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MULTIPLE IDENTITIES VIA SPIRITUALITY, HISTORIES AND CULTURAL RE-PRESENTATIONS 141Figure 5. The Eight-Fold Path serves as a useful framework for mindfulness practices in daily life, for both Buddhists and non-Buddhists.Figure 6. The Four Foundations of Mindfulness (Satipatthana Sutta)The Work of the 2010/2011 API Fellows
142 Panel 4The Traditional Practices of Mindfulness in ModernLifeFigure 8. Summary of some Formal and Informal MindfulnessPracticesFigure 7. Sitting Meditation Practice. (center picture), with theRinzai Zen Monk Toda san of Daitokuji in Kyoto, Japan in 2010.(Left): attending a ten-day Vipassana retreat in the Philippines in2009; there were Catholic nuns in our meditation batch.Mindfulness practitioners, whether beginners orveterans, are encouraged to practice the minimum ofFive Precepts during meditation retreats, (as well asapplying them in daily life). The Five Precepts can beeither the Five Yamas of Yoga (Figure 3), or the FivePrecepts originating from Buddhist meditationpractice (abstaining from: taking life; what is notgiven; sexual misconduct; false speech; intoxicants).Regardless of one’s religious or philosophicalorientation, these precepts prepare the practitioner toexamine one’s conscience, improve one’s socialrelationships, and help bring about a calm mindconducive to meditation.In addition to the practices mentioned in Fig. 8,another formal as well as informal mindfulnesspractice is “loving kindness” (metta) meditation(Siegel, 2010). This involves silent expressions ofpositive affirmations and intentions for oneself andothers, while in formal sitting meditation practice, orin informal situations. One such affirmation is “May Ibe happy, may I be healthy, may I be free from harm”.This is repeated a few times. The affirmation can bededicated to loved ones, acquaintances, or to thosewho have harmed one in the past or irritated one in thepresent.Attitudinal Foundation of Mindfulness Practice: Dr.Jon Kabat-Zin (1990) has listed eight attitudesnecessary for developing a mindfulness practice. Theseare outlined below in Table 1.Below (Fig. 8) are some formal and informal practiceswhich can help bring mindfulness to one’s daily life,further discussed by Siegel (2010).The Work of the 2010/2011 API Fellows
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CULTURE, POWER AND PRACTICES:THE GL
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viABOUT THE BOOKCULTURE, POWER AND
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viiiACKNOWLEDGEMENTSThe API Coordin
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x(co-authored with Gunawan Wiradi,
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xiiSri Wahyuni is the director of t
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xivThe gap between rich and poor is
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xviand development mainly: Economy,
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xviiiIn closing, I would like to qu
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xxmovements to defend their rights,
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xxiicomplex relationships between f
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xxivIndonesian Academy of Social Sc
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MULTIPLE MODERNITIES: GLOBALIZATION
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POTENTIAL OF LOCAL KNOWLEDGE AND PR
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58 Panel 2(Left) Kurazukuri are anc
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MULTIPLE IDENTITIES VIA SPIRITUALIT
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FLUX AND FLOWS OF PEOPLE, POWER AND
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OPENING REMARKS AND OVERVIEWDr. Rat
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247There is also a massive movement
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249need to be looked at, as globali
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251Appendix IWorkshop ScheduleThe T
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25313:00 - 15:00 Concluding PanelCh
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255THAILANDAroon Puritat, Artist an
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257RAPPORTEURSGarry MorrisonMarian
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Communication, Education and Public
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261have used tourism as a mechanism
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263Panel 4: Multiple Modernities vi
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265out how Asian women politicians
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267CONTACT DETAILS (as of March 201
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