Mindfulness Matters in Leadership

Author(s):  
Maria Guajardo

Mindfulness and leadership come together as a model for arriving at solutions in the field of education. Two approaches, Eastern and Western, present perspectives on mindfulness that are distinct, however both aim towards the same goal of enhancing awareness. Originating in the East, mindfulness is at the core of Buddhist philosophy and includes enhanced attention and an attentiveness to the present. Conversely, the Western approach to mindfulness gained traction in the 1970s in the field of cognitive and social psychology. Within the field of education in the United States, mindfulness has contributed, primarily in the classroom, as an activity to foster better classroom management and improved focus on learning. Mindfulness has also been applied to mindful learning, aimed at revealing enhanced approaches to learning. Along a similar vein, applications of mindfulness in the leadership field, encourage the approach of focused attention to individual leadership development, problem-solving, and self-reflection. Resonant leadership and authentic leadership are two of the primary leadership models that include the strategy of mindfulness. Moving beyond the individual perceptions of mindfulness in leadership development, a more collaborative approach of mindfulness has emerged, where social change emerges from interdependence and mutuality amongst a number of individuals. Whether at the individual or collective level, mindfulness is impacted by cultural influences. Educational leaders are tasked with leading ethnically diverse learning communities by necessity, as demographics change and ethnic minority populations become minority majority populations. Thus, awareness of one’s cultural mindset, both limitations and strengths, can contribute to one’s leadership abilities. Mindfulness, when directed inward, can paradoxically enhance one’s ability to better understand others and to breakthrough stereotypes. This perspective could foreseeably foster cultural competence and greater levels of cultural integration, but as a function of greater self-awareness. Thus, mindfulness and leadership, as a creative combination of self and other, come together as a promising model of leadership for educators. Whether integrated as a necessary element of existing leadership theories, or identified as an important process of reflection in leadership development, mindfulness opens a pathway to greater insight and awareness. Aspects of mindfulness can therefore contribute to leadership, in particular, at the intersection of these elements relative to culture.

Author(s):  
Judy McKimm ◽  
David Johnstone ◽  
Chloe Mills ◽  
Mohammed Hassanien ◽  
Abdulmonem Al-Hayani

Research carried out in 2016 by two of the authors of this article investigated the role that leadership ‘theory’ plays within an individual's leadership development and identified other components of clinical leadership programmes that are key to enabling the development of future leaders. While early career doctors identified leadership theories and concepts as important within their development as clinical leaders, these must be closely tied to real-life practices and coupled with activities that aim to develop an increased self-awareness, understanding of others, clinical exposure and leadership tools that they can use in practice. During a healthcare crisis, such as a global pandemic, maintaining a focus on leadership development (particularly for more junior clinicians) might not be seen as important, but leadership is needed to help people and organisations ‘get through’ a crisis as well as help develop leadership capacity for the longer term. This article, drawing from contemporary literature, the authors' own research and reflections, discusses how leadership development needs to continually adapt to meet new demands and sets out tips for those involved with clinical leadership development.


2019 ◽  
Vol 11 (1) ◽  
pp. 20
Author(s):  
Bashar S. Gammoh ◽  
Sam C. Okoroafo ◽  
Anthony C. Koh

This paper focuses on investigating the relationship between culture and green attitudes and environmental behavior across two countries representing societies with different cultural norms. The paper presents a theoretical model suggesting that individual level cultural differences influence consumer’s environmental consciousness which then influence their green consumerism and active ecological Behaviors’. Data was collected using survey research from two countries representing societies with different cultural norms—the United States and India. SmartPLS was used to assess the quality of the measurement model and test the proposed research hypotheses. Although the United States is a society that is generally driven by individualism and mastery orientation, study results indicate that at the individual level people attitudes and behaviors might be influenced by different orientations depending on the consumption situation. Overall, study findings highlight the value in understanding the influence of cultural factors at the individual level and not just at the country level.


