changing the habits of a lifetime mindfu

7252019 Changing the Habits of a Lifetime Mindfu

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Changing the habits of a lifetime mindfulness meditationand habitual geographies

Journal Cultural Geographies

Manuscript ID CGJ-13-0082R1

Manuscript Type Article

Keywordshabit mindfulness meditation mental health Bourdieu Merleau-Pontyreflexivity embodiment

Abstract

Mindfulness meditation (in the context of mindfulness based stressreduction and mindfulness based cognitive therapy) is a reflexive practicethat seeks to reduce suffering in the form of depression anxiety andstress Through a variety of techniques mindfulness meditation aims tocultivate awareness of the participantrsquos current experience (notably their

thoughts and feelings) as well as an attitude of non-judgement towardsthis experience Via Crossleyrsquos (2001) account of the relation betweenhabits and the development of a self-reflexive stance the paper develops

an understanding of agency as distributed across body mind and contextwhich is not fixed in time or space Drawing on in-depth depth interviews

carried out with students and teachers of mindfulness meditation thepaper analyses the role of dialogue in the practice and situates it withinthe wider routines of the participantrsquos everyday lives

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Changing the habits of a lifetime mindfulness meditation and habitual geographies

1) Introduction

It is increasingly being recognised that habit is a crucial concept for embodied geographies1

offering an interpretative grid through which we might understand certain aspects of the relation

between body and world (as mediated by culture) and also the relation between body and self (in

terms of reflexive practices) Habitual geographies of how individual human beings or indeed

social groups navigate space-time tracing out regularised lsquostructuresrsquo of activity and encounter

arguably lie at the heart of older projects which are concerned to apprehend lsquothe constitution of

social lifersquo2 More recent writings adopting a phenomenological or non-representational line have

also effectively enrolled notions of habit when considering the role of corporeal practices skills and

craft-work in fashioning everyday dwelt landscapes3 Having long been a term of discussion in

philosophy and the social sciences moreover habit has often been taken to be a negative force the

unthought and unintelligent element of the body posed against the thinking and intelligent mind

cast as the lsquoenemy of moral actionrsquo with its repetitive force removing the need for (and ability to)

think about what is lsquorightrsquo and requiring us to be emancipated from its non-deliberative and non-

rational nature4 Furthermore in this mechanistic understanding habits have been understood to

prevent change stubbornly trapping the body in the same regimes and routines and removing the

potential lsquonewness of the worldrsquo5 In creating this familiarity and repetition dominant cultural

norms are embedded within the habitual body rendering the power relations that form these cultural

forms invisible and therefore without challenge6

Habit has also been conceptualised as a more positive force however taken as both a practical way

of understanding the world that enables action and a form of intelligence that enables us to act

effortlessly in familiar circumstances In this way habit is seen to push understandings of agency

away from the lsquoexistence of a sovereign wilfulnessrsquo towards a distributed understanding of lsquothe

performance of subjectivities as more or less durable but ever-changing dispositions potentials and

failuresrsquo7 Indeed at a rudimentary level habit is seemingly founded upon the plasticity and

malleability of minds and bodies meaning that (seemingly unreflexive) habits associated with

discipline control and dominance ndash think of Foucaultrsquos lsquodocile bodiesrsquo for example ndash contain

within their very making the capacity to become undone8 Seen in terms of productive potential and

framed in terms of transformation habit is at the crux of recent discussions around the possibility of

what some commentators now frame as lsquopositive behavioural changersquo relating everyday practices

of consumption to wider geographies of carbon consumption9 or ethical consumption

10 for

instance At a bodily level habit has been positioned as central to present-day reflexive body

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techniques associated with wellbeing and good health including modern postural yoga dieting and

akin practices whose primary purpose is to work back upon the body so as to modify maintain or

schematise it in some wayrsquo11

In particular geographers have found habit to be a useful conceptual route into the lsquoheart of bodily

experiencesrsquo

12

enabling novel understandings to be developed of a mind-body-world assemblageacross which habit acts as a formative and generative force It has been used as a lens through

which to view a variety of cultural practices including dancing performing landscapes being a

passenger doing therapeutic massage walking and running13

In these writings habit is positioned

as central to developing understandings of how senses muscles and bodily dispositions are trained

how habitual embodied selves shape feelings and thoughts and how ubiquitous cultural practices

maintain or re-order the material and symbolic contexts in which habits take place Broadly

speaking then habit has enabled geographers to understand how cultural practices situate the

human body and self within such contexts and to ask important questions about corporeal changeand continuity the role of wider structures that situate us in the world and the relationship that we

have to our bodies in a diversity of contexts This paper speaks directly to these questions but also

addresses the relation between the body and self as mediated and shaped by habit More

specifically we focus on the articulations of habit and the development of a self-reflexive stance

enabling us to ponder what for some may become the mindrsquos critical self-awareness of the bodyrsquos

habits the latter of which may also include problematic mental habits with unhealthy bodily

correlates or symptoms The aim is to throw into relief not only lsquobodily experiencesrsquo involved in

habit but also the formation of a subjective relation to such bodily experiences as set within the

worldly contexts of wider habitual geographies

This at first seemingly strange meeting point of habit and reflexivity is one of the important tenets

of mindfulness meditation14

the case study which this paper addresses In the form of Mindfulness

Based Stress Reduction (MBSR) and Mindfulness Based Cognitive Therapy (MBCT) programmes

mindfulness meditation is a lsquosecularrsquo style of meditation deploying a variety of techniques which

intervene in established body mind and everyday habits perceived as damaging to the self (ones

supposedly resulting in stress anxiety and depression) The practice enables the cultivation of a

relation to the self that makes apparent the lsquohiddenrsquo habits upon which the self is understood to rest

encouraging the participant to form a new relation of awareness of these habits perhaps itself based

upon establishing new habits of judgement As a practical example which centralises the body

embodied habits and forms of self-reflexivity mindfulness meditation offers a clear opportunity to

avoid the eitheror alternative of social (or biological) determinism or sovereign chooser in relation

to habit It also allows us to configure both contemporary societal understandings of habit and the

