, cultural racism, and individual-level discrimination - to mental and physical health outcomes. For each mechanism, we describe key findings and identify priorities for future research. We also discuss evidence for interventions to reduce racism and describe research needed to advance knowledge in this area.
Development-based trauma framework (DBTF) identified collective identity stressors and traumas (CISTs) and other trauma types, such as personal identity traumas (PITs), physical identity or survival trauma (PISTs), preidentity such as attachment traumas, and postidentity or secondary trauma (IST). We utilized pooled data from 9 samples from different minorities, refugees, and other victims of CIST (N = 2471) that used measures of cumulative trauma, posttraumatic stress disorder (PTSD), cumulative trauma disorders (CTDs), and existential anxieties (EAAs). PROCESS macro (Models 4, 6, and 7) was used to analyze CIST direct, mediated, and moderated effects, and the serial trajectories of its mediators. We found significant direct effects of CIST on PTSD, CTD, and EAA, in addition to mediated indirect effects via PIST and PIT. Secondary and attachment traumas moderated its mediated effects. The study validated the integrated conceptual model of CIST. The implications of the results for identity-focused intervention and for advocating for social justice were discussed.
Recent investigations have elucidated the influence of the Strong Black Woman (SBW) Schema on the mental health and treatment seeking behaviors of Black women in the United States. However, the SBW schematic characteristics that produce depression have yet to be identified. The current study fills this void in the literature through a quantitative examination of how characteristics of the SBW Schema relate to depressive symptomology. Analyses were based on 194 participants, including college students (n = 98) and community members (n = 96), ranging in age from 18 to 82 years-old (M = 37.53, SD = 19.88). As hypothesized, various manifestations of self-silencing were found to significantly mediate the relationship between the perceived obligation to manifest strength (a SBW characteristic) and depressive symptomatology. The present study advances the idea that depressive symptoms are related to endorsement of the SBW Schema and highlights self-silencing as a mechanism by which this relationship occurs. These results offer evidence and clarification of the impact of the SBW Schema on Black women’s mental health and identify specific points of intervention for mental health practitioners conducting therapeutic work with Black women. We provide recommendations for future research to avoid pathologizing strength and we discuss the implications and potential benefits of integrating a Womanist theoretical perspective into counseling for Black women, a population that has historically underutilized mental health resources.
Research shows that racial discrimination results in adverse behavioral health outcomes for African–American young adults, including risk for depression, anxiety, and substance use. Although high levels of mindfulness have been shown to reduce risk for such health outcomes, it is unknown whether mindfulness can reduce risk as a consequence of racial discrimination, particularly among African Americans. Three-hundred and eighty-eight African–American young adults between the ages of 18 and 24 (M = 20.6, 62% female) completed measures assessing past-year experiences of racial discrimination, depressive symptoms, anxiety symptoms, alcohol use, and trait mindfulness. A positive correlation was found between racial discrimination and the behavioral health outcomes, as well as a negative correlation between mindfulness and the behavioral health outcomes. Moreover, mindfulness was found to significantly moderate the effect of racial discrimination on mood symptoms. Although mindfulness was found to lessen the effect of racial discrimination on alcohol use, this difference was not statistically significant. In line with previous literature, racial discrimination was shown to have a negative impact on behavioral health outcomes among African Americans. Moreover, our findings provide support for the buffering effect of mindfulness on mood symptoms as a consequence discrimination. This suggests that increasing mindfulness may be an effective strategy to include in interventions targeting improvement in mood symptoms for African–American young adults. However, alternative strategies may be more appropriate to address outcomes, such as alcohol use, as a consequence of racial discrimination.
Mindfulness-based interventions have been heralded as promising means of alleviating chronic stress. While meta-analyses indicate that mindfulness-based interventions significantly reduce global measures of stress, how mindfulness-based interventions modulate the specific mechanisms underpinning chronic stress as operationalized by the National Institute of Mental Health research domain criteria (RDoC) of sustained threat has not yet been detailed in the literature. To address this knowledge gap, this article aims to (1) review evidence that mindfulness-based interventions ameliorate each of the 10 elements of behavioral dysregulation characterizing sustained threat via an array of mindful counter-regulatory strategies; (2) review evidence that mindfulness-based interventions modify biological domains implicated in sustained threat, such as the hypothalamic–pituitary–adrenal axis, as well as brain circuits involved in attentional function, limbic reactivity, habit behavior, and the default mode network; and (3) integrate these findings into a novel conceptual framework of mindful self-regulation in the face of stress—the Mindfulness-to-Meaning Theory. Taken together, the extant body of scientific evidence suggests that the practice of mindfulness enhances a range biobehavioral factors implicated in adaptive stress coping and induces self-referential plasticity, leading to the ability to find meaning in adversity. These mechanistic findings can inform the treatment development process to optimize the next generation of mindfulness-based interventions for greater therapeutic efficacy.
