Huang, Z.M., Fay, R. (University of Manchester) and White, R. (University of Liverpool), The Knowledge Landscape of 念(niàn)/mindfulness: Intercultural Ethics for Transcreation. Paper presented at the 19th CultNet, hosted by Durham University, April 21st-23rd, 2016.
The Knowledge Landscape of 念(niàn)/mindfulness: Intercultural Ethics for Transcreation.
1. The Knowledge Landscape of 念 (niàn) /
Mindfulness: Intercultural Ethics for
Transcreation
Zhuomin Huang
Richard Fay
Ross White
19th CultNet Meeting
Durham. 21st-23rd April, 2016
1
2. Content
• The Conceptual Migration of Mindfulness
• The Complexities and Dynamics in the
Transcreation of Knowledge Landscapes
• Intercultural Ethics
2
4. 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’
5. Transcreation
• ‘Transformative Creation’
• The processes and products
of interthinking (Littleton & Mercer, 2013)
and inter-transformative-
thinking
• the inter-transformative
complexities of knowledge
development
5
8. 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 Teachings
• Spreading (1st Century):
S.E. Asia: e.g. Thailand: สติ (saL dtiL)
China: 念 (niàn)
Vietnam (niệm)
Korea: 念/염 (nyem)
Japan: 念 (nen)
Religion
Morality
Psychology
Cognition
8
9. 2. Merged with Chinese Traditional
Philosophies (诸子百家) :
Cognition/Psychology
Mindfulness: ‘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)
Morality
Mindfulness: ‘Compassion’ (慈悲观)
-Confucius ‘The Study of Ren’ (仁学; i.e. Benevolence)
3. Gradually fading in the 20th Century
Mindfulness in China
1. The Chinese Character:
reciting and remembering by heart
(i.e.口吟心忆)
The
Hundred
Schools of
Thoughts
Buddhism
DaoismConfucius
(niàn)
9
释
道儒
10. Psychotherapies
• The late 19th and 20th: the ‘third wave’ of
refashioning the traditions
• Jon 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)
10
11. Education
• Ellen Langer (1993; 2013; 2000: 220): a flexible state of mind
in which new information and new contexts are
actively engaged
• A mindfulness-approach to learning
• Example key qualities:
₋ openness to new information;
₋ continuous creation of new categories;
₋ implicit awareness of multiple perspectives.
11
12. Intercultural Communication
• Stella 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)
12
13. 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’
13
14. The Conceptual Migration of
Mindfulness
14
A map of the migratory complexity involving:
• Multi-lingual
• Multi-disciplinary
• Multi-directional
• Multi-ideological
• Multi-cultural
• Multi-chronemic
Perspectives
15. MigrationsthroughTime
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
Zone Three: Occidental Oriental
Exchanges
18. 18
HICLMIC
Counter-flow
Dominant-flow
Criticism: 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 Flows
19. Counter-flow
19
(White et al., 2014)
Dominant
Power
Structure
Comparative
Lack of
Research in
LMIC
Challenges
of
measuring
counter-
flows
Prejudicial attitudes
towards non-western
approaches
Recommendation 1:
To maximize the potential for
counter-flows
20. Recommendation 2:
To foster common-flows
20
HICLMIC
Dominant-flow
(White et al., 2014)
Common Flow
Counter-flow
21. The Originating Orient to the
Appropriating Occident
• Appropriation 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).
21
22. Dominant Flows from the Occident
to the Orient
• Since 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 privileges
23. 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…’
24. 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)
24
25. The Promise of Common Flows
• Further explicated flows of responses, and potentially
conversations (Bodhi, 2010; Kirmayer, 2015):
Inconsistency? Unauthenticity?
OR
Creative ‘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).