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habitual body and contemporary experiences of embodiment embodied habits and corporeal

change (as reflected by for example practitioners who are seeking to modify or adapt their

possibly unknown habits) In order to do this we first seek to offer a framework for focusing upon

habit bodily techniques and self-reflexive practice via the work of sociologist Nick Crossley

whose work synthesises Bourdieu and Merleau-Ponty in order to offer an account of habit and self-

reflexivity in the context of reflexive body practices Following this we look at the role and

function of habit in mindfulness practice first by considering the attention paid to reflexive

techniques that are designed to interfere with habitual emotional and perceptual responses to

external and internal events and stimuli and secondly to understand how the practice is situated

within the wider everyday habits (including space-time routines) which constitute the ebb and flow

of participantsrsquo daily lives

2) Conceptualising habit

In a series of books and articles Crossley traces how conceptualisations of habit have emerged as

critiques of dualist theories of the body First he draws on Bourdieursquos idea of lsquohabitusrsquo which

outlines how past actions become sedimented in the body thus shaping the present Habitus works

across multiple embodied registers structuring perception thought and action into forms of know-

how and competences disposing the individual to act in particular ways in particular contexts and

thereby offering an understanding of the body that lsquocan account for its regularity coherence and

orderrsquo15

Within this conception of habitus habits are always socially constructed they are lsquothe way

society becomes deposited in persons in the form of lasting dispositions or trained capacities and

structured propensities to think feel and act in determinant waysrsquo16

These social practices are

embedded in the body and are reproduced via embodied actions This understanding of habit offers

insights into the reproduction of lsquosocietyrsquo and Crossley notes that the key political insight offered

by Bourdieu is in relation to this societal reproduction habitus is seen to render invisible the power

relations that structure society while being complicit in reproducing these power relations As such

habitus must be subjected to critique with analysis targeted towards the lsquounderlying and invisible

dynamics within fieldsrsquo that are credited with agency shaping the lsquoopportunities and actions of the

incumbents of various positions without those incumbents being necessarily aware of the factrsquo17

Bourdieu supposes it to be difficult for the individual to reflect upon and change the habitus

precisely because it functions lsquobelow the level of consciousness and language beyond the reach of

introspective scrutiny or control by the willrsquo18

Furthermore unless lsquoprompted by an experience that

disturbs their faith in the status quorsquo19

individuals are unlikely to cultivate a reflexive perspective

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Crossley argues that Bourdieursquos account would be enriched by the development of a lsquomore

hermeneutic perspective which admits of human reflexivityrsquo20

on the part of research subjects

critiquing Bourdieursquos work in three main ways Firstly Crossley argues that while Bourdieu claims

that the habitus offers a lsquoldquomiddle pathrdquo between determinism and free willrsquo21

his writing does not

clearly delineate the mechanism by which this path is achieved in practice For Crossley this

substantiates critiques of Bourdieu as a deterministic thinker 22 Secondly Crossley argues that

Bourdieu problematically conflates the agent with habit suggesting that there is in fact lsquomore to

agency than the concept of habit can fully capturersquo23

While habits shape the actions of the agent he

continues it is still (self-reflexive) agents who act24

Thirdly Crossley outlines the fact that there is

little in Bourdieursquos writing to enable exploration of the lsquosubjective side of the social worldrsquo25

In

order to counter these critiques and to develop a broader view of agency (indeed if lsquoagencyrsquo

remains the appropriate term in such a phenomenological rendering) Crossley argues that we need

to develop a more nuanced understanding of the human agent in relation to habit (avoiding

positioning ourselves on the side of either freedom or determinism) For Crossley the way to do

this is via a model of reflexive self constituted via language Drawing on the writing of

phenomenological thinker Merleau-Ponty26

he argues that it is by hearing ourselves think that we

find out what we think As well as becoming aware of our own thoughts via language (speech or

thoughts) we can enter into a dialogue or discussion with ourselves Language allows us to have a

relation to ourselves and it is this dialogue that constitutes the reflexive self for Crossley This

gives rise to Crossleyrsquos definition of agency as lsquopurposive and meaningful conduct shaped by

habitrsquo27

In defining the reflexive self Crossley notes that the act of reflection may itself become habitual so

we might cultivate a habit of self-reflection (or rather a lsquohabitual reflexivityrsquo) This might make us

into reflexive beings able to question and potentially change how we live Crossley therefore sees

self-reflection as offering liberatory possibilities and his understanding of habit via a

transformational framing has clear potential to contribute to a more diverse geographical figuring of

habit28

However it is important to note that the transformation Crossley envisions in relation to

habit and therefore the potential for liberation is inevitably limited because while agents are lsquonot

wholly pre-empted by the notion of the habitusrsquo29 the possibility of transformation is always located

within the existing habitus and the (habitual) contexts in which we are located Habits provide lsquothe

necessary background of meaning and preference which makes choice possiblersquo30

ndash for instance

our habits of thought cannot but shape the conversations we have with ourselves (so our horizons

for self-reflection are largely configured by our existing linguistic schemas) and the questions we

might ask ourselves are rooted in our social contexts (inasumuch as we can only perceive

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deficiencies and attributions relative to others and collective representations) As such a radically

new perspective on the self is neither guaranteed nor perhaps even possible

Crossley usefully underlines the importance of examining relations between habit and reflexivity

negotiating the tension between transformation and habituation The significance that he attaches to

human agents is useful in thinking about the question of agency in relation to habit and reflexivityHowever the case study that this paper considers (mindfulness meditation) suggests the existence

of a different relation between reflexivity and habit Following an introduction to mindfulness

meditation and a discussion of the methods used the paper will look at the dialogue with the self

into which people can apparently enter via practices of mindfulness meditation and ask what kind

of collective representations structure the reflexive habit being developed in particular questioning

what habits are seen as problematic and why Following this the paper will examine the

relationship between worldly contexts and the development of these reflexive habits focusing on

how the participants negotiate the relationship between mindfulness meditation and their everydaylives Focussing on worldly contexts (eg everyday space-times) enables us to offer a supplement or

rejoinder to Crossleyrsquos account and opens up a social scientific and geographical perspective on the

practice of mindfulness in its everyday context31

The paper offers a distinct perspective on the

contemporary cultural and practical (possibly even political) significance of lsquohabitual geographiesrsquo

3) Mindfulness meditation methods and introduction to the practice

The research underpinning this paper derives from a funded project which aimed to look at the

lsquoplacersquo of two practices yoga and meditation sometimes configured as spiritual lsquopractices of the

selfrsquo32

We had a particular interest in how these practices happen in context both the lsquofitrsquo within

individualrsquos everyday lives and the space-time contexts within which they take place The year-long

project was carried out in Brighton and Hove a smallish city on the South coast of the UK which

has a high concentration of said practices We utilised a number of qualitative methods including

in-depth interviews with teachers and centre owners diary-interviews conducted with participants

and observant participation in yoga classes and on a mindfulness meditation course33

This paper

focuses on mindfulness meditation ndash or more specifically mindfulness meditation as it is currently

being practiced within a Western health and wellbeing context through the development of MBCT

and MBSR programmes MBSR was established by Jon Kabat-Zinn at the University of

Massachusetts Medical School in 197934

it was subsequently developed into MBCT during the

1990rsquos by the cognitive and behavioral psychologists Zindel Segal Mark Williams and John

