I’m looking for people who are Black or of colour (BPOC) and trans and nonbinary (TNB) people to interview for my PhD on “Race and Trans and Nonbinary Inclusion in Mindfulness”. I’d like to interview people who have experience of mindfulness or an interest in mindfulness about your experiences and suggestions; to address barriers and collate ways to increase diversity and inclusion in mindfulness spaces..
Please share this call out with your networks.

I’ll be running one-to-one interviews and focus groups of 4-6 people for BPOC and for TNB people to explore these issues in more depth. If you are both BPOC and TNB and want a focus group, you can choose which one to attend. Interviews and focus groups will last around 45 minutes to an hour, online and recorded purely for data analysis. I have ethical approval from the University of Aberdeen, and all your contributions will be anonymised and confidential. Please reach out to me on the email below for more details and to book an interview or focus group.

There is also a short 5–10-minute survey for TNBI people and BPOC, so please do take part if that is you and/or share with your networks. The survey begins with more information about the project and contains links to sources of support.

Please use and share the survey link below:
https://bit.ly/43f1woY

Please email me with any ideas, questions, or if you would like to take part in a one to-one interview or focus group:
j.malcolm.22@abdn.ac.uk

Thanks so much in advance to all who contribute to this important research.

I am honoured and grateful for the fees for this research being sponsored by The Everyone Project’s Chloe Homewood Bursary: https://www.everyoneproject.org/our-work-so-far

Josetta (they/them), doctoral researcher at University of Aberdeen

Email: j.malcolm.22@abdn.ac.uk

May 2025

Welcome to an update on my PhD research on the experiences of Black and people of colour (BPOC) and trans and nonbinary (TNB) people in mindfulness spaces. This research aims to explore any barriers and what may increase diversity and inclusion in mindfulness for these underrepresented groups.

We know it is important to hear and raise the voices of BPOC and TNB people who have tried or might benefit from mindfulness. This has been an area lacking in research in the UK, so I am excited to be launching a short online survey here, please see the link below.

Please note that this survey is only for people who are of colour and/or trans and/or nonbinary, so please do take part if that is you and share with your networks so we can get the experiences of these groups to make mindfulness spaces more inclusive. The survey is completely anonymous and confidential and only takes around 10 minutes. The survey starts with more information about the project and contains links to sources of support.

Please use and share the link below:

https://viis.abdn.ac.uk/snapwebhost/s.asp?k=174601197307

Whilst the survey is only for BPOC and TNB people, I am also keen to hear from tutors and other people interested in making mindfulness more inclusive for these groups, so please feel free to email me if you are interested in a one-to-one interview or focus group of 4-6 tutors/allies.

I will also be running one-to-one interviews and focus groups of 4-6 people for BPOC and for TNB people from May to July 2025. If you are both BPOC and TNB, you can choose which focus group to attend.

Please email me with any ideas, or if you would like to take part in a one-to-one interview or focus group:

j.malcolm.22@abdn.ac.uk

Thanks so much in advance to all who contribute to this important research.

I am honoured and grateful for the fees for this research being sponsored by The Everyone Project’s Chloe Homewood Bursary:

https://www.everyoneproject.org/our-work-so-far

This month saw the publication of the article “Mahamudra and Mindfulness Series, Part 1: Mindfulness” in the Springer Mindfulness Journal by Mindfulness Association tutor and Buddhist monk Choden.  This is the first of several articles by Choden that will be published in Mindfulness, an academic journal that is at the forefront of research into the practice and application of mindfulness. Part 2: Compassion will be published in May 2025 with the full set of articles and practices appearing here. 

The article is a boon for the Mindfulness Association, a recognition of its work, the centrality of the Mahamudra tradition to that work, and the impact of its MSc Studies in Mindfulness programme at the University of Aberdeen.  Perhaps more importantly, it re-opens the discussion on how practitioners and teachers bridge the gap between secular and Buddhist mindfulness.