25
26. MigrationsthroughTime
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
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-flows
28. 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; and
open to the mutually enriching interconnections
between these different ways of thinking
• A collective wisdom of discipline(s) (e.g. Asante, Miike & Yin,
2013)
28
29. 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)
29
30. Intercultural Ethics for Knowledge-Landscape
Transcreation
• Important role for intercultural ethics in the evolving
knowledge landscapes of all disciplines, and in the
transcreational processes through which they develop
• Our transcreational knowledge projects: e.g. mindfulness,
intercultural communication, global mental health, education 30
31. References
Asante, M. K., Miike, Y. & Yin, J. (2013). The Global Intercultural Communication Reader. London: Routledge.
Bodhi, B. (2011). What does mindfulness really mean: A canonical perspective. Contemporary Buddhism, 12(01), 19-39.
Clandinin, D. J. & Connelly, F. M. (1995). Teachers’ Professional Knowledge Landscapes. New York: Teachers College Press.
Deardorff, D. K. (ed.) (2009). The Sage Handbook of Intercultural Competence. New York: SAGE Publications.
Dreyfus, G. B. & Thompson, E. (2007). Chapter 5: Asian perspectives: Indian theories of mind. In Zelazo P. D., Moscovitch M. & Thompson E. (eds.) Cambridge Handbook of Consciousness (pp. 89-144).
Cambridge: Cambridge University Press.
Earley, P. C. & Ang, S. (2003). Cultural Intelligence: An Analysis of Individual Interactions across Cultures. Stanford: Stanford University Press.
Gudykunst, W. B. (1993). Toward a theory of effective interpersonal and intergroup communication. In Wiseman R. J. & Koester J. (eds.), Intercultural Communication Competence (pp. 33-71) Newbury
Park: SAGE Publications.
Guilherme, M., Glaser, E. & Mendez-Garcia, M. D. C. (2010). The Intercultural Dynamics of Multicultural Working. Bristol: Multilingual Matters
Holliday, A. R. (2013). The politics of ethics in diverse cultural settings: Colonising the centre stage. Compare: A Journal of Comparative and International Education, 43(4), 537-554.
Hyland, T. (2011). Mindfulness and Learning: Celebrating the Affective Dimension of Education. London: Springer Science & Business Media.
Kabat-Zinn, J. (1982). An out-patient program in behavioral medicine for chronic pain patients based on the practice of mindfulness meditation: Theoretical considerations and preliminary
results. General Hospital Psychiatry, 4(1), 33-47.
Khoury, B., Lecomte, T., Fortin, G., Masse, M., Therien, P., Bouchard, V., ... & Hofmann, S. G. (2013). Mindfulness-based therapy: A comprehensive meta-analysis. Clinical Psychology Review, 33(6), 763-
771.
Kirmayer, L. J. (2015). Mindfulness in cultural context. Transcultural Psychiatry, 52(4), 447-469.
Lan, M. (2009). 图解正念:成功者必有正念. [Visualising Mindfulness: Successful People Need Mindfulness]. Shanxi: Shanxi Normal University Press.
Langer, E. (1993). A mindful education. Educational Psychologist. 28(1), 43-50.
Langer, E., (2000). Mindful learning. Current Directions in Psychological Science. 9(6), 220–223.
Langer, E., (2013). The Mindful Mind. The Power of Mindful Learning. The American Journal of Psychology. 110 (2): 309–314.
Lei, S. (2009). 内容简介. [Content Introduction.] 正念. [Mindfulness]. Hainan: Hainan press.
Littleton, K. & Mercer, N. (2013). Interthinking: Putting Talk to Work. London: Routledge.
Thomas, D. C. (2006). Domain and Development of Cultural Intelligence The Importance of Mindfulness. Group & Organization Management, 31(1), 78-99.
Ting-Toomey, S. (1988). Intercultural conflict styles: A face-negotiation theory. In Kim Y. Y. & Gudykunst W. (eds.), Theories in Intercultural Communication (pp. 213-235). Newbury Park: SAGE
Publications.