Teasdale35

While there are plenty of books CDrsquos and websites through which people can learn

mindfulness meditation our research participants attended and were recruited via an eight week

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MBSR or MBCT course Such courses targeted at individuals who suffer from recurrent

depression anxiety or chronic pain are growing in popularity amongst the general population in the

UK and are slowly but increasingly being offered by local National Health Service mental health

trusts36

Mindfulness meditation is an integrative form of meditation that aims to cultivate awareness of the participantrsquos current experience (notably their thoughts and feelings) as well as an attitude of non-

judgement towards this experience As many authors have acknowledged the practice is a hybrid

between lsquoWestern cognitive science and Eastern practicesrsquo37

and while MBSR and MBCT courses

are effectively non-religious they draw in elements of Buddhist practice particularly insight

(Vipassana) meditation Most courses including the ones attended by our participants tend to focus

on three areas of (classroom andor homework) practice First they aim to teach participants a

number of mindful meditation techniques (such as breathing meditation the body scan mindful

eating and mindful walking) Secondly working with a group format (usually of 8-12 participants)they try to foster discussion and feedback about these techniques and to provide a space for self-

reflection Thirdly lsquohomeworkrsquo is set and learning materials are provided in the hope that

participants will establish a daily meditation practice (of about 40 minutes per day) and put the

techniques into practice during their daily life routines While we do not wish to go into the specific

details of each session during a course ndash not least because they are adapted by individual teachers ndash

in the following we outline some of the techniques central to these courses and outline the rationale

given for them38

Key to the course is for participants to become aware of a tendency to be on automatic pilot in their

thoughts feelings and actions ndash in other words not being present in your body while you are doing

something The aim instead is to cultivate a way of staying within and increasing awareness of the

lsquopresent momentrsquo Mindfulness of the breath meditation is one way to cultivate this skill39

a

lsquoBring your awareness to the level of physical sensations by focusing your attention on the

sensations of touch and pressure in your body where it makes contact with the floor and

whatever you are sitting on

b

Now bring your awareness to the changing patterns of physical sensations in the lower

abdomen as the breath moves in and out of your body

c Focus your awareness on the sensations of slight stretching as the abdominal wall rises with

each inbreath and of gentle deflation as it falls with each outbreath

d There is no need to try to control the breathing in any way ndash simply let the breath breathe

itself As best you can also bring this attitude of allowing to the rest of your experience

There is nothing to be fixed no particular state to be achieved As best you can simply allow

your experience to be your experience without needing it to be other than it is

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e Sooner or later (usually sooner) your mind will wander away from the focus on the breath in

the lower abdomen to thoughts planning daydreams drifting along ndash whatever This is

perfectly OK ndash itrsquos simply what minds do hellipWhen you notice that your awareness is no

longer on the breath gently congratulate yourself ndash you have come back and are once more

aware of your experience hellip Then gently escort the awareness back to a focus on the

changing pattern of physical sensations in the lower abdomen renewing the intention to pay

attention to the ongoing inbreath and outbreath whichever you find

f

hellipAs best you can bring a quality of kindliness to your awareness perhaps seeing the

repeated wanderings of the mind as opportunities to bring patience and gentle curiosity to

your experiencersquo40

In another key practice which seeks simply to bring a lsquocuriousrsquo and lsquofriendlyrsquo awareness to

whatever is happening in the present the participant lies down for a body scan A teacher (in person

or via a CD) directs the participant to focus their attention around all the areas of their body in turn

lsquothe challenge is can you feel the toes of your left foot without wiggling them You tune

into the toes then gradually move your attention to the bottom of the foot and the heel and

feel the contact with the floor Then you move to the ankle and slowly up the leg to the pelvis Then you go to the toes of the right foot and move up the right leg Very slowly you

move up the torso through the lower back and abdomen then the upper back and chest and

the shoulders Then you go to the fingers on both hands and move up the arms to the

shoulders Then you move through the neck and throat the face and the back of the head

and then right on up through the top of the headrsquo41

The purpose of this is for the participant to become mindful of their experiences in the present

moment including their bodily sensations and the mindrsquos commentary (the lsquodiscursive mindrsquo as it

has been termed by writers on mindfulness meditation42

) Being mindful in everyday life is

practised through such techniques as mindful eating and mindful walking Both of these involve full

attention being given to the process of eating or walking the attention is paid to the food (how it

looks how it smells the act of cutting it the muscles used to bring it to the mouth the taste and

texture of the food as it is chewed slowly) or to the body walking (the feel of the ground as the foot

meets it the feel of the foot meeting the ground breathing the feel of the wind on the skin)

In the following section we draw on in-depth interviews with four mindfulness meditation

teachers43

and seven meditation students44

along with reference to some of the secondary literature

relating to MBSR and MBCT45

in order to look at two things first the shift from Crossleyrsquos

understanding of a discursive dialogue with the (habitual) self ndash which mindfulness meditation

understands to actually increase forms of mental suffering ndash towards the opening up of a non-

discursive form of self-reflexivity and secondly the significance of everyday (space-time) contexts

for the ability of the participants to develop this self-reflexive stance

4) Practising Mindfulness meditation

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i) Dialogue with the self towards habitual self-reflexivity

The lsquoproblemsrsquo that these practices are designed to address are those of particular mental patterns

which create and perpetuate stress unhappiness depression and dissatisfaction As already

introduced in the previous section fundamental to these problems is a kind of habitual lsquoautomatic

pilotrsquo operative at a sub- or semi-conscious level

46

This is generally the first thing introduced in theMBCT and MBSR courses and concerns a state in which the mind is passive lsquoallowing itself to be

ldquocaughtrdquo by thoughts memories plans or feelingsrsquo47

Our habitual patterns of thought transform

what might otherwise be a fleeting negative feelingthought into a more enduring form of negativity

or rumination Ruminative thought attempts to lsquoproblem solversquo by taking us back to past times

where we might previously have felt like this in lsquoan effort to understand what went wrongrsquo48

and to

project us into imagined futures Teacher 2 a female psychotherapist and teacher of MBCT clearly

describes this

ldquoyou know a lot of us just spend so much time flying out of our bodies trying to be in the

next place trying to be in the last place upset because you know wersquore thinking in the

past wersquore planning for the future wersquore not really presentrdquo49

(teacher 2)

The writing on mindfulness suggests that rumination does not solve our problems but rather is

likely to precipitate a lsquocascade of mental events that draws us down into a depressionrsquo50

The

lsquoproblemrsquo is not the feeling but rather how the mind reacts to the feeling51

