Thực tập chánh niệm và giao tiếp chánh niệm câu chuyện từ những người việt nam thực tập chánh niệm

VIETNAM NATIONAL UNIVERSITY, HANOI UNIVERSITY OF LANGUAGES AND INTERNATIONAL STUDIES FACULTY OF ENGLISH LANGUAGE TEACHER EDUCATION/ FACULTY OF LINGUISTICS & CULTURES OF ENGLISH SPEAKING COUNTRIES GRADUATION PAPER THE PRACTICE OF MINDFULNESS AND MINDFUL COMMUNICATION: STORIES OF VIETNAMESE PRACTITIONERS Supervisor: Nguyễn Thanh Hà Student: Nguyễn Thị Minh Hằng Course: QH2015 HANOI - 2019 ĐẠI HỌC QUỐC GIA HÀ NỘI TRƯỜNG ĐẠI HỌC NGOẠI NGỮ KHOA SƯ PHẠM TIẾNG ANH KHÓA LUẬN TỐT NGHIỆP THỰC TẬP CHÁNH NIỆM VÀ GIAO TIẾP CHÁNH NIỆM: CÂU CHUYỆN TỪ NHỮNG NGƯỜI VIỆT NAM THỰC TẬP CHÁNH NIỆM Giáo viên hướng dẫn: Nguyễn Thanh Hà Sinh viên: Nguyễn Thị Minh Hằng Khóa: QH2015 HÀ NỘI – 2019 Signature of Approval: Supervisor’s Comments & Suggestions I hereby state that I: Nguyễn Thị Minh Hằng, QH2015.F1.E1, being a candidate for the degree of Bachelor of Arts (TEFL) accept the requirements of the University relating to the retention and use of Bachelor’s Graduation Paper deposited in the library In terms of these conditions, I agree that the origin of my paper deposited in the library should be accessible for the purposes of study and research, in accordance with the normal conditions established by the librarian for the care, loan or reproduction of the paper Signature Date ACKNOWLEDGEMENTS As I loving kindness meditation, I would like to extend my gratitude to the following living beings: To myself, without whose courage and hard work, the thesis could have died somewhere on the very first page To my supervisor, Nguyen Thanh Ha, for her compassion, knowledge and support Her calm guidance and critical comments challenged me to perform better throughout the process And her words of encouragement lifted my spirits and reminded me to appreciate my work To Dr Hoang Thi Hanh for her help and enlightenment during the process of writing my proposal To my participants for their kindness and the insightful conversations on mindfulness and the mindfulness practice To my thesis group for the refreshing group meetings and gossips To my mom, dad and grandpa for their unconditional love and full support To my amazing friends for their companionship And to other human beings and bountiful Mother Nature for teaching me love and interconnectedness which gave me hopes that kept me working on this project i ABSTRACT Mindfulness has its root from religions, especially Buddhism The practice of mindfulness has been taught in the Buddha’s teachings with the aim of liberating people from suffering and cultivating happiness The practice of mindfulness made its debut as a psychotherapeutic approach in the 1980s and has increasingly been incorporated into various mental treatments The growing interest in the effects of mindfulness-based interventions has led to the increased number of studies on mindfulness practices in clinical settings with Western populations through the use of quantitative designs Nevertheless, there seems to be a dearth of research on lived experiences of lay practitioners who actively engage in mindfulness practices, especially in a Vietnamese context The present thesis aims to inquire into (i) the practice of mindfulness and (ii) the practice of mindful communication of three Vietnamese practitioners who claimed to have committed to the mindfulness practice for at least two years Qualitative design was utilized through the use of narratives to cultivate rich data about the practitioners’ first-hand experiences Significantly, individual narratives reflected the practitioners’ varied paths to mindfulness and how the meanings they made from mindfulness influenced the integration into their life Additionally, the interviews garnered the descriptions of mindfulness exercises, namely sitting meditation, body scanning, deliberate concentration in daily life, keeping a journal and talking to the child within The self-reported practices of mindful communication include awareness and self-regulation, deep listening, loving kindness meditation