The role of values-based action in facilitating change is central to Acceptance and
Commitment Therapy but more peripheral in more traditional mindfulness-based
interventions. This paper examined the role of values-based action in the relationship
between mindfulness and both eudemonic and hedonic well-being in two samples - an
undergraduate sample (n = 630) and a post-graduate sample (n = 199). It was
hypothesized that mindfulness would be related to well-being indirectly through a
values-based action, measured as decreases in psychological barriers to values-based
action and increases in values-congruent behavior. In both samples, indirect effects
were identified from mindfulness to hedonic and eudemonic well-being through valuesbased
action. These studies provide initial evidence that mindfulness effects wellbeing
partly through facilitating meaningful behavioral change. The implication of this
finding is that mindfulness interventions may be enhanced with an explicit focus on
values clarification and the application of mindfulness to values-based behavior.
The importance of compassion is widely recognized and it is receiving increasing research attention. Yet, there is lack of consensus on definition and a paucity of psychometrically robust measures of this construct. Without an agreed definition and adequate measures, we cannot study compassion, measure compassion or evaluate whether interventions designed to enhance compassion are effective. In response, this paper proposes a definition of compassion and offers a systematic review of self- and observer-rated measures. Following consolidation of existing definitions, we propose that compassion consists of five elements: recognizing suffering, understanding the universality of human suffering, feeling for the person suffering, tolerating uncomfortable feelings, and motivation to act/acting to alleviate suffering. Three databases were searched (Web of Science, PsycInfo, and Medline) and nine measures included and rated for quality. Quality ratings ranged from 2 to 7 out of 14 with low ratings due to poor internal consistency for subscales, insufficient evidence for factor structure and/or failure to examine floor/ceiling effects, test-retest reliability, and discriminant validity. We call for empirical testing of our five-element definition, and if supported, the development of a measure of compassion based on this operational definition, which demonstrates adequate psychometric properties.
It has long been theorised that there are two temporally distinct forms of self-reference: extended self-reference linking experiences across time, and momentary self-reference centred on the present. To characterise these two aspects of awareness, we used functional magnetic resonance imaging (fMRI) to examine monitoring of enduring traits ('narrative' focus, NF) or momentary experience ('experiential' focus, EF) in both novice participants and those having attended an 8 week course in mindfulness meditation, a program that trains individuals to develop focused attention on the present. In novices, EF yielded focal reductions in self-referential cortical midline regions (medial prefrontal cortex, mPFC) associated with NF. In trained participants, EF resulted in more marked and pervasive reductions in the mPFC, and increased engagement of a right lateralised network, comprising the lateral PFC and viscerosomatic areas such as the insula, secondary somatosensory cortex and inferior parietal lobule. Functional connectivity analyses further demonstrated a strong coupling between the right insula and the mPFC in novices that was uncoupled in the mindfulness group. These results suggest a fundamental neural dissociation between two distinct forms of self-awareness that are habitually integrated but can be dissociated through attentional training: the self across time and in the present moment.
We considered whether US Blacks experience early health deterioration, as measured across biological indicators of repeated exposure and adaptation to stressors.
Using National Health and Nutrition Examination Survey data, we examined allostatic load scores for adults aged 18-64 years. We estimated probability of a high score by age, race, gender, and poverty status and Blacks' odds of having a high score relative to Whites' odds.
Blacks had higher scores than did Whites and had a greater probability of a high score at all ages, particularly at 35-64 years. Racial differences were not explained by poverty. Poor and nonpoor Black women had the highest and second highest probability of high allostatic load scores, respectively, and the highest excess scores compared with their male or White counterparts.
We found evidence that racial inequalities in health exist across a range of biological systems among adults and are not explained by racial differences in poverty. The weathering effects of living in a race-conscious society may be greatest among those Blacks most likely to engage in high-effort coping.