This habit of mind is

seen to persist because of wider cultural beliefs that this is the best hope of revealing a lsquoway to

solve our problemsrsquo52

The hinge of the techniques is to teach the participants to recognise when their minds are running

on automatic pilot and lsquoto teach them to intentionally to shift their awareness to something elsersquo53

thus intervening in habits of thought and allowing the (agentic) reflexive self to change their

relation to these habits This change is made possible in mindfulness meditation by a focus on the

present moment accessed via attention to physical experiences of the immediate context The

objective of situating attention in the body is to lsquoget out of our heads and learn to experience the

world directly experientially without the relentless commentary of our thoughtsrsquo54

The diarists

reported that the practices had indeed had an effect on their habits of thought For instance diarist 5

a male musician between the ages of 46 and 55 who lives with his partner and children and

practices mindfulness meditation and yoga said this

ldquoI think itrsquos actually noticing your thoughts and not letting them run away with you all the

time I think thatrsquos what has happened since Irsquove had the breakdown is that I was one of

these people whose thoughts raced a million miles an hour They still do to a degree but

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much less so Now that could be the medicationhellip But maybe the combination of

medication and meditation slowed me down for the first time ever reallyrdquo (diarist 5)

Diarist 25 a female full time mother between the ages of 26 and 35 who lives with her partner and

child and practices mindfulness meditation noted that her life had been given a different rhythm

ldquoA lot of my life Irsquove just been running from one thing to another like in a frantic kind of

excited way because Irsquom quite an hellip energetic sort of person hellip I was doing lots of differentthings But I feel like Irsquod just been running from one thing to another and never stopping

And so this maybe has given me a chance to stoprdquo (diarist 25 interview)

Participants are trained to notice automatic pilot and in so doing to generate an alternative lsquohabitrsquo

of acute awareness of what is going on in the present (both in the world and in onersquos mind and

body) thus developing an interplay between attention (to the present moment) and a meta-

awareness of what is happening in the (habitual) body-mind (in the present moment) Still this

reflexivity often only became apparent after the individual had noticed that they had drifted off into

their usual state of autopilot Notable here is one of the assumptions of mindfulness that due to theinherently discursive nature of the mind the practice constantly fails As Segal et al put it

lsquowandering is what minds dorsquo55

and rather than berating the self for lsquofailingrsquo the teachers described

how an attitude of acceptance rather than judgement needs to be cultivated

ldquoAnd actually the core of mindfulness hellip is the letting go Is the being with hellip the

accepting of how things are and then just allowing things to be helliprdquo (teacher 2 interview)

ldquopeople come in distressed because of the judgements theyrsquore making about certain things

hellip lsquoOkay this is what is happening to your thinking style when yoursquore anxious or yoursquore

upset or you know someonersquos cut you up as you were driving into workrsquo Itrsquos hellip those

judgements that are driving the way that we react to life so yeah in terms of mindfulness

itrsquos just about noticing thatrsquos happening and not getting hooked in hellip to our dramas and our

reactionsrdquo (teacher 1 interview)

Changing the relationship between the self and these habits of thought so that the participant can

see them lsquoas they are simply streams of thinking events in the mind rather than getting lost in

themrsquo56

is seen as crucial to removing suffering

lsquoThat thing of if your thoughts drift off hellip most people think hellip [meditationrsquos] about

clearing your mind and being relaxed But no sometimes your headrsquos just full of stuff hellip If

you give yourself a hard time or you get self-critical about something yoursquove done yoursquore just making the whole problem a whole lot worse arenrsquot yoursquo (teacher 1 interview)

The reflexive subject emergent here differs from the one mapped out by Crossley in a number of

ways Firstly while Crossleyrsquos reflexive subject is constituted through dialogue (in particular the

ability to ask oneself questions and pose answers to them) mindfulness meditation sees these kinds

of dialogue to be problematic (inasmuch as they obscure the present moment and encourage

individuals to become caught up in ruminations) Secondly mindfulness meditation suspends the

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form of judgement that Crossley identifies as central to this self-reflexive dialogue (in which we

evaluate ourselves via the questions we ask ourselves and effect a change in our habits as a result)

In contrast mindfulness meditation cultivates a non-judgemental form of paying attention to the

self which doesnrsquot necessarily have to result in a change in habits Thirdly Crossleyrsquos version of

agency is characterised by a clear intentionality albeit shaped by habit In contrast agency is

constructed in mindfulness meditation via an ongoing dialogue between the mindful activity (ie

the attention to actions in the present moment ndash breathing walking eating and so forth) and a

wider meta-awareness of what is happening in the (habitual) body-mind as this activity proceeds

This gives agency a less purposive and more exploratory form

As a result of these differences the desired end-point of the transformation also differs Crossleyrsquos

reflexive self aims towards an end-point of a different body-mind generally constructed relative to

dominant norms around what a body-mind should be This has consequences for the social status

(within a particular lsquofieldrsquo) of an individual57

In contrast the reflexive self advocated inmindfulness meditation sets up an expansive sense of awareness in order to be more accepting of

the body-mind as it is and espouses an attitude of lsquonon-strivingrsquo58

This does not necessarily entail a

desire for change in status or position but rather the development of a different attitude towards

onersquos current position59

The reflexive self of mindfulness meditation thus offers a different model

of transformation while Crossleyrsquos reflexive self entails willing transformation in the self

mindfulness meditation absolutely does not involve this kind of will to transformation but rather

the transformation of the relationship to the self as it is This is not to say that the participant

becomes resigned to the current form of their selfhood ndash or framed in terms of habit they remain a

passive body helplessly drawn along by existing habits ndash but rather that their current form of

selfhood becomes something to be explored (by developing an active relationship to their embodied

habits)

Reflexive practices are always lsquodonersquo in specific material spatio-temporal contexts and the habits

that they are designed to reshape are always situated in and clearly related to these contexts While

Crossley gestures towards the material circumstances within which a reflexive self might engage

with habits (as he assesses how transformations in the self might relate to the socialcultural norms

that structure) his engagement with contexts is limited We suggest there is a need for a more

geographically sensitive engagement with habit and reflexivity As such it is important to look at

the relations that exist between body and world in such practices and so the following section will

trace two different relations that exist between bodies and contexts First it will examine how the

contexts within which reflexive body practices are undertaken shape the agency of habit andor the

reflexive self enabling or frustrating our abilities to relate tointervene in habits of thoughtbody

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The section will trace how participants negotiate the techniques alongside the wider contexts of

their everyday lives attending to the relation between habits at the individual scale and wider

habitual geographies (eg working routines sleep childcare) Secondly it will look at how such

reflexive practices might change the relationship that we have with the material contexts within

which we live While Crossley suggests that we might experience a change in our position within

the field(s) where we are located by engagement with reflexive practices mindfulness meditation

potentially offers a different relation to context in which we do not change position but rather

change our relationship with the (existent) contexts where we are located

ii) Relationship with context intervening in geographies of habit

Looking at the experiences of a number of diarists is instructive in beginning to understand some of

the negotiations made between their practice and the routines of their wider lives For each diarist it

is useful to explore both of these relations first how wider contexts shape engagement with

mindfulness meditation and secondly how the practices change relations with these wider

contexts For example diarist 23 a female housing support worker between the ages of 36 and 45

who lives alone and practices yoga and meditation was seemingly able to experience the lsquoidealrsquo fit

between her practice and her wider life in that she could lsquofitrsquo it into her everyday working routine

