III. The Contemplative Pedagogy Coward

Horizons ◽  
2019 ◽  
Vol 46 (1) ◽  
pp. 127-133
Author(s):  
Maureen L. Walsh

When I was asked about contributing to this roundtable on contemplative pedagogy, I was honored to be included in the mix. Yes, I have experimented in my teaching with contemplative practices for about five years now, and so I fit the group's focus in that way. And yes, my postdoctoral work focused on university pedagogy, and so it would seem like I would be a natural for this sort of roundtable. But before I go any further, I feel as though I need to out myself for who I truly am—instead of being a contemplative professor, I am a contemplative coward. No doubt, I have been impressed reading about and witnessing other professors’ thoughtful uses of contemplative practices in the classroom. And I even dabble in having my world religions students “go through the motions” of religious practices from Buddhism and Islam. But as I spent time thinking through my approach in anticipation of this roundtable, it became clear that my efforts have been nothing short of cowardly, due to the fact that, first, I have questioned my own ability to lead students in contemplative exercises, and second, I have been wary of asking students to engage in the practices of religious others in a serious way.

Author(s):  
Ruth Braunstein

Chapter 4 demonstrates that Interfaith and the Patriots developed different ways of enacting active citizenship in the course of their work together, and specifically their efforts to put their faith in action. Although both groups asserted that there was a public role for religion in diverse and pluralistic democratic societies, they differed in their understandings of how this should work in practice. Interfaith’s efforts to put their faith in action were driven primarily by concerns about religious inclusion, while the Patriots were driven primarily by concerns about religious liberty. Participants in the groups thus emphasized subtly different religious values, developed different ways of engaging with religious others, and engaged in different kinds of religious (and civil religious) practices. The chapter concludes by tracing the groups’ choices about how to put their faith in action to differences in their democratic imaginaries—their ways of understanding how democracy works and the proper role of active citizens in it.


Author(s):  
Hossein Yousofi

There are different sorts of disorder in human life. Some disorders take place directly in the human body which some disorders happen in the soul that is why we are not able to classify them as physical phenomena. The link between bodily health and spiritual health due to religious involvement by a committed person is a general accepted fact and finds a significant favor among the scholars. Avicenna, a great Muslim philosopher and physician, admitted and defended the relation between physical and mental health. The aim of this paper is to deal with the relationship between human bodily-mental health and religious involvement. An argument and detailed explanation is given on why and how religious involvement by a committed person will warrant human mental and bodily health. This paper while presuming that all world religions are in common in this regard but is limited to Islamic perspective. It will be articulated on the basis of Islamic teachings that praying as a first value advice in Quranic verses and other religious practices play an effective role to warrant human health.   Keywords - spiritual, Quranic perspective, physical health


Author(s):  
Mark S. Ferrara

AbstractThis paper demonstrates that cannabis can evoke “peak-experiences”—the name psychologist Abraham Maslow gave to fleeting moments of expanded perception indicative of self-transcendence—when used alongside more traditional religious practices such as meditation, fasting, contemplative prayer, and sacramental ritual. For that reason, religious seekers around the globe have deployed cannabis as a deliberate psychoactive to trigger the peak-experiences that stir feelings of ecstasy, wonder, and awe and resolve the “dichotomies, polarities, and conflicts of life.” As such, peak-experiences exemplify a form of spiritual revelation that has played a pivotal role in the history of religion, and because of its ability to elicit unitive consciousness at the heart of mystical insight, cannabis has been utilized as a mild entheogen across culture and tradition for millennia.


Author(s):  
Hugh Samson ◽  
Jenna Hartel ◽  
Kiersten Latham ◽  
Beck Tench ◽  
Hailey Siracky ◽  
...  

In the spirit of contemplative pedagogy, this panel introduces The Tree of Contemplative Practices – a graphic representation that helps educators and students to understand the main principles and seven major types of contemplative practices. Using the Tree as a framework, enthusiasts can learn contemplative practices in a systematic, secular, and bespoke manner. Sequentially, the moderator and presenters will: 1) Encapsulate their commitment to contemplative pedagogy; 2) Recount an application of The Tree of Contemplative Practices in their teaching; and 3) Demonstrate several of the Tree’s major limbs (e.g. generative) and branches (e.g. loving-kindness meditation).


2018 ◽  
Author(s):  
Marissa Mourer ◽  
Katia Karadjova

A research study at a rural, public university revealed interest among college students in engaging in mindfulness and contemplative practices within their university library. This study also identified a gap between interest in contemplative pedagogy among faculty and their engagement in contemplative practices within this newly-created library space, The Library Brain Booth. This study shares the results of visits to the Library Brain Booth by both first-time and returning participants. It also provides mean usage time at each of the following stations which were created to support mindfulness and contemplation: biofeedback, color-relax, game-relax, light-relax, read-relax, silent-relax, sound-relax, audio-meditate, prompt-meditate, video-meditate, gratitude-express, and virtual reality-immerse. The results of the study are intended to support the explicit promotion of metacognition and mindfulness in the academic process, both through mindfulness activities within the library for students, and through contemplative pedagogy in information literacy instruction.


