Mindfulness in the context of Hawaiian culture can be considered as awareness and focused attention (mākia) grounded in relational ethics of aloha and ano (reverence) that supports being pono (right wholesomeness) in thoughts, speech, and actions. Mindfulness is both reflected as well as infused throughout Native Hawaiian traditional culture and contemplative practices. These practices including oral (speech), stillness (mind/heart), regenerative/movement (body, action), and relational (actions), support pilina (relationship, connection) with both the material (natural) and immaterial (spiritual) worlds with the intention to facilitate peace and harmony within oneself, and, as a result, with others, for a life lived with abundance and immanence. Very few mindfulness studies currently exist that include Native Hawaiian participants, thus the knowledge with respect to this population remains nascent. Nevertheless, we argue that for any cultural adaptation of mindfulness in Indigenous communities such as Native Hawaiians, it is crucial that researchers, scholars, and therapists respect the existing culture’s epistemological and ontological stance, and the ways mindfulness have been embedded or reflected in their traditional, cultural contemplative practices. This chapter provides such a framework with the Native Hawaiian culture as an illustrative example.

错误:搜索内容不能为空,请输入英文关键词
错误:关键词超出字数限制,请精简
高级检索

Mindfulness and Native Hawaiian Contemplative Practices

  • Thao N. Le,
  • Breanne Fong,
  • Kehaulani Lum,
  • Bruce Keaulani

摘要

Mindfulness in the context of Hawaiian culture can be considered as awareness and focused attention (mākia) grounded in relational ethics of aloha and ano (reverence) that supports being pono (right wholesomeness) in thoughts, speech, and actions. Mindfulness is both reflected as well as infused throughout Native Hawaiian traditional culture and contemplative practices. These practices including oral (speech), stillness (mind/heart), regenerative/movement (body, action), and relational (actions), support pilina (relationship, connection) with both the material (natural) and immaterial (spiritual) worlds with the intention to facilitate peace and harmony within oneself, and, as a result, with others, for a life lived with abundance and immanence. Very few mindfulness studies currently exist that include Native Hawaiian participants, thus the knowledge with respect to this population remains nascent. Nevertheless, we argue that for any cultural adaptation of mindfulness in Indigenous communities such as Native Hawaiians, it is crucial that researchers, scholars, and therapists respect the existing culture’s epistemological and ontological stance, and the ways mindfulness have been embedded or reflected in their traditional, cultural contemplative practices. This chapter provides such a framework with the Native Hawaiian culture as an illustrative example.