(albeit in a relatively fraught way) and in turn it shaped her relationship with that work in a manner

that she experienced as positive She described how her workplace was close to the Buddhist Centre

and how she would normally

ldquohelliprush to the Buddhist Centre one minute before meditation starts and then hope that Irsquovegot some money to pay them and run upstairs trying to look calm try and remember how

many cushions I need sit down pant a bit and then kind of think I always do this and next

time Irsquoll try and get here a bit earlier But at least Irsquom here and yeah itrsquos better than nothingrdquo

(diarist 23 interview)

As well as being able to fit her practice into her working day her space-time diary described how

the practice at lunchtime had an impact on her subsequent working activities

ldquo2072010 230-500 Back to the office for another client appt Felt more calm and centre

after meditation and also more confident than usual with this client who I can find

challengingrdquo (diarist 23 diary)

In this instance diarist 23 can be seen to embody the lsquointentionrsquo of mindfulness meditation in

which she maintained her current place within the lsquofieldrsquo (and indeed the proximity of her work to

the Buddhist Centre facilitated her practice) and changed her relationship to it via her practice

Impromptu informal mindfulness practices were also seen to lsquofitrsquo in the participantsrsquo everyday

routines enabling them to develop alternative relationships with events which they had habitually

ge 11 of 23





F o r P

e e r R

e v i e w

12

experienced as difficult For example diarist 19 a female administrator between the ages of 56 and

65 who lives alone and practices yoga and meditation described how she was able to do the

techniques when she needed them during her working day

ldquoAnd I think that having meditation throughout your day is probably far better than having

to do it every day It is a tool that you can just use any minute of the day Sometimes if

yoursquove got a really terrible time at work you shut yourself in the toilet and just breathe Andthen you can come out and go lsquoyes finersquo Because otherwise you might lose itrdquo (diarist 19

interview)

Other diarists however had not been able to lsquofitrsquo their practice easily within their everyday lives

and had developed other ways to negotiate the relationship between their practice and their context

For example diarist 4 a female academic between the ages of 46 and 55 who lives with her partner

and practices mindfulness meditation and yoga identified a number of tensions arising as she tried

to accommodate the practice within her domestic routines She told us that she found it hard to

create a lsquospacersquo (literally and metaphorically) within her home to practise

Diarist 4 ldquoItrsquos really just a desire to be in that hellip place where itrsquos quiet hellip but Irsquom not very

good at it (and I think a lot of people have this problem) Irsquom not very good at taking myself

away from a very hectic environment where there seems to be lots going on and where lots

needs doing like you know supper needs cooking and the kitchen needs clearing and I

havenrsquot quite finished my emails Irsquom not very good at saying lsquoright yoga or meditationrsquo I

mean I am if Irsquove got a class (which is presumably why a lot of people use classes hellip) but

hellip just to extricate myself from all that and just go up to my room and sit there I still find

that quite difficultrdquo

Interviewer ldquoWhat do you mean To negotiate with others to do itrdquo

Diarist 4 ldquoNo just myself really I mean everyone elsersquod be fine lsquogo on go go awayrsquo

[laughs] hellip but erm I know Irsquom someone who needs to ndash whatever it is Irsquom trying to do if

Irsquom trying to sit and write ndash everything has to be cleared up first You have to have done the

laundry and got the breakfast and cleared that up and thatrsquos just the way I seem to be And I

thought that getting into meditation things might change that and I would just be able to

float through the kitchen see all the mess and float out the other side [laughs] It hasnrsquot quite

worked that way In fact you know in some ways I need to be more prepared and organised

in other ways to enjoy the meditationrdquo (diarist 4 interview)

What she describes here is how the space-time routines through which her life is structured and the

material contexts within which she lives make it difficult for her to practise at home (therefore

obscuring the potential for her to change her relation to those space-time routines and material

contexts) Her habits for doing work (ie needing to clear up before writing) also persist for doing

meditation A class ndash where ldquothe space would be organised by somebody else for usrdquo (diarist 4

interview) ndash would offer this clutter- and task-free space thereby circumventing her habitual

inability to do something where there are still domestic tasks remaining undone Yet she noted in

her interview that she ldquodoesnrsquot go to a class for that anymorerdquo60

She also told us that she had been

Page 12





F o r P

e e r R

e v i e w

983089983091

able to squeeze meditation into her already existing routines outside of the home aided by some

guided mindfulness meditation exercises downloaded on to her iPod so that she could listen to them

on the bus journey to work

ldquoIrsquove put [the guided meditation CDs] on my iPod as well now so I can have them I take

sometimes I have my iPod like on the bus hellip I sometimes do a little bit hellip of meditation on

the way out to [campus] on the bus because itrsquos just time that Irsquove got to myself so itrsquos quitenice helliprdquo (diarist 4 interview)

Her space-time diary showed that when she felt she really needed the practice she did manage to fit

it in at home

ldquo3152010 900-1100 up to do yogameditation 900-945 (home) Determined not to miss

this today as yesterday didnrsquot turn out so well with rushed start and no yogameditation

practicerdquo (diarist 4 diary)

Diarist 25 found that her current lifestyle both enabled and complicated her practice She had given

up work due to anxiety and then started meditation three months later (as a response to difficulties

that she was experiencing in her life) Giving up work had enabled her meditation and yoga

practice giving her time to attend sessions at the Buddhist centre on an almost daily basis Later

becoming a mother had also shaped her practice

ldquoHaving Baba has enabled me to do what Irsquom doing Actually having a kid and staying at

home has enabled me to get into meditation When he was little I used to take him along

to the Buddhist Centre and hersquod sleep and Irsquod go upstairs to one of the sessions and people

wouldnrsquot mind me leaving him in the buggy downstairs I mean I havenrsquot been doing that

so much recently but thatrsquos when Baba was [six months to 18 months] But now Baba will

go to sleep two hours in the middle of the day and I can do some thenrdquo (diarist 25interview)

The routine of her day with her child in combination with the support offered by the Buddhist