and beginning anew ii Once in about every two weeks, Ly and Phong would see each other for practicing beginning anew, following three steps as instructed by Hanh (2005) The first stage, “flower watering” based on the idea that each of us in a relationship has flowers of loving kindness and compassion for the other (Hanh, 2005), would take place with a person’s sincerely talking about his or her acknowledgement of the other’s positive personalities He or she then proceeded to the second part by expressing their regrets They are encouraged to draw on what they felt sorry in the relationship that they had not had any chance to rectify in the past Ly considered this stage as an opportunity for her to present her regrets but at the same time to recall and understand why she had hurt the other like that She noticed that they should not focus on explaining their past behaviour to the other as they would probably end up making excuses but just honestly express their regrets In the third period, he or she would express hurts and difficulties they had had in the relationship From Ly’s view, this part was not supposed to complain or put the blame on the other for having hurt her but simply to describe her hurting feelings in the hope that the other would be able to understand However, despite her attempt to cautiously express her difficulties by using descriptive language, she was under the impression that the other experienced a guilty feeling anyway Ly argued that unexpectedly making the other guilty was almost inevitable because with their care and love, they felt called on to be held accountable for the affliction Therefore, Ly found it make sense to adapt Hanh’s instructed practice (2005) by adding the another stage which was expressing a hope for the other’s help I find it helpful for both the other and me myself I think if there are hurts or difficulties in a relationship, it should be attributed to the misunderstanding between the two people at some point The one who hurts our feelings would like to adapt him or herself by not repeating the mistake, but how could they so if they could not manage to understand us however hard they try? They seem desperate and miserable Hence, by expressing what we hope, we show them the way they can help us and him or herself as well 68 Ly remarked that beginning anew should be done not only formally when the two people sat down and strictly complied with the stages but also less formally if they had built a trust foundation for the relationship and felt the urge to beginning anew on the spot She advised to beginning anew whenever they felt they should be frank to help them out of pains and unpleasant feelings but sincerity, understanding and compassion, as she emphasized, were building blocks for a constructive beginning anew Nevertheless, Ly proposed not to expect that every beginning anew session would successfully create a fresh start for the relationship There were times when we could not deal with our strong emotions and ended up with grudge and outrage or the other was not ready to understand us She took the view that what mattered more was the self-understanding and compassion for the other that beginning anew brought about and expectations of a fruitful practice might be unhealthy for the relationship To sum up, Ly described her practice of beginning anew with four steps on the basis of sincerity, trust and compassion they shared in the relationship She commented that beginning anew should be conducted at will and considered inwardly effective rather than expected to be influential in changing the other’s perspectives Summary of the practice of mindful communication Ly, Huong and Quang all depicted their practice of mindfulness in communication through their deliberate awareness of strong emotions, characters and external occurrences, self-regulation of their inner feelings and outward expression and deep listening Ly referred to beginning anew as a way to build a long-lasting relationship and Huong talked about her favorite loving kindness meditation as a practice to