Author(s):  
Clark Chilson

“Naikan” 内観 is a self-reflective form of meditation founded by Yoshimoto Ishin 吉本伊信 (1916–1988), who developed it from a lay Shin Buddhist practice called mishirabe身調べ. After Yoshimoto used it to help prisoners in the 1950s, psychiatrists in the 1960s started to use it as a psychotherapy. Today in Japan it is the most popular psychotherapeutic method that originated in Buddhism. Naikan involves self-reflection on three questions: What have I received from a significant other? What have I given back to that person? What troubles and difficulties did I cause that person? People doing Naikan ask themselves these questions in relation to a family member or some other person during particular times in their lives. There are two types of the practice: intensive Naikan (shūchū naikan集中内観) and daily Naikan (nichijō naikan日常内観 or bunsan naikan分散内観). The former is done continually for a week at a Naikan training center, of which there are about twenty-five in Japan and several outside Japan in Austria, Germany, and the United States. During intensive Naikan, those doing Naikan report individually eight or so times a day their answers to the three questions to an “interviewer” (mensetsusha面接者). Daily Naikan is done as part of a person’s everyday normal routine for as short as a few minutes or as long as two hours a day. Intensive or daily Naikan is offered as a therapy at about twenty medical institutions in Japan and another fifteen in China. Intensive Naikan is commonly done for one of four reasons. First, it is done to solve a specific problem, such as alcoholism, gambling addiction, a psychosomatic disorder, or a bad relationship with a family member. Second, it is used to train employees so they can interact better with customers and colleagues. The Toyoko Inn, for example, which has over 230 hotels throughout Japan, requires all its full-time employees to do intensive Naikan. Third, it cultivates greater self-awareness with regard to, for example, how our minds work. Finally, it is done to discover the true nature of our lives through a spiritual awakening, which commonly entails the realization of how we live due to the care of others and how we suffer because of our own self-centeredness. This final purpose is in accordance with Yoshimoto’s view of Naikan as a method for learning how to live happily regardless of one’s life circumstances. Those who do Naikan for non-psychotherapeutic purposes sometimes use the term “Naikanhō” 内観法 (Naikan method) to distinguish their aims from Naikan therapy (Naikan ryōhō) 内観療法, which is used to solve a particular problem. But regardless of whether Naikan is done for self-developmental, spiritual, or for therapeutic reasons, the Naikan method of reflecting on the three Naikan questions is the same.


Author(s):  
Joanna Cruickshank

Until late in the nineteenth century, the otherwise fractious universe of Dissent united in affirming Scripture as the supreme religious authority and in exalting the individual conscience as the final interpreter of the Bible’s message. Because of this scriptural fixation, Dissenters contributed disproportionately to the manifestly biblical character of nineteenth-century Anglo-American civilization. It is for that very reason often hard to differentiate a specifically Dissenting history of the Bible from much shared with other Protestants. General cultural influences such as an emphasis on human subjectivity had a lot to do with how Dissenters read their Bibles. The ‘Bible civilization’ to which they contributed was permeated with scriptural phrases and assumptions. Disputes about biblical authority became important because most people were privately committed to the intensive reading of Scripture with the aid of family Bibles. Scripture also lived in public through hymnody and preaching. The Bible featured heavily in political controversy, notably due to disagreements about its place in systems of public education. The tendency to found claims to religious authority on a purified reading of Scripture and to contrast this with the practice of Roman Catholicism was characteristic of Dissent, as was the tendency for those claims to clash. Dissenters divided, for instance, on prophetic interpretation or on whether biblical interpretation needed to be guided by creeds. Conflict over how to interpret the Bible deepened and widened to encompass questions about the character of Scripture itself. Representative early nineteenth-century Dissenters such as Moses Stuart and Josiah Conder held on to unsophisticated if potentially liberal assumptions about the nature of its inspiration but disputes about higher criticism would mount in the wake of Anglican controversies in the 1850s and 1860s. It was striking, however, that these disputes were not as acrimonious in the British Empire as in the United Kingdom or the United States, perhaps because Canadian or Australian Dissenters were more interested in confessional identity and national service. By the end of the century, the expanding terrain of intra-Protestant conflict made it increasingly difficult to discern a unified Dissenting voice. By 1900, it was not as clear as it had once been that ‘the Holy Scriptures are the sole authority and sufficient rule in matters of religion’.


2015 ◽  
Vol 36-37 (1) ◽  
pp. 163-183
Author(s):  
Paul Taylor

John Rae, a Scottish antiquarian collector and spirit merchant, played a highly prominent role in the local natural history societies and exhibitions of nineteenth-century Aberdeen. While he modestly described his collection of archaeological lithics and other artefacts, principally drawn from Aberdeenshire but including some items from as far afield as the United States, as a mere ‘routh o’ auld nick-nackets' (abundance of old knick-knacks), a contemporary singled it out as ‘the best known in private hands' (Daily Free Press 4/5/91). After Rae's death, Glasgow Museums, National Museums Scotland, the University of Aberdeen Museum and the Pitt Rivers Museum in Oxford, as well as numerous individual private collectors, purchased items from the collection. Making use of historical and archive materials to explore the individual biography of Rae and his collection, this article examines how Rae's collecting and other antiquarian activities represent and mirror wider developments in both the ‘amateur’ antiquarianism carried out by Rae and his fellow collectors for reasons of self-improvement and moral education, and the ‘professional’ antiquarianism of the museums which purchased his artefacts. Considered in its wider nineteenth-century context, this is a representative case study of the early development of archaeology in the wider intellectual, scientific and social context of the era.