Centre enabled her to devote discrete time and space to her meditation She also used time with her

child to practice walking meditation saying ldquoI do walking meditation when Irsquom walking to the park

with Babardquo But this was not straightforwardly easy as she found pushing the pushchair

frustrated her practice ldquowhen Irsquom not pushing the buggy I can concentrate like on my feet - the

feelings of my feet ndash much easier than if Irsquom pushing the buggyrdquo

The experiences of these diarists show that it is not perhaps as straightforward as simply fitting the

practice within current space-time routines in order to alter onersquos experience of an existing life as

structured via those space-time routines (the kind of reflexive relation entailed in mindfulness

meditation) The teachers pragmatically acknowledged that fitting a formal daily meditation

practice in was difficult For instance teacher 2 explained that the main work done by students on

the MBSR and MBCT courses is in the time between the sessions rather than the sessions

ge 13 of 23





F o r P

e e r R

e v i e w

14

themselves All the teachers set lsquohomeworkrsquo and then facilitated group discussions around what the

participants felt had gone right or wrong for them in doing this homework

ldquoOne of the things people struggle with most is how to integrate it into their lives and

thatrsquos whatrsquos dealt with each session in terms of reviewing homework lsquoHow are we

getting on with practice hellip what obstacles are there How might you continue this

forwardrsquordquo (teacher 1 interview)ldquoAnd people will always say theyrsquore struggling to fit it in So we have to then work

on a bit of problem solving about practicalities about making a space in your dayrdquo

(teacher 1 interview)

ldquoItrsquos never going to be easier to start a sustainable practice than it is when yoursquore on a

course Thatrsquos the best time because yoursquove got the support yoursquove got

encouragement you know therersquos trouble shooting possibilitiesrdquo (teacher 3 interview

male mindfulness teacher and cognitive behavioural therapist)

A complex interplay exists between the enduring habits of mind and body the space-time routines

within which they have been laid down and the ability of the participant to engage and cultivate a

different relation with such habits Participants sought to find support for their mindfulness practise

within the wider routines of their lives thus working within their existent constraints (eg work

caring obligations) rather than attempting to change them The diaries and interviews show that

each diarist was working towards a personal solution (combining designated space-times with more

impromptu practise) to enable them to fit these new reflexive habits within their existing lives61

perhaps enabling the formation of a different relationship with those existing lives That said they

found this shift difficult precisely because mindfulness meditation does not desire to change

existing space-time routines The difficulty exists partly because their ongoing space-time routineswere often already full to capacity so there was literally no space to add anything new in they were

complex and very well established and so difficult to alter and also because these enduring routines

themselves often supported and played a part in creating the familiar habits which the participants

were using mindfulness meditation to break away from Attending to such contexts (and the

relationship of bodies and subjects to contexts) is therefore very important when thinking about

reflexive practices and habit

While it is hard to change our relation to bodily scale habits because they are rooted in and

constituted via enduring space-time routines changing our relation to existing forms of life (rather

than striving for a new form of life) holds great potential As noted in the previous section this

might harbour a critical potential whereby the individual is accepting of the mind-body as it is but

attempting to alter onersquos relationship with the contexts in which the individual might operate In

theory herein lies the potential to set up a different critical relation to the social and cultural norms

that arguably become hidden from view by their incorporation in habitual ways of being By

Page 14





F o r P

e e r R

e v i e w

983089983093

bringing invisible power relations to visibility the opportunity to challenge them is also potentially

opened up While a more sustained discussion of this consideration is outside the remit of this paper

and research it is possible to point towards some such moments Extracts from diarists 4 and 25 are

instructive here

ldquo262010 1700-1900 bus home shower meditation (home) Was meeting colleague andhaving supper with visiting researcher I reflect that lsquoin the old daysrsquo I would have stayed on

and worked right through at University But today I came home took a shower and

practised my meditation for frac12 hour It helped to restore my energy and I went out and had a

good eveningrdquo (diarist 4 diary)

ldquoYeah I havenrsquot been like hellip lsquooh itrsquos so awkward you know hellip having a kidrsquos meant that I

donrsquot get enough time to do meditationrsquo you know Irsquom actually hellip seeing it like oh itrsquos

really good Irsquove got a kid because he goes to sleep in the middle of the day you know and

what else am I going to do except cleanrdquo (diarist 25 interview)

In both of these extracts it is possible to see the development of a critical relation to the social and

cultural norms that structure the lsquofieldsrsquo of work and parenting While on the one hand diarist 4uses mindfulness meditation to help her juggle the demands of her busiest working days (so

reproducing the norms of long working and after office hours sociability that produce value in the

field of academia) at the same time her mindfulness meditation enables her to make an intervention

in and reflect upon these norms In a similar way diarist 25 both reflects on and makes an

intervention in the norms that structure the lsquofieldsrsquo of parenting and household labour Clearly the

question of making visible and challenging problematic power relations (which might otherwise be

hidden within habitual structures of everyday life) via reflexive practices (such as mindfulness

meditation) deserves more attention

5) Conclusion

This paper discusses a contemporary practice that aims for participants to develop awareness of

enduring embodied habits (including lsquoexternalrsquo routines and lsquointernalrsquo mental processes) which

may be unhealthy or even damaging for them Doing mindfulness meditation can offer not only an

immediate break from stressful routines of work and home but can also potentially shift the

participantrsquos relation to these stressors However difficulties arise because the very lifestyles that

create or exacerbate these (damaging) habits ndash stimulating the natural habit of the mind to ruminate

and create negative judgments ndash are the contexts within which these new habits (of corporeal

conduct and mental life) are pursued This is why it is significant to examine how everyday lives

facilitate andor confound the aims of mindfulness meditation

The key relation addressed here is that between habits and agency Clearly habits are not hidden

mysterious and beyond agentic intervention but neither are they easily accessible and readily

ge 15 of 23





F o r P

e e r R

e v i e w

16

mutable Rather agency can be seen to shift between habits ndash which as they repeat reproduce

corporeal and cognitive regimes ndash and the reflexive self who manages successfully to deploy a

particular technique enabling them to change their relation to these habits Agency is therefore also

influenced by the worldly contexts which shape the relations between habits and reflexivity This

kind of agency (distributed across body mind and context) is not fixed over time (shifting as old

habits of thought attempt to withstand new habits of awareness and vice versa) or space (as the

contexts within which the techniques are practised variously and variably support or confound such

habits) Examining the practices in the context of the participantrsquos everyday lives leads us to

suggest that Crossleyrsquos analysis tends to overemphasise or perhaps oversimplify our ability to

intervene in and change our habits Habits endure and are supported by everyday day routines

which exert a resistance to change and while a person at the height of their capacities might be able

to alter their habits not everyone will have the capacity to do this62

The case study of mindfulness meditation also refigures Crossleyrsquos seeming assumption about thekinds of transformation that might be at the heart of reflexive techniques We found that the practice

encourages a less purposefully transformational relation of (mindful) self to embodied habit than is

envisaged by Crossley not least because the reflexive self in formation here is continually asked to

silence or still its dialogical (worrisome) reflexivity to cultivate a new habit of attention that allows

the reflexive self to lsquosit withrsquo concerns (which might otherwise have impelled them to damaging

thoughts and actions) This new habit also attends to the immediacy of the contexts in which

mindfulness is being practised whatever those contexts might contain in the way of material

entities spiritual presences or secular worries but the guidance is to be attentive in a thoroughly

descriptive and accepting as opposed to a more analytic problem-solving manner The study

undertaken here has the potential to remind geographers that intimate bodily experiences are

invariably situated within wider space-time routines and contexts which variously support the

development of new habits or make existing habits more robust

1 See eg D Bissell lsquoThinking habits for uncertain subjects movement stil lness and susceptibilityrsquo Environment and