This study investigates the relationship between allostatic load and a novel form of altruistic racism-related fear, or concern for how racism might harm another, which we term vicarious racism-related vigilance. Using a subsample of Black mothers from the African American Women's Heart & Health Study (N = 140), which includes detailed health and survey data on a community sample of Black women in the San Francisco Bay Area, this study investigates the relationship between Black mothers' experiences with racism-related vigilance as it relates to their children and allostatic load-a multisystem metric of underlying health across multiple biological systems. Findings indicate that vicarious racism-related vigilance was positively associated with allostatic load (i.e., worse health). Findings highlight the salience of vicarious racism-related vigilance for the health of Black mothers, underscoring how intersections between race, gender, and parenthood result in susceptibility to unique forms of health-harming stress.
Previous literature has described how people of historically marginalized groups (namely people of color, women, queer and transgender people, people living with disabilities, immigrants, and people of religious minority groups) are likely to internalize negative, oppressive feelings about their identities (David, 2014; David, Schroeder, & Femandez, 2019). For example, studies have found that many women and people of color (and women of color, in particular) experience what has been labeled as imposter phenomenon, or the notion that they are not intelligent or adequate enough, despite evidence that confirms their success or worth. Similarly, people of color and people from other historically marginalized groups are known to experience stereotype threat, or anxiety about performance or behaviors that could confirm biases about a social group they belong to. Finally, previous literature shows that people of historically marginalized groups navigate various types of microaggressions, or subtle or covert biased statements and behaviors that negatively impact their self-esteem, academic performance, mental health, and physical health. While the terms microaggressions, stereotype threat, and imposter phenomenon have been discussed thoroughly in academic literature, less is written about the connections between these concepts. Utilizing intersectionality theory, the current paper will propose an interactional model between these constructs and aims to describe how cumulative effects of microaggressions exacerbate and contribute to internalized oppression. Based on this model, this paper will also provide recommendations for future directions in psychological research and practice.
This critical review is one of the first to take a lifespan approach to examine the emotion regulation (ER) and coping strategies used by African Americans in response to racial-related adversities (e.g., discrimination, racism, prejudice) and to discuss why African Americans may engage in these specific strategies. The current review found that African Americans continue to experience racial discrimination throughout the lifespan. The most prominent coping and ER strategies among African American in response to racial discrimination appear to be negative emotion expression suppression, avoidant coping, social support, and religion/spirituality. The review discusses various factors that may underlie these patterns (e.g., power differentials, African Americans’ history and African culture) and also limitations of current ER and coping research. By examining stability and changes across the lifespan, time, and varying situations, more inferences about patterns of coping and ER and contributing factors can be made to better determine ways to help decrease or mitigate the effects of racial stress on African Americans’ lives.
Objective
The objective of the paper is to critically review the current state of the literature on the association between discrimination and allostatic load (AL) in adults and determine whether this association differs by sociodemographic characteristics.
Methods
An extensive literature search was conducted in PubMed, CINAHL, PsycINFO, and Embase to identify studies that investigated the association between discrimination and AL. The search was limited to the English language, articles that were peer-reviewed and articles that were published within the last 10 years.
Results
A total of 11 studies met the eligibility criteria for this review, 8 of which were cross-sectional and 3 of which were longitudinal. There was heterogeneity in the type of discrimination measured, the composition of AL summary score, and the analytic approach utilized to examine the relationship of interest. Nine studies found a significant, positive association between discrimination and AL. The types of discrimination found to be positively associated with AL included lifetime discrimination, childhood racial discrimination, everyday discrimination, and everyday weight discrimination. One study found that this association differed by educational attainment.
Conclusion
There is evidence that discrimination is associated with AL. Longitudinal studies with diverse samples are needed to further explore this association and how it differs based on sociodemographic characteristics.
The purpose of this article is to offer insight to administrators and human resource professionals at Traditionally White Institutions (TWIs) about developing action plans that provide meaningful support to Black administrators and faculty who are coping with racial trauma. Operationalizing tenets of Critical Race Methodology (CRM), the counter-narratives presented here are drawn from 15 years of unpublished professional and personal communication created by an individual Black faculty and administrator. The lectures, conference presentations, commencement addresses and other ephemera trace the development of battlements and emotional battle scars over the early years of one scholar-activist’s career at TWIs. The calamitous aftermath of Hurricane Katrina is considered in this context both as metaphor and collective psychic wound. As such, it illuminates other instances of vicarious trauma, foreshadows the Movement for Black Lives, and provides a devastating illustration of administrative unpreparedness. Revealing the ramifications of racial trauma can serve to help others who suffer to feel less alone and can provide stakeholders in higher education with valuable knowledge for the sake not only of recruitment and retention, but institutional transformation.