This is an issue that has plagued modern mindfulness teachers, with John Kabat-Zinn admitting that he “bent over backwards” to avoid mentioning Buddhism when discussing mindfulness to avoid discouraging people from engaging in this life changing practice. Whilst perhaps understandable, this approach means we are in real danger of throwing out the baby with the bathwater, of limiting the potential of mindfulness by ignoring millennia of wisdom, teachings and lineage that have much to teach us in the modern, secular world.

In this article, Choden begins to redress this by placing the Mahamudra tradition in its historical context and explains how it is the bedrock of the teaching of the Mindfulness Association.  He shows the value of honouring and using Mahamudra practice, which Choden describes as “highly experiential and not ‘religious’ in and of itself”, for modern practitioners who are perhaps more drawn to the modern writings on mindfulness.  He explores how this tradition emphasises the interconnectedness of all experience and trains the practitioner to be aware of the nature of the human mind rather than to fixate on its contents.

This is the first step in a path to “liberation”, a brave word to use as it has connotations that can be divisive or off putting for some, but a word that needs to be understood and normalised.  As Choden explains, liberation has individual meaning, ranging from the modern secular reduction of suffering and habitual behaviours in our daily lives, through to the liberation from samsara and cyclical existence of spiritual practice.

Whatever it means to you, Mahamudra as part of mindfulness practices offers clear, structured guidance and insight that can benefit all.  The practices Choden describes mean mindfulness can be fully appreciated in its historical context, allowing scope for profound engagement and understanding of our inner workings.  The inclusion of Mahamudra, for both the secular and spiritual practitioners, makes mindfulness holistic rather than simply a few techniques borrowed from Buddhism and dropped into modern disciplines.

Mindfulness is at its heart simple but has the potential for profound and lasting change.  The gentle, compassionate and knowledgeable guide provided in this inclusive article can support the individual whilst also widening the conversation about the history and lineage in modern, secular mindfulness.

Read the full article here and look out for further posts as the series of articles are published.

The initial title and remit for my PhD was “Equity, Diversity and Inclusion (EDI) in Mindfulness” to look across the 9 protected characteristics listed under The Equality Act 2010 (race and ethnicity, religion or belief, sex, disability, sexual orientation, pregnancy and maternity, gender reassignment, age, marriage and civil partnership) [1]. However, having worked on the literature review, seen the lack of research on race and trans inclusion (Smith, Munt et al., 2016; Crane, Callen-Davies et al., 2023; Karelse, 2023), and being a Black and nonbinary mindfulness practitioner and EDI trainer, I have narrowed my focus to race and trans and nonbinary identities in mindfulness. Further, the challenging global and national events and discourses fuel the need to address these identities and attempt to increase awareness, understanding and ways of addressing race and trans-based inequity and injustice. Therefore, using a critical theory approach (Delgado and Stefancic, 2007; Warmington, 2020) [2] and mixed methods research (Cohen, Manion et al., 2017). I will be asking mindfulness practitioners questions to discover what these groups experience in mindfulness spaces, what influences attendance, what the barriers are, and what we can do to make mindfulness a more inclusive space. I am also interested in exploring creative research methods which may appeal to some people, such as audio and video diaries, and I’ll link my own experiences to the research with autoethnographic pieces (Muncy, 2010).  

We’re likely familiar with the mental and physical health benefits of practicing mindfulness ranging from improving focus, resilience, calm, pain management, anxiety, connection to others and managing discrimination (Grossman, Niemann et al., 2004; Ferguson, 2016; Rowe, 2016; Crane, Callen-Davies et al., 2023; Callen-Davies, Bristow et al., 2023). These could be better accessed by Black and People of Colour (BPOC) and trans and nonbinary (TNB) people who experience minority stress and have higher rates of socio-economic inequity, mental and physical health issues (Watson-Singleton, Black et al., 2019) [3; 4] and neurodivergence in TNB people (Warrier, Greenberg et al., 2020) [5].