transform her inner anger and despair into benevolence and understanding for the other in a relationship Their narratives about their mindful communication exercises all feature their attention to the present-moment intrinsic and extrinsic stimuli, calmness of strong emotions, shifted perspectives towards the others’, deepened understanding and greater compassion The 69 practitioners also unfolded that the inner transformation that mindful communication brought about resulted in more personal satisfaction in their relationships 70 CHAPTER CONCLUSION Although there have been a great number of studies on mindfulness, most of them focus on the practice of mindfulness as psychotherapeutic interventions such as Mindfulness-based Stress Reduction (MBSR) (Kabat-Zinn, 2005, 2009), Mindfulness-based Cognitive Therapy (MBCT) (Segal et al., 2002), Dialectical Behavior Therapy (DBT) (Dimidjian & Linehan, 2003) and Acceptance and Commitment Therapy (ACT) (Hayes, 2005; Hayes et al., 1999) The present research manages to go beyond a clinical context and present the practice of mindfulness and mindful communication of lay practitioners who are employing several exercises to cultivate mindfulness in their personal and professional domains Additionally, scopes of the research to date have been mainly restricted to Western populations who attended psychological treatments (Bihari & Mullan, 2014; Bishop et al., 2004; Carson et al., 2004; Falb & Pargament, 2012) and who worked as psychologists and counselors using mindfulness-based approaches (Christopher et al., 2011; Rothaupt & Morgan, 2007) while there has been a dearth of investigations into Vietnamese context In response to the phenomenon, the thesis contributed to the body of research on the Vietnamese mindfulness practitioners with the aim of providing more perspectives on the practice Although the participants of the project claim not to be the representatives of the Vietnamese community, their presented views and practice of mindfulness and mindful communication are expected to unfold certain different perceptions and experiences in mindfulness cultivation in Vietnamese settings Furthermore, while various studies serve the purpose of yielding effects of mindfulness methods through the use of quantitative designs (Barnes, Brown, Krusemark, Campbell, & Rogge, 2007; Carson et al., 2004; Jones & Hansen, 2015), the present research drew on qualitative approach, more specifically through the employment of narrative, to generate rich data about lived experiences of the practitioners The findings show that the three participants all undertook various methods to cultivate mindfulness These include formal 71 practices, namely sitting meditation and body awareness, and informal practices inclusive of deliberate concentration in daily life, keeping a journal and talking to the child within Practices of mindful communication were elaborated on through the participants’ recounts of awareness and self-regulation, deep listening, loving kindness and beginning anew The practitioners’ portraits in which their uniqueness related to their personal experiences through narrative approach were depicted to provide insight into their path of the mindfulness practice The definitions of and views on mindfulness and mindfulness practice arose from the interviews and contributed to the participants’ changed perspectives and engagement in certain methods of enhancing mindfulness Their conceptualization of mindfulness and historical connection to the mindfulness practice were reported to play a significant role in their personal and professional life The practices of mindfulness and mindful communication of the practitioners follow the available instructions in handbooks on the practice of mindfulness (Hanh, 2005, 2016, 2017; Kabat-Zinn, 1994, 2005, 2009) but additionally propose their personal adaptation based on their own first-hand experiences Hence, the findings of the present studies draw certain implications of mindfulness cultivation for potential and current mindfulness practitioners The presented