2017 ◽  
Author(s):  
Marissa Mourer ◽  
Katia Karadjova

A research study at a rural, public university revealed interest among college students in engaging in mindfulness and contemplative practices within their university library. This study also identified a gap between interest in contemplative pedagogy among faculty and their engagement in contemplative practices within this newly-created library space, The Library Brain Booth. This study shares the results of visits to the Library Brain Booth by both first-time and returning participants. It also provides mean usage time at each of the following stations which were created to support mindfulness and contemplation: biofeedback, color-relax, game-relax, light-relax, read-relax, silent-relax, sound-relax, audio-meditate, prompt-meditate, video-meditate, gratitude-express, and virtual reality-immerse. The results of the study are intended to support the explicit promotion of metacognition and mindfulness in the academic process, both through mindfulness activities within the library for students, and through contemplative pedagogy in information literacy instruction.


2017 ◽  
Vol 4 (1) ◽  
pp. 71-76 ◽  
Author(s):  
Ameena Batada

Public health courses that provide opportunities for applied learning to develop students’ understanding of health disparities and methods for achieving health equity are of critical importance. Contemplative pedagogy can cultivate among students personal skills such as open awareness, introspection, nonjudgment, and compassion as students engage with communities across class, race, and other lines of difference. This article describes how contemplative practices are introduced and aligned with learning objectives in an undergraduate community-engaged course on health parity at a public liberal arts university in North Carolina, with the intent of contributing to the growing literature on contemplative education and how it may be appropriate in public health education. Contemplative pedagogy in this course offers opportunities for students to learn with their minds, bodies, and hearts. This article presents course context and structure, introducing contemplative practices to students, and two specific examples of contemplative activities that may help students better understand diversity and their role in sustainable health equity. The article concludes with a discussion and resources for instructors interested in contemplative pedagogy. As contemplative pedagogy gains ground in college instruction, it may also provide critical skill-building for students of public health.


2018 ◽  
Vol 6 (3) ◽  
pp. 3-13
Author(s):  
Valerie Bonnardel ◽  
Terry Biddington ◽  
Brandon May ◽  
Rhiannon Jones ◽  
Simon Roffey

Endorsing the role of Universities as caregiving organisations and following an initial report on contemplative practices (CP) in Higher Education by the Institute of Theological Partnerships (2016) and the Mindful Nation UK (2015), a Contemplative Pedagogy Working Group (CPWG) was convened to explore the possibilities to implement contemplative pedagogy and practices at the University. CP such as Buddhist meditation have direct bearings in developing and cultivating compassion. With the intention to foster a culture of gentleness within the University, a survey was administered to 301 students to: 1- probe their attitudes toward the introduction of CP at the University and 2- to collect information on their use of technology. Results indicate that 79% of students will be favourable to the introduction of CP at the University on a voluntary basis and 58% will be keen to engage with the practice. However, if short time practices were to be introduced in classes, 44% will be self-conscious and admit it will affect their practice. Seventy percent admit difficulty with their attention during lectures and exam revisions and 58% are distracted by mobile technologies used in classes, report of distractibility is more marked among the youngest. The survey’s result highlights student’s tendency to consider learning about CP in relation to the mind and emotions should be part of their education. This awareness is indicative of a change in students’ expectation and support the CPWG initiatives in offering regular Zen meditation practices and building up a Cosmic Garden within the University premises. Challenges in fostering a compassionate learning and teaching environment and concerns related to the pervasive use of technology in classes, in particular the correlation between the variety of online multitasking and the worry of feeling self-conscious during CP will be discussed.


2021 ◽  
pp. 097168582110065
Author(s):  
Shefali Kamat ◽  
Koshy Tharakan

Most religious texts and practices warrant the exclusion of women from religious rituals and public spheres during the menstrual flow. This is seemingly at odds with the very idea of ‘Religion’ which binds the human beings with God without any gender and sexual discrimination. The present article attempts to problematize the ascription of negative values on menstruating women prevalent in both Hinduism and Christianity, two major world religions of the East and the West. After briefly stating the patriarchal values that restrict women from participating in religious rituals and shaming them during menstruation as seen from both these religions, the article highlights the alternate feminist perspectives in beliefs that positively value the menstruating bodies. Thus, the notion of profanity is revalued as sacred in these alternate religious perspectives. Drawing from the writings of Mary Douglas, we then examine the connection between the notion of purity/impurity and menstruation and argue that what makes something pure or impure depends upon the archetype the society chooses to represent itself. In itself, nothing is either pure or impure in the sense of having a value or disvalue. This argument is exemplified through a feministic-hermeneutic approach to the religious practices in two major world religions. The article concludes by uncovering the patriarchal values held by religions as the cause of menstrual taboos in religious practices and argues that the notions of purity/impurity and sacred/profane are the results of the valuations made—from a patriarchal or feministic perspective.


Author(s):  
Laura Roche Chapman

Purpose: This tutorial introduces communication sciences and disorders (CSD) educators to contemplative pedagogy (sometimes called mindfulness in the classroom). While contemplative pedagogy has considerable overlap with evidence-based teaching and learning, and aligns with values in the CSD discipline, there are few published reports investigating the role of contemplative pedagogy in CSD education. This tutorial outlines the potential benefits of contemplative pedagogy to CSD education and offers suggestions on how to create mindful educators and classrooms. Specific contemplative practices are described. Basic instructions, along with ideas and examples of how practices can be modified and contextualized in CSD classrooms, are provided. Conclusions: Educators can bring contemplative practices into CSD classrooms in many ways. Educators can cultivate a contemplative disposition through a personal practice that can enhance the development of self-awareness. Self-awareness can then inform critical reflection of teaching. Educators can select and design contemplative practices that integrate students' first-, second-, and third-person ways of knowing. As an addition to the pedagogical toolbox, contemplative pedagogy offers opportunities for educators and students to connect their own values and experiences with the process of teaching and learning.


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