I am loving my PhD journey; the learning, (reading, research and attending workshops, conferences and seminars), sense of purpose and community. I’ve also just been tremendously buoyed up by a confidence boosting First Progress Review, which was not only successfully passed but promoted the narrowing of scope. So, now I begin my 3^rd year of doctoral studies with my application to the ethics committee for approval to launch an online survey, followed by focus groups and interviews with current and potential mindfulness practitioners and tutors who are from BPOC and/or TNB communities. This ethical application process has been great for thinking about wellbeing and respect for my research participants, who may have experienced discrimination, and I appreciate anyone willing and able to participate. I will use my mental health background and group facilitation skills to create a safer space and offer sources of support to all who give their valuable time and energy to this much needed project. The benefits of taking part are to contribute to increasing diversity and inclusion in mindfulness and I will share links and info about free mindfulness resources and classes. And you might enjoy talking about your experiences.

Please email me if you have any questions or would like to take part in this study: j.malcolm.22@abdn.ac.uk.

I give gratitude to my wonderful first supervisor and (unofficial) mentor, Dr Graeme Nixon whose sad loss was a blow to all of us who were privileged to know and work with him; I send my love and condolences to his family, colleagues, students and friends. He is deeply missed and will always be an inspiration, joyful guide and motivating presence in our work.

Josetta (they/them), October 2024.

References

CALLEN-DAVIES, R.J., BRISTOW, J., GAZDER, T., GRIFFITH, G.M., NOORANI, Y. and CRANE, R.S., (2023). Mindfulness-based programmes and ‘bigger than self ‘issues: protocol for a scoping review. BMJ Open, 13(3), pp.1-8.

FERGUSON, M., (2016). Symposium: Mindfulness and Politics. 38(2), pp.201-205.

GROSSMAN, P., NIEMANN, L., SCHMIDT, S. and WALACH, H., (2004). Mindfulness-based stress reduction and health benefits: A meta-analysis. Journal of Psychosomatic Research, 57(1), pp.35-43.

COHEN, L., MANION, L. and MORRISON, K., (2017). Research methods in education. 8^th ed. London: Routledge.

CRANE, R., CALLEN-DAVIES, R., FRANCIS, A., FRANCIS, D., GIBBS, P., MULLIGAN, B., O’NEILL, B., PIERCE WILLIAMS, N.K., WAUPOOSE, M. and VALLEJO, Z., (2023). Mindfulness-Based Stress Reduction for Our Time: A Curriculum that is up to the Task. Global Advances in Integrative Medicine and Health, 12.

DELGADO, R. and STEFANCIC, J., (2007). Critical race theory and criminal justice. Humanity & Society, 31(2-3), pp.133-145.

THE EQUALITY ACT, (2010). Equality Act 2010. UK General Public Acts. United Kingdom.

KARELSE, C. (2023). Disrupting white mindfulness: Race and racism in the wellbeing industry. Manchester: Manchester University Press.

MUNCY, T. (2010). What is Autoethnography? Making Sense of Individual Experience. In: Muncey, T., Creating Autoethnographies. London: Sage. pp.26-53.

MURRAY, R. (2022). Acting on the evidence: ensuring the NHS meets the needs of trans people. The Kings Fund. Available: https://www.kingsfund.org.uk/insight-and-analysis/blogs/ensuring-nhs-meets-needs-trans-people [Date Accessed 14 October 2024].

SMITH, S., MUNT, S. and YIP, A., (2016). Cosmopolitan dharma: race, sexuality, and gender in British Buddhism. Boston: Brill.

RALEIGH, V. (2023). The health of people from ethnic minority groups in England.  

The Kings Fund. Available: https://www.kingsfund.org.uk/insight-and-analysis/long-reads/health-people-ethnic-minority-groups-england#:~:text=Most%20ethnic%20minority%20groups%20are,the%20impact%20of%20these%20strategies. [Date Accessed 14 October 2024].

ROWE, J., (2016). Micropolitics and Collective Liberation: Mind/Body Practice and Left Social Movements. New Political Science, 38(2), pp. 206-225.

WARMINGTON, P., (2020). Critical race theory in England: Impact and opposition. Identities, 27(1), pp.20-37.

WARRIER, V., GREENBERG, D.M., WEIR, E., BUCKINGHAM, C., SMITH, P., LAI, M.C., ALLISON, C. AND BARON-COHEN, S., (2020). Elevated rates of autism, other neurodevelopmental and psychiatric diagnoses, and autistic traits in transgender and gender-diverse individuals. Nature communications, 11(1), pp.1-10, Available: https://www.nature.com/articles/s41467-020-17794-1#:~:text=In%20two%20datasets%2C%20transgender%20and,schizophrenia%20compared%20to%20cisgender%20individuals. [Date Accessed 25 October 2024].