Ting-Toomey, S. & Kurogi, A. (1998). Facework competence in intercultural conflict: An updated face-negotiation theory. International Journal of Intercultural Relations, 22(2), 187–225.
Ting-Toomey, S. (2007). Researching intercultural conflict competence. Journal of International Communication, 13(2), 7–30.
Ting-Toomey, S. (2012). Communicating across Cultures. New York: Guilford.
Ting-Toomey, S. & Kurogi, A., (1998). Facework competence in intercultural conflict: An updated face-negotiation theory. International Journal of Intercultural Relations, 22, 187–225.
Khoury, B., Lecomte, T., Fortin, G., Masse, M., Therien, P., Bouchard, V., ... & Hofmann, S. G. (2013). Mindfulness-based therapy: A comprehensive meta-analysis. Clinical Psychology Review, 33(6), 763-
771.
Perez Canado, M. L. (2008). Interview with Stella Ting-Toomey. Language and Intercultural Communication, 8(3), 209-217.
Phipps, A. (2013). Intercultural ethics: Questions of methods in language and intercultural communication. Language and Intercultural Communication, 13(1), 10-26.
Piet, J., & Hougaard, E. (2011). The effect of mindfulness-based cognitive therapy for prevention of relapse in recurrent major depressive disorder: a systematic review and meta-analysis. Clinical
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Editor's Notes
We will present our exploration about the knowledge landscape of nian/mindfulness through which we want to discuss our proposal of intercultural ethics for transcreation. Two of us are here today representing a team of three - myself, Richard, and Ross who are from multicultural, multilingual, multidisciplinary backgrounds. This character of our team also sustains our exploration on the complicated case of mindfulness, knowledge landscape, transcreation, and intercultural ethics.
The second term we want to introduce is transcreation, by which we mean the transformative processes and product of interthinking and inter-transformative-thinking. We use the term ‘transcreation’ to capture the inter-transformative complexities in knowledge development and in the evolution of knowledge landscapes
So first, we will map the migratory journey of the concept mindfulness.
In order to give you a sense of what it is, here are some examples how people tend to understand mindfulness in the East and in the West, You can have a look at them..
静中观心 (Heart-observation in Stillness)“观自在”是观世音菩萨的另外一个名号,意思是说,只要你能观照自己,你能认识自己,你就可以自在了。
So mindfulness is originated from Indian Buddhism 25 centuries ago. It was originally called as sati which could be translated as‘memory’ or ‘remember to be aware of. This concept offers religious and also humanistic dimensions of teaching such as cognition, moraltiy and psychology.
Since the first century, mindfulness, as an important tenet of Buddhism, started spread across Asian regions such as Thailand, China, Vietnam, Korea and Japan. To outline some of what happened in these conceptual migrations, we use the Chinese resource of our team and here focus on the migration of mindfulness in Chinese Han language.
Mindfulness in Chinese is nian. The design of this character has two meaning elements: ‘今’ (i.e. ‘吟’ / reciting) and ‘心’ / heart, the combination of which tries to capture the original meanings of sati - reciting and remembering by heart (i.e.口吟心忆).
Since Buddhism was first introduced to China, it has merged with chinese traditional philosophies and became one of the three most influential schools of thoughts , i.e. 儒释道 / Confucianism, Buddhism and Daoism. this merging and inter-influencing process, as the examples outline here, some of the key values of the Buddhist mindfulness were also mirrored in the other schools of philosophiesHowever, in the last century, the radical political and economical movements has disturbed the interest of the traditional culture and physisophies. mindfulness gradually faded in China.
In the similar period of time, in the so-called third wave of refashioning traditions, many Eastern traditional concepts were brought to the West. Mindfulness as one of them, was found, adapted, applied and further developed by Jon Kabat-zin in the 1980s as a psychotheraputic tool..
From this brief mapping of the migratory journey of mindfulness in the Orient, we can see how, long before it was introduced into the Occident, the concept had already been shaped through a complex process of migration, translation, syncretic adaptation, hybridisation (Kirmayer, 2015) and discolouration.