Planning A 43 (2011) pp 2649-2665 D Bissell lsquoHabit misplaced The disruption of skilful performancersquo

Geographical Research Online Early (2012) D Bissell Virtual infrastructures of habit the changing intensities of

habit through gracefulness restlessness and clumsiness Cultural Geographies Online Early (2014) J-D Dewsbury

lsquoThe Deleuze-Guattarian assemblage plastic habitsrsquo Area 43 (2011) pp 148-153

2 As informed for example by the time geography of A Giddens lsquoThe Constitution of Societyrsquo (Berkeley University of

California Press 1984) A Pred lsquoSocial reproduction and the time-geography of everyday lifersquo Geografiska Annaler

Series B 63 (1981) pp 5-22 N Thrift lsquoAn introduction to time geographyrsquo (Norwich Geo Abstracts Ltd 1977)

Page 16





F o r P

e e r R

e v i e w

983089983095

3 See P Harrison lsquoMaking Sense embodiment and the sensibilities of the everydayrsquo Environment and Planning D

Society and Space 18 (2000) pp 497-517 T Ingold lsquoThe perception of the environment essays on livelihood

dwelling and skillrsquo (London Routledge 2000) Bissell lsquoThinking habitsrsquo Bissell lsquoHabit misplacedrsquo

4 C Carlisle and M Sinclair lsquoEditors Introductionrsquo in F Ravaisson lsquoOf Habitrsquo (London Continuum 2008) pp1-21

5 W James lsquoThe principles of psychology volume 1rsquo (New York Cosimo 20071890)

6 P Bourdieu lsquoThe Logic of Practicersquo (Stanford Stanford University Press 1990)

7 Bissell lsquoThinking habitsrsquo p 2650

8 J Lea lsquoLiberation or limitation Understanding Iyengar Yoga as a practice of the selfrsquo Body and Society 15 pp 71-

92

9 E Shove lsquoHabits and their creaturesrsquo httpwwwlancsacukstaffshovetransitionsinpractice

papersHabits20and20their20creaturespdf (2009) T Schwanen D Banister and J Anable lsquoRethinking habits

and their role in behaviour change the case of low-carbon mobilityrsquo Journal of Transport Geography 24 (2012)

pp522-532

10 C Barnett Cloke P Clarke N and Malpass A lsquoConsuming ethics Articulating the subjects and spaces of ethical

consumptionrsquo Antipode 37 (2005) pp 23ndash45

11 N Crossley lsquoReflexive Embodiment in Contemporary Societyrsquo (Maidenhead Open University Press 2006) p104

see also R Shusterman lsquoBody Consciousness a philosophy of mindfulness and somaestheticsrsquo (Cambridge Cambridge

University Press 2008) who seeks to question and supplement Merleau Pontyrsquos unreflexive lsquolived bodyrsquo with the

possibility for somatic training and reflective body consciousness


13 T Creswell lsquoldquoYou cannot shake that shimmie here producing mobility on the dance floorrdquo cultural geographies 13

(2006) pp55- 77 P Adey D Bissell D McCormack and P Merriman lsquoProfiling the passenger mobilities identities

embodimentsrsquo cultural geographies 19 (2012) pp 169-193 J Middleton lsquoldquoIrsquom on autopilot I just follow the routerdquo

exploring the habits routines and decision-making practices of everyday urban mobilitiesrsquo Environment and Planning

A 43 (2011) pp 2857 ndash 2877 A Latham lsquoThe history of a habit jogging as a palliative to sedentariness in 1960s

Americarsquo cultural geographies online early (2013) J Lea lsquoBecoming skilled the cultural and corporeal geographies of

teaching and learning Thai Yoga Massagersquo Geoforum 3 (2009) 465-474 J Hill lsquoArchaeologies and geographies of

the post-industrial past landscape memory and the spectralrsquo cultural geographies 20 (2013) pp 379-396 M PearsonldquoRaindogs performing the cityrdquo cultural geographies 19 (2012) pp 55-69

14 An abundance of research has emerged in recent years over the clinical effectiveness and practical applicability of

mindfulness meditation and it is increasingly being integrated into Western psychotherapy (in particular the behavioural

therapies) and health care (for UK based research see for example mindfulness meditation research centres at

Liverpool John Moores University (httpwwwljmuacukmindfulness) the University of Exeter (httpwwwexeter-

mindfulness-networkorgresearchphp) and Bangor University (httpwwwbangoracukmindfulness) Rather than

contribute directly to this volume of work this case study offers the opportunity to look at the role and function of habit

in mindfulness practice

15 N Crossley lsquoThe social body habit identity and desirersquo (London Sage 2001) p 93

16 L Wacquant lsquoHabitusrsquo in J Becket and Z Milan eds lsquoInternational Encyclopaedia of Economic Sociologyrsquo

(London Routledge 2005) p 316

17 Crossley lsquoThe social bodyrsquo p 104

18 1984 466 in Crossley lsquoThe social bodyrsquo p 93


20 Crossley lsquoThe social bodyrsquo p113


ge 17 of 23





F o r P

e e r R

e v i e w

18

22 eg R Jenkins lsquoPierre Bourdieu and the reproduction of determinismrsquo lsquoSociologyrsquo 16 (1982) pp 270-281


24 In which agency might be thought in terms of lsquopurposive and meaningful conductrsquo (Crossley lsquoThe Social body

p136) Such a claim might be disputed in light of various theses about distributed agency and more-than-human

geographies wherein which the locus of action is either completely decentred from the human (being distributed across

a range of different non-human objects) or the emphasis is shifted away from human lsquowillpower or cognitive

deliberationrsquo and action is situated across shifting relations between the human and the environment (B Anderson andP Harrison lsquoThe promise of Non-Representational Theoriesrsquo in B Anderson and P Harrison eds lsquoTaking-Place Non-