WATSON-SINGLETON, N., BLACK, A. and SPIVEY, B., (2019). Recommendations for a culturally-responsive mindfulness-based intervention for African Americans. Complementary Therapies in Clinical Practice, 34, pp.132-138.

Josetta’s PhD is sponsored by The Everyone Project.

The term ‘cisgender’ or (cis), is often used to distinguish from ‘transgender’ or (trans), which refers to people whose gender identity differs from the sex that they were assigned at birth.  When discussing violence against women, it’s important to consider that whilst cisgender women have specific experiences and challenges they face due to their gender there is a much broader context to consider that includes, trans women, non-binary, and gender non-conforming individuals, who may face different or additional layers of discrimination and violence. Efforts to combat violence against women, trans women, girls, and non-binary individuals must be multifaceted including legal; protection and education and awareness building.

The concept of intersectionality is vital when talking about violence against women, including cis women. The term ‘intersectionality’ was coined by Kimberlé Crenshaw and it highlights how different aspects of a person’s identity (e.g., gender, race, class, sexuality) intersect and how these intersections contribute to unique experiences of oppression and privilege. For instance, the experiences of violence faced by cisgender women can be influenced by their race, socioeconomic status, age, and other identity factors. Efforts to address violence against cisgender women encompass a wide range of strategies, including legal reforms, educational programs, societal attitude changes, and support services for survivors. These efforts aim to prevent violence, support survivors, and challenge the societal norms that arise at the intersections of multiple identities.

Women often face societal pressures related to body image, work-life balance, and caregiving responsibilities. Mindfulness practices can help manage stress and anxiety associated with these pressures. The regular practice of mindfulness allows for the embodiment and cultivation of a non-judgmental awareness of the body, which can be particularly helpful for CIS women struggling with societal beauty standards. This allows them to appreciate their bodies for their functionality rather than solely focusing on appearance. Further mindfulness fosters self-compassion, allowing CIS women to be kinder to themselves and address inner criticism. This can be especially helpful in navigating difficult emotions[2]

Likewise, there are also benefits for transgender and non-binary women using mindfulness: [3]

Research states that mindfulness can help with addressing dissociation and dysphoria and therefore support transgender and non-binary individuals navigate body dissociation and dysphoria.  By focusing on present-moment sensations rather than negative self-perceptions, they can develop a more neutral relationship with their bodies.

“ Mindfulness helps us get in touch with our own truth and…identify what gender or sexual identity feels most authentic and right for us.”  Heather Zayde, LCSW ^[4]

According to the Center for Mindfulness & Gender Justice,[5] Mindfulness practices can also create a safe space for exploring and understanding one’s authentic gender identity. By quieting the mind, individuals can connect with their internal experiences related to gender.  Transgender and non-binary individuals often face discrimination and social marginalization. Mindfulness can equip them with tools to manage difficult emotions and cultivate resilience in the face of these challenges.

Increasingly mindfulness-based techniques are used for those with post traumatic stress disorder (PTSD) and in trauma informed mindfulness and  trauma sensitive mindfulness. (TSM) [6]

Violence against women is defined as any act of ;

“Gender-based violence that results in or is likely to result in physical, sexual or psychological harm or suffering to women, including threats of acts such as coercion or arbitrary deprivation of liberty, whether occurring in public or in private life”. [7]

Violence against women, trans women, and girls, as well as non-binary individuals, represents a profound and pervasive issue worldwide. It manifests in various forms, including physical, sexual, psychological, and economic abuse. These acts of violence are deeply rooted in gender inequality, discrimination, and societal norms that perpetuate the marginalization and oppression of these groups. Physical violence includes beating, mutilation, and other forms of physical harm. Sexual violence encompasses rape, sexual assault, forced prostitution, and others forms of sexual exploitation. Psychological violence involves emotional abuse, harassment, stalking and other tactics designed to cause psychological harm. Economic violence refers to denial of resources, opportunities and services, which can trap individuals in abusive situations. The practice of mindfulness in some cases, can support those who have suffered such abuses and offers space and empowerment and resilience building skills to overcome those in need.