Since the 1980s, the concept was find, adapted and applied by Western scholars such as in psychotherapy, education, and intercultural communication. Each discipline tends to focus on certain qualities of mindfulness. However, their interpretations of the concept have overlaps and they offer cross-fertilisation to each other. For instance, in the field of IC, the understanding of mindfulness seems to have been pollinated by the insights taken from Education. More recently, in the last 15 years, there are some interesting further movements about mindfulness between the East and the West. We will discuss them in our next section after theorising some of these movements.
To maximize the potential for counterflows in the future, it will be important to be overcome potential barriers that have served to restrict the exchange of knowledge from LMIC to HIC. These include dominant power structures, a comparative lack of research being conducted in LMIC, challenges associated with measuring counterflows, and prejudicial attitudes towards non-western approaches. Only if these barriers can be overcome, will opportunities emerge to realize a global mental health that is truly global in scope
To maximize the potential for counterflows in the future, it will be important to be overcome potential barriers that have served to restrict the exchange of knowledge from LMIC to HIC. These include dominant power structures, a comparative lack of research being conducted in LMIC, challenges associated with measuring counterflows, and prejudicial attitudes towards non-western approaches. Only if these barriers can be overcome, will opportunities emerge to realize a global mental health that is truly global in scope
‘The growing connectivity, integration, and interdependence between people across the world that is the defining feature of the process of globalisation can create great opportunities for progress. But this process of connection is only as good as the ideas that are shared… by collating and exchanging knowledge from across the world…’
After mindfulness was introduced to the West through the appopriation flow, it also flowed from the West back to the East. But in this back-flow, it seems to be the Western understanding of mindfulness that is migrating. For example, in China, the concept is now also introduced as a psychological tool for treating stress and depression, and it is even sold as a short-cut or quick-fix for achieving success and peak-perofrmances.
Here are some quotes of how people talk about mindfulness in the East. We can see that the‘return’ of mindfulness in the East tends to gain its credentials from, and thereby reinforce the privileged status of the Western approaches.
We also find some quotes of people people in the West talk about mindfulness. So from these examples, we can see that both perspectives are Western favoured and previliedged.
In response to these dominant flow from the West, there have been two main counter-flows from the East. One seeks to clarify these Western-based understandings of mindfulness. For example, is mindfulness really non-judgemental and present-centered? Or we are keep creating awareness and making meaningful associations with the past and future? The other flow seeks to defend ‘authentic’ understandings of mindfulness from the possible distortions, misunderstandings, and dilutions of Western understandings of the concept.
These counterflows has further stimulated even more complicated patterns of flows, has brought opportunities of conversations which could potentially become common-flows. For example, some researchers argue that instead of attempting to stay ‘consistent’ with the fixed ancient text, some useful changes or so-called ‘unauthenticity’ could also been seen as ‘creative misreadings’ which will bring new energy and possibilities into the ancient wisdom (Kirmayer, 2015).
This quote from Hyland’s (2011) book has explicitly illustrates the usefulness of common flows. It says learning from the origins and the roots of mindfulness, as well as understanding the modern secular therapeutic perspectives of it, can provide a solid foundation for the further exploration and development of the concept.
So return to our map about the migratory complexities of mindfulness knowledge landscape, we now add our discussion of the more recent dynamics of its flows. The concept was firstly identified, appropriated and developed in the West. Then, it returned to the East with the characteristics of dominant flows which shade the re-gained understanding of mindfulness in the East - as is shown in the blue-red arrow. Interestingly, there are also counterflows from the East trying to clarify or to defend the new understandings brought in with the dominant flows. As the flows are getting more complicated and patterns of conversations are emerging, we see potentials of common flows that could be purposefully developed.
In our next section, we offer our proposal of using intercultural ethics to govern such intentional development of common-flows for knowledge transcreation.