Both mindfulness and authenticity have been found to positively affect psychological well-being. The current study investigated the relationships between an interesting mix of eastern and western phenomena including mindfulness, authenticity and psychological well-being and considered the cultural diversities in measures of these variables. Participants (N = 165) completed the Mindful Attention Awareness Scale, Authenticity Scale, and the Psychological Well-Being Scale. Findings demonstrated that authenticity acts as a partial mediator for the relationship between mindfulness and psychological well-being. Authenticity remained a partial mediator in the White British sample but acted as a complete mediator of the relationship between mindfulness and well-being in the Chinese sample. We make several suggestions for therapeutic approaches that focus on authenticity and support a previous claim that person-centred psychotherapy can be considered a form of mindful therapy.
Authenticity entails autonomy, congruence, and genuineness. In this article, we use a self-determination theory framework to discuss a critical aspect of social environments that facilitates these aspects of authenticity, namely the experience of autonomy support. Although authenticity is often studied as a trait or individual difference, we review research demonstrating that authenticity varies within individuals and predicts variations in well-being. Next, we show that perceiving autonomy support within a relational context is associated with people feeling more authentic and more like their ideal selves and displaying constellations of Big 5 personality traits indicative of greater wellness in that context. To explore another important part of authenticity, being genuine in interactions with others, we review evidence linking autonomy support to situational variation in identity disclosure among lesbian, gay, and bisexual individuals. This research suggests that perceiving autonomy support within a context or relationship helps lesbian, gay, and bisexual individuals be more open about their sexual orientation and identity, which in turn affords greater opportunities for the satisfaction of not only autonomy, but competence and relatedness needs as well, facilitating well-being. We conclude by highlighting future directions in the study of authenticity’s dynamic nature, and the importance of the situation in its expression and its relation to well-being.
Objective:
Scientific research into compassion has burgeoned over the past 20 years and interventions aiming to cultivate compassion towards self and others have been developed. This meta-analysis examined the effects of compassion-based interventions on a range of outcome measures.
Method:
Twenty-one randomized controlled trials (RCTs) from the last 12 years were included in the meta-analysis, with data from 1,285 participants analyzed. Effect sizes were standardized mean differences calculated using the difference in pre-post change in the treatment group and control group means, divided by the pooled pre-intervention standard deviation.
Results:
Significant between-group differences in change scores were found on self-report measures of compassion (d = 0.55, k = 4, 95% CI [0.33-0.78]), self-compassion (d = 0.70, k = 13, 95% CI [0.59-0.87]), mindfulness (d = 0.54, k = 6, 95% CI [0.38-0.71]), depression (d = 0.64, k = 9, 95% CI [0.45-0.82]), anxiety (d = 0.49, k = 9, 95% CI [0.30-0.68]), psychological distress (d = 0.47, k = 14, 95% CI [0.19-0.56]), and well-being (d = 0.51, k = 8, 95% CI [0.30-0.63]). These results remained when including active control comparisons. Evaluations of risk of bias across studies pointed towards a relative lack of publication bias and robustness of findings. However, the evidence base underpinning compassion interventions relies predominantly on small sample sizes.
Conclusions:
Future directions are provided for compassion research, including the need for improved methodological rigor, larger scale RCTs, increased specificity on the targets of compassion, and examination of compassion across the lifespan. Although further research is warranted, the current state of evidence highlights the potential benefits of compassion-based interventions on a range of outcomes.
Drawing from mindfulness education and social justice teaching, this bookexplores an anti-oppressive pedagogy for university and college classrooms. Authentic classroom discussions about oppression and diversity can be difficult; a mindful approach allows students to explore their experiences with compassion and to engage in critical inquiry to confront their deeply held beliefs and value systems. This engaging book is full of practical tips for deepening learning, addressing challenging situations, and providing mindfulness practices in anti-oppression classrooms. Integrating Mindfulness into Anti-Oppression Pedagogy is for all higher education professionals interested in pedagogy that empowers and engages students in the complex unlearning of oppression.