perspectives on the meaning of mindfulness may also serve as foundations for the implementation of the mindfulness practice to meet practitioners’ life demands related to mindfulness For researchers and stakeholders who wish to study or apply mindfulness in Vietnamese population, the results work as a source of data to gain insight into the Vietnamese practice and implications for future applications However, the study has certain limitations regarding the diversity of participants All the practitioners worked in development and civic engagement or actively got involved in social work I personally take the view that the feature of their profession or interest may become a contributory factor that constructs their perspectives on mindfulness as assistance in serving and a way to gain 72 understanding and offer compassion to others Hence, I suggest that further research on the phenomenon draw on a pool of participants from different backgrounds Furthermore, as the present thesis researched on mindful communication, future studies with the same concern may investigate the experiences of relationship partners or other interlocutors of the conversations to gain insight into their social interactions rather than experiences of one practitioner In light of the fact that the present research utilized interview to inquire into self-reported practices and changes as well as their perspectives on mindfulness, researchers of future studies may find it worthwhile to draw on observation or the combination of observation and interview to explore the participants’ practice more intensively in their settings 73 REFERENCES Baer, R A (2003) Mindfulness training as a clinical intervention: A conceptual and empirical review Clinical Psychology: Science and Practice, 10(2), 125–143 Baer, R A (2015) Mindfulness-based treatment approaches: Clinician’s guide to evidence base and applications Elsevier Baer, R A., & Krietemeyer, J (2006) Overview of mindfulness-and acceptancebased treatment approaches Mindfulness-Based Treatment Approaches: Clinician’s Guide to Evidence Base and Applications, 3–27 Baer, R A., Smith, G T., & Allen, K B (2004) Assessment of mindfulness by self-report: The Kentucky Inventory of Mindfulness Skills Assessment, 11(3), 191–206 Baer, R A., Smith, G T., Hopkins, J., Krietemeyer, J., & Toney, L (2006) Using self-report assessment methods to explore facets of mindfulness Assessment, 13(1), 27–45 Baer, R A., Smith, G T., Lykins, E., Button, D., Krietemeyer, J., Sauer, S., … Williams, J M G (2008) Construct validity of the five facet mindfulness questionnaire in meditating and nonmeditating samples Assessment, 15(3), 329–342 Barnes, S., Brown, K W., Krusemark, E., Campbell, W K., & Rogge, R D (2007) The role of mindfulness in romantic relationship satisfaction and responses to relationship stress Journal of Marital and Family Therapy, 33(4), 482–500 Bihari, J L., & Mullan, E G (2014) Relating mindfully: A qualitative exploration of changes in relationships through mindfulness-based cognitive therapy Mindfulness, 5(1), 46–59 Bishop, S R., Lau, M., Shapiro, S., Carlson, L., Anderson, N D., Carmody, J., … Velting, D (2004) Mindfulness: A proposed operational definition Clinical Psychology: Science and Practice, 11(3), 230–241 Bodhi, B (2011) What does mindfulness really mean? 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What brought you to the practice of mindfulness?/ Điều đưa bạn đến với thực tập chánh niệm? How you practice mindfulness?/ Bạn thực tập chánh niệm nào? How have you practiced mindfulness in interpersonal communication?/ Bạn thực tập chánh niệm giao tiếp với người khác nào? Can you tell me about some of your experiences when you practiced mindful communication?/ Bạn kể cho tơi nghe lần bạn thực tập chánh niệm giao tiếp với người khác không? What are changes in the way you communicate with others and the communication itself that you recognize?/ Bạn nhận thấy thay đổi cách bạn giao tiếp với người khác nói chuyện? Are there any difficulties you have encountered or encounter to practice mindful communication?