Author(s):  
António Calheiros

Leadership has long been a topic of interest for both academics (Hiller, DeChurch, Murase, & Doty, 2011; Sanders & Davey, 2011) and practitioners (Bennis, 2007; George, 2003). Academics have tried to understand the concept and identify its consequences and determinants. Practitioners have focused their efforts in its training and development hoping to reap its promised benefits. Over the last decade, authentic leadership has emerged as the fashionable leadership theory. More than just promising impacts on performance and subordinates’ work satisfaction, authentic leadership addresses management’s long term demand for and ethic and moral commitment (Ghoshal, 2005; Rosenthal et al., 2007). Authentic leadership is “a process that draws from both positive psychological capacities and a highly developed organizational context, which results in both greater self-awareness and self-regulated positive behaviors on the part of leaders and associates, fostering positive self-development” (Luthans and Avolio, 2003). The components of authentic leadership’s self-regulated authentic positive behaviours are balanced (non-prejudice) processing, relational orientation and internalized moral perspetive. One key point of authentic leadership is the authenticity of leaders, which can be defined as “knowing, accepting, and remaining true to one’s self” (Avolio et al., 2004). Recent research (Ford & Harding, 2011) have argued that this demand for one’s true self privileges a collective (organizational) self over an individual self and thereby hampers subjectivity to both leaders and followers, and could lead to destructive dynamics within organizations. This paper discusses the seeming paradox of developing authenticity in leaders, (namely addressing the issues raised by Ford & Harding) and clarifies the aim of authentic leadership development. It also assesses the suitability of traditional leadership development methodologies in meeting the challenges posed by a process-based approach to leadership with a focus on individual and social identification.


2018 ◽  
Vol 11 (2) ◽  
pp. 114-130
Author(s):  
Pavithra Nagarajan

This article explores how a single-sex school for boys of color intentionally and unintentionally (re)defines masculinity through rules and rituals. The school’s mission posits that boys become men through developing three skills: selfregulation, self-awareness, and self-reflection. Drawing from qualitative research data, I examine how disciplinary practices prioritize boys’ ability to control their bodies and image, or “self-regulate.” When boys fail to self-regulate, they enter the punitive system. School staff describe self-regulation as integral to out-of-school success, but these practices may inadvertently reproduce negative labeling and control of black bodies. This article argues for school cultural practices that affirm, rather than deny, the benefits of boyhood.


1983 ◽  
Vol 13 (2) ◽  
pp. 159-171 ◽  
Author(s):  
Robert W. Buckingham

The hospice concept represents a return to humanistic medicine, to care within the patient's community, for family-centered care, and the view of the patient as a person. Medical, governmental, and educational institutions have recognized the profound urgency for the advocacy of the hospice concept. As a result, a considerable change in policy and attitude has occurred. Society is re-examining its attitudes toward bodily deterioration, death, and decay. As the hospice movement grows, it does more than alter our treatment of the dying. Hospices and home care de-escalate the soaring costs of illness by reducing the individual and collective burdens borne by all health insurance policyholders. Because hospices and home care use no sophisticated, diagnostic treatment equipment, their overhead is basically for personal care and medication. Also, the patient is permitted to die with dignity. Studies indicated that the patient of a hospice program will not experience the anxiety, helplessness, inadequacy, and guilt as will an acute care facility patient. Consequently, a hospice program can relieve family members and loved ones of various psychological disorders.


Sexes ◽  
2021 ◽  
Vol 2 (3) ◽  
pp. 331-344
Author(s):  
Jessamyn Bowling ◽  
Erika Montanaro ◽  
Sarai Guerrero-Ordonez ◽  
Stuti Joshi ◽  
Diana Gioia

In the United States, the COVID-19 pandemic has decreased partnered sexual behavior and increased the use of enhancement (e.g., toys). This has been partly attributed to reduced social interactions and stress. However, individuals’ perceptions of changes are missing in research. This study aims to examine how adults perceive changes in their sexuality during the pandemic. We conducted a nationwide survey of US adults from April–June 2020 (N = 326). This qualitative study examines the open-ended responses using thematic analyses. The following themes emerged from the data: (1) changes in the purpose of sex; (2) changes in sexual identity; (3) decreases in sex drive and desire; (4) increases in sex drive and desire; (5) fluctuations in sex drive and desire; (6) increased sexual experimentation and reflection. The stress, changes in home responsibilities and living situations, and time spent with partners (more or less) has affected individuals by increasing or decreasing their sex drive and desire. Participants responded to changes with self-reflection and awareness, and incorporating new practices (e.g., technology, kink). The purpose of sex has shifted in order to gain intimacy or connect, or to pass time. These changes were perceived as both positive and negative, and more research is needed to determine the durability of these changes.


2021 ◽  
Vol 11 (2) ◽  
pp. 75
Author(s):  
Jan Amos Jelinek

The Earth’s shape concept develops as consecutive cognitive problems (e.g., the location of people and trees on the spherical Earth) are gradually resolved. Establishing the order of problem solving may be important for the organisation of teaching situations. This study attempted to determine the sequence of problems to be resolved based on tasks included in the EARTH2 test. The study covered a group of 444 children between 5 and 10 years of age. It captured the order in which children solve cognitive problems on the way to constructing a science-like concept. The test results were compared with previous studies. The importance of cultural influences connected to significant differences (24%) in test results was emphasised. Attention was drawn to the problem of the consistency of the mental model approach highlighted in the literature. The analysis of the individual sets of answers provided a high level of consistency of indications referring to the same model (36%), emphasising the importance of the concept of mental models.


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