The important role that mindfulness can play in addressing PTSD for women is especially relevant as globally, women and girls are disproportionately affected by various forms of violence, often by someone they know, including intimate partner violence. Cultural, societal, and legal norms in many places either condone such violence or fail to adequately protect them. Trans women face a high risk of violence, discrimination, and stigma. Violence against trans women is often characterized by extreme brutality and can be perpetrated by both individuals and institutions. They face barriers to accessing justice, healthcare, and support services due to discrimination and lack of legal recognition. Nonbinary individuals often confront violence that is invisibilized by societal norms that do not acknowledge gender beyond the binary. Discrimination, misgendering, and exclusion compound their vulnerability to violence and limit their access to support services.

Finally, the National Center for Complementary and Integrative Health report a study by Zajacova et al 2023,[8] that shows,  [9]

“… higher levels of pain in sexual minority adults, particularly those who identify as bisexual or “something else.” The authors suggested that the stigma and discrimination faced by members of these groups may increase the risk of pain.” [10]

Given the number of Mindfulness Based Interventions (MBI’s) said to support those suffering from chronic pain, perhaps mindfulness can offer a mechanism for those dealing with pain associated with their gender identity. Cisgender women can play a role in the broader gender equality movement, which seeks to address and dismantle the patriarchal structures that contribute to gender-based violence and inequality. This movement includes advocating for the rights and well-being of all individuals across the gender spectrum, recognizing that gender equality cannot be achieved without addressing the needs and rights of transgender, non-binary, and gender non-conforming individuals as well.

In conclusion, when discussing women in the context of mindfulness gender and violence, it’s important to approach the topic with sensitivity to the nuances of gender identity and the intersectionality of different forms of oppression. Efforts to combat violence against cisgender women must be part of broader initiatives aimed at achieving gender equality and ensuring the safety and dignity of all individuals, regardless of their gender identity. At the individual level mindfulness can be a useful practice to help address these issues, however, many teachers maybe unaware that past trauma may make some exercises more challenging and that some adaptations maybe necessary to avoid inadvertently tiggering unsafe feelings and in creating safe spaces and changes in the use of language.

International Women’s Day is a day to raise a range of issues relating to women, here in this short blog I have tired to highlight some current work on this topic and over the coming year, I will continue to research into issues relating to Equity, Diversity, Inclusion (EDI). Please do get in touch with me if you have any thoughts or comments on this issue, I would love to hear them.

s.gonsalves.22@abdn.ac.uk

[1] https://www.internationalwomensday.com/

[2] https://balancenutritioncounseling.com/2023/11/12/meditation-and-body-image-finding-inner-peace-and-self-acceptance/

[3]Healthline: How Mindfulness Can Support Transgender and Nonbinary Practitioners: https://www.healthline.com/health/mind-body/embracing-the-trans-and-non-binary-body-through-mindfulness

[4] https://www.healthline.com/health/mind-body/embracing-the-trans-and-non-binary-body-through-mindfulness#self-discovery

[5] https://genderjusticeandopportunity.georgetown.edu/

[6] https://davidtreleaven.com/

[7] https://unstats.un.org/unsd/gender/vaw/

[8] Zajacova A, Grol-Prokopczyk H, Liu H, Reczek R, Nahin RL. Chronic pain among U.S. sexual minority adults who identify as gay, lesbian, bisexual, or “something else.” Pain. March 30, 2023. Epub ahead of print.

[9]https://www.nccih.nih.gov/research/research-results/the-prevalence-of-pain-among-sexual-minority-adults-is-higher-than-among-straight-adults-national-survey-data-show

[10]https://www.nccih.nih.gov/research/research-results/the-prevalence-of-pain-among-sexual-minority-adults-is-higher-than-among-straight-adults-national-survey-data-show

Shirley’s PhD is sponsored by The Mindfulness Association. You can Read other research blogs HERE.