This article defines the construct of self-compassion and describes the development of the Self-Compassion Scale. Self-compassion entails being kind and understanding toward oneself in instances of pain or failure rather than being harshly self-critical; perceiving one's experiences as part of the larger human experience rather than seeing them as isolating; and holding painful thoughts and feelings in mindful awareness rather than over-identifying with them. Evidence for the validity and reliability of the scale is presented in a series of studies. Results indicate that self-compassion is significantly correlated with positive mental health outcomes such as less depression and anxiety and greater life satisfaction. Evidence is also provided for the discriminant validity of the scale, including with regard to self-esteem measures.
This article explores the identity struggles of a community of Tibetan refugee women in the Indian Himalayas whose educational program combines a traditional Buddhist philosophical curriculum in Tibetan alongside a modern, secular bilingual curriculum in English-Tibetan. Ethnographic and action research data illustrate how negotiations of meanings in multicultural, multilingual EFL/EIL contexts go well beyond mere linguistic features to include cultural and gender identity struggles. Five students serve as case studies to consider five alternative patterns of identity and language negotiations: rejection, assimilation, marginality, bicultural accommodation, and intercultural creativity. The author relates these cross-cultural identity negotiations to various gender identity stances. She concludes by recommending a program of inter-cultural language teaching to address the increasingly global context of English language teaching and learning.
Self-compassion is conceptualized as containing 3 core components: self-kindness versus self-judgment, common humanity versus isolation, and mindfulness versus overidentification, when relating to painful experiences. Research evidence demonstrates that self-compassion is related to psychological flourishing and reduced psychopathology. Mindful Self-Compassion (MSC) is an 8-week training program, meeting 2.5 hours each week, designed to help participants cultivate self-compassion. MSC contains a variety of meditations (e.g., loving-kindness, affectionate breathing) as well as informal practices for use in daily life (e.g., soothing touch, self-compassionate letter writing). A detailed clinical case illustrates the journey of a client through the 8 weeks of MSC training, describing the key features of each session and the client's response.
Compassionate mind training (CMT) was developed for people with high shame and self-criticism, whose problems tend to be chronic, and who find self-warmth and self-acceptance difficult and/or frightening. This paper offers a short overview of the role of shame and self-criticism in psychological difficulties, the importance of considering different types of affect system (activating versus soothing) and the theory and therapy process of CMT. The paper explores patient acceptability, understanding, abilities to utilize and practice compassion focused processes and the effectiveness of CMT from an uncontrolled trial. Six patients attending a cognitive–behavioural-based day centre for chronic difficulties completed 12 two-hour sessions in compassionate mind training. They were advised that this was part of a research programme to look at the process and effectiveness of CMT and to become active collaborators, advising the researchers on what was helpful and what was not. Results showed significant reductions in depression, anxiety, self-criticism, shame, inferiority and submissive behaviour. There was also a significant increase in the participants' ability to be self-soothing and focus on feelings of warmth and reassurance for the self. Compassionate mind training may be a useful addition for some patients with chronic difficulties, especially those from traumatic backgrounds, who may lack a sense of inner warmth or abilities to be self-soothing. Copyright © 2006 John Wiley & Sons, Ltd.
Gregory Bateson was a philosopher, anthropologist, photographer, naturalist, and poet, as well as the husband and collaborator of Margaret Mead. With a new foreword by his daughter Mary Katherine Bateson, this classic anthology of his major work will continue to delight and inform generations of readers. "This collection amounts to a retrospective exhibition of a working life. . . . Bateson has come to this position during a career that carried him not only into anthropology, for which he was first trained, but into psychiatry, genetics, and communication theory. . . . He . . . examines the nature of the mind, seeing it not as a nebulous something, somehow lodged somewhere in the body of each man, but as a network of interactions relating the individual with his society and his species and with the universe at large."âD. W. Harding, New York Review of Books "[Bateson's] view of the world, of science, of culture, and of man is vast and challenging. His efforts at synthesis are tantalizingly and cryptically suggestive. . . .This is a book we should all read and ponder."âRoger Keesing, American Anthropologist Gregory Bateson (1904-1980) was the author of Naven and Mind and Nature.
The most potent weapon in the hands of the oppressor is the mind of the oppressed
- M Peters
Post-traumatic slave syndrome: America’s legacy of enduring injury
- J Degruy-Leary
- Degruy-Leary J.
Cultivating self-compassion in trauma survivors
- C K Germer
- K D Neff
- Germer C. K.
Neurodecolonization: Using mindfulness practices to delete the neural networks of colonialism
- M Yellowbird
- Yellowbird M.