/ Bạn có khó khăn thực hành chánh niệm giao tiếp không? 78 Appendix Coding Scheme CODING SCHEME Category 1: Mindfulness Subcategory 1: Encounters with mindfulness CODE: GNH TRAINING CODE: BOOKS BY THICH NHAT HANH CODE: TALKS BY THICH NHAT HANH CODE: SUSTAINABILITY FIELD COURSE CODE: INTRODUCTION OF SITTING MEDITATION CODE: ACTIVE INQUIRY INTO MINDFULNESS Subcategory 2: Definitions of mindfulness CODE: FULL AWARENESS OF THE PRESENT MOMENT CODE: TOOL TO IMPROVE RELATIONSHIPS CODE: DOOR TO BUDDHISM CODE: PATH TO LIBERATION CODE: ASSISTANCE IN SERVICE CODE: FOUNDATION OF WHO WE ARE Subcategory 3: Reasons for practicing mindfulness Subcategory 3.1: Self-care CODE: CURIOSITY ABOUT EXTERNAL WORLD CODE: SELF -BALANCE CODE: INNER PEACE CODE: STILLNESS AND CLARITY IN MIND CODE: SELF-RECONNECTION CODE: SELF-IDENTIFICATIO Subcategory 3.2: Social connection CODE: MARITAL ENHANCEMENT CODE: SOCIAL SERVICE Subcategory 3.3: Others 79 CODE: JUST FOLLOWING INSTRUCTIONS CODE: JOB REQUIREMENTS CODE: FREQUENT PRACTICE CODE: CO-PRACTITIONERS’ SERIOUS PRACTICE CODE: SELF-CHALLENGE Subcategory 4: Mindfulness practices Subcategory 4.1: Formal practices CODE: SITTING MEDITATION CODE: SITTING IN SILENCE CODE: CONSCIOUS BREATHING CODE: AWARENESS OF THOUGHT EMERGING CODE: OBSERVING THOUGHTS CODE: LETTING GO OF THOUGHTS CODE: MENTAL RECITATION OF POEMS CODE: MENTAL BREATH COUNTING CODE: BODY SCANNING CODE: YOGA CODE: WALKING MEDITATION Subcategory 4.2: Informal practice CODE: MINDFUL EATING CODE: DHARMA TALKS CODE: TAKING CARE OF THE CHILD WITHIN CODE: KEEPING A JOURNAL CODE: LYING DOWN MEDITATION CODE: EMOTIONAL AWARENESS CODE: SELF-REGULATION CODE: DELIBERATE CONCENTRATION CODE: SCHEDULE PLANNING CODE: NON- EXPECTATIONS 80 CODE: AWARENESS OF WEAKNESSES AND PLEA FOR IMPROVEMENT CODE: SANGA Subcategory 5: Factors influencing the mindfulness practice CODE: LOW-INTENSIVE PRACTICE CODE: UNFAMILIARITY WITH CO-PRACTITIONERS CODE: DISTRACTIONS IN THE CIRCLE CODE: BAD HEALTH CONDITIONS CODE: ENERGY FROM CO-PRACTITIONER(S) CODE: SERIOUS PRACTICE CODE: INTERNALIZATION OF CONCEPTS Subcategory 6: Remaining difficulties CODE: SELF DISCIPLINE CODE: SETTING ASIDE TIME CODE: MIND WANDERING CODE: DYNAMIC ENERGY FROM CO- PRACTITIONERS CODE: EXTERNAL NOISES Category Mindful communication Subcategory 1: Reasons for practicing mindful communication CODE: CO-PRACTITIONERS’ SINCERE AND OPENNESS CODE: TEMPERING PERSONAL CHARACTERISTICS CODE: COMMUNICATING WITH BELOVED ONES CODE: IMPROVING RELATIONSHIP WITH HUSBAND CODE: SELF-UNDERSTANDING Subcategory 2: Practices of mindful communication CODE: DEEP LISTENING CODE: AWAKIN CIRCLE – SHARING CIRCLE CODE: BEGINNING ANEW CODE: LOVING KINDNESS MEDITATION 81 CODE: NON-EXPECTATIONS CODE: MANTRA “DARLING I LOVE YOU” CODE: AWARENESS OF WHAT IS GOING ON CODE: EMOTIONAL AWARENESS CODE: AWARENESS OF JUDGMENT CODE: AWARENESS OF PERSONAL LIMITS CODE: AWARENESS OF DIFFERENCES WITH OTHERS CODE: SELF-OBSERVATION CODE: SELF-EVALUATION CODE: SELF-REGULATION CODE: NON-REACTIVITY CODE: VERBAL NON-VIOLENCE CODE: CONSIDERING POSSIBILITIES CODE: SEEING FROM OTHERS’ PERSPECTIVES CODE: SEEING OTHERS MORE IMPARTIALLY CODE: LESS EGO CENTEREDNESS CODE: HUMILITY Subcategory 3: Contributors to degree of mindfulness in communication CODE: CLOSENESS OF RELATIONSHIP CODE: WITNESSING OTHERS’ SINCERITY AND OPENNESS CODE: ABILITY TO UNDERSTAND OTHERS CODE: MOOD CODE: ENERGY Subcategory 4: Remaining difficulties CODE: UNCONDITIONAL LOVE FROM BELOVED ONES CODE: INABILITY TO UNDERSTAND OTHERS 82 ... NGỮ KHOA SƯ PHẠM TIẾNG ANH KHÓA LUẬN TỐT NGHIỆP THỰC TẬP CHÁNH NIỆM VÀ GIAO TIẾP CHÁNH NIỆM: CÂU CHUYỆN TỪ NHỮNG NGƯỜI VIỆT NAM THỰC TẬP CHÁNH NIỆM Giáo viên hướng dẫn: Nguyễn Thanh Hà Sinh viên:... practices, especially in a Vietnamese context The present thesis aims to inquire into (i) the practice of mindfulness and (ii) the practice of mindful communication of three Vietnamese practitioners who... DISCUSSION 30 4.1 Stories of the Vietnamese practitioners 30 Quang 30 Ly 34 Huong 42 Summary of stories of Vietnamese practitioners 48 4.2 The