Representational theories and geographyrsquo (Aldershot Ashgate 2010) p7) Unfortunately however there is not space

to fully examine these debates here


26 Bourdieu himself was heavily influenced by Merleau Pontyrsquos phenomenology and overcoming of Cartesian dualism

which suggests that in relation to embodiment habit and reflexivity there is not one Merleau Ponty but several See also

Shusterman lsquoBody Consciousnessrsquo


28 Bissell (lsquoVirtual Infrastructuresrsquo) argues that geographical accounts of habit have tended to overemphasise the

reproductive nature of habit without fully exploring the transformative potential that is entailed within habit29 Crossley lsquoThe social bodyrsquo p137


31 While there has been an explosion of psychological research into the use of mindfulness as a tool for mental

wellbeing little research from a social scientific perspective exists

32 See for instance P Heelas and L Woodhead lsquoThe Spiritual Revolution why religion is giving way to spiritualityrsquo

(Oxford Blackwell 2005)

33 Participants kept diaries of days when they practised yoga and meditation reflecting on how they lsquofittedrsquo into their

days and what ramifications they might possess for how these days went Some of these diaries were followed up with

in-depth interviews often referring explicitly back to the diaries (see L Cadman C Philo and J Lea lsquoUsing space-time

diaries and interviews to research spiritualties in an lsquoeverydayrsquo contextrsquo in L Woodhead ed lsquoInnovative methods in thestudy of religionrsquo (Oxford Oxford University Press forthcoming) Below we use evidence and some direct quotes

taken from these sources (always in double-quote marks and distinguishing between diary entries and interviews for

participants)

34 see J Kabat-Zinn lsquoFull Catastrophe Living How to cope with stress pain and illness using mindfulness meditationrsquo

(London Piatkus 2001)

35 see Z Segal M Williams J Teasdale lsquoMindfulness-based cognitive therapy for depression a new approach to

preventing relapsersquo (New York Guildford Press 2002)

36 MBCT is recommended by the National Institute for Clinical and Health Excellence (NICE) as an effective treatment

for people who suffer from recurrent episodes of depression (see wwwniceorgukCG90)

37 M Williams J Teasdale Z Segal and J Kabat-Zinn lsquoThe mindful way through depression freeing yourself from

chronic unhappinessrsquo (New York Guildford Press 2007) p5

38 As described in the key texts - Segal lsquoMindfulness-based cognitive therapyrsquo for MBCT Kabat-Zinn lsquoFull

Catastrophe livingrsquo for MBSR

39 Specific instructions may vary between teachers

40 Segal lsquoMindfulness-based cognitive therapyrsquo p 150-151

41 J Kabat-Zinn lsquoPain without suffering interview with Jon Kabat-Zinnrsquo (httpwwwtricyclecomonpracticepain-

without-sufferingpage=01 2002 no pagination)

Page 18





F o r P

e e r R

e v i e w

983089983097

42

This relation to the discursive mind immediately distances the reflexive self constituted via mindfulness meditation

from the reflexive self that Crossley outlines This will be explored further in the following section

43 18 teachers were interviewed of whom 14 taught yoga and 4 mindfulness meditation The teachers taught

mindfulness courses in Brighton and Hove

44 26 diarists took part (of whom 3 dropped out) and 14 of these took part in a in-depth interview related to themes that

were raised in the diary entries 7 of these 14 interviewees took part in meditation The students were recruited via the

centres and classes they attended Aged between 26 and 55 years we asked all participants about their occupations and

their domestic arrangements (ie living with a partner living with friends) and these details are included here to give an

idea of the respondentrsquos everyday lives Names have been remove to protect the participantrsquos anonymity

45 Along with MBSR and MBCT mindfulness as an approach underpins Acceptance and Commitment Therapy (ACT)

and Dialectical Behavioural Therapy (DBT)

46 There are clearly overlaps andor contrasts between this sub- or semi-conscious realm and the non-cognitive realm

that has taken on such significance in non-representational geographies Unfortunately however there is not space here

to do this

47 Segal lsquoMindfulness-based cognitive therapyrsquo p99

48 Williams lsquoThe mindful way through depressionrsquo p42

49 For the purposes of this paper the interview quotations have had repetitions and superfluous words removed to make

them clearer to read








57 Drawing on Bourdieursquos writing Crossley notes that one of the motivations for engaging in reflexive practices is the

development of lsquophysical capitalrsquo Certain qualities of the body (eg fitness strength stamina toughness) are seen to

have value in the sociological contexts (lsquofieldsrsquo) within which the individuals are involved Giving the example of

boxing he outlines how working on and modifying the habitual body via reflexive practices can have the effect of

changing (positively) the position of the self within the context in which they are located

58 J Kabat-Zinn lsquoComing to our senses healing ourselves and the world through mindfulnessrsquo (New York Hyperion

2005)

59 Secular mindfulness practice is not about developing physical (or any other kind of) capital by becoming more

relaxed sleeping better or becoming enlightened but rather has no other immediate goal than lsquobringing back awandering attention over and over againrsquo Kabat-Zinn lsquoFull Catastrophe Livingrsquo p117 While changes may occur (eg

depression or anxiety lessening) these are as a consequence of the practice rather than the aim

60 This was because she had been practicing first thing in the morning She however found this problematic because it

meant she had to get up earlier ldquoWith the mindfulness class they were quite keen on us doing something first thing in

the morning before any other stuff had come in hellip but I have to get up a lot earlier to do that I canrsquot just get up my

normal time and do it because my normal timersquos already committed to other thingsrdquo (diarist 4 interview)

61 Although of course not all people will be able to develop a sustainable practice This is interesting in itself but

outside the remit of this paper (as we recruited students with a practice rather than following those who didnrsquot practice

any longer)

ge 19 of 23





F o r P

e e r R

e v i e w

20

62 See the user report for further discussion of the relationship between health and mindfulness meditation (C Philo L

Cadman and J Lea lsquoThe Everyday Urban Spiritual Placing Spiritual Practices in Context - Project Summaryrsquo (2012) ndash

available from the authors)

Page 20





F o r P

e e r R

e v i e w

Acknowledgements

We are very grateful to the AHRC-ESRC Religion and Society Research Programme

which provided funding for this project (award number AHH0091081) We would

like to extend our thanks to the diarists teachers and centre owners who gave their

time to be part of the research Thanks also to Tim Cresswell and the editors of this

special issue for their guidance and patience

ge 21 of 23





F o r P

e e r R

e v i e w

Biographical notes

Jennifer Lea (University of Exeter) is interested in geographies of bodies and

embodiment particularly in relation to producing consuming and experiencing

health and disability Empirically she has focussed on yoga and therapeutic massage

and her research into the former helped to form the basis of the research project

which we discuss here

Chris Philo (University of Glasgow) has a range of established academic interests

spanning the history theory and practice of human geography Key to the research

presented here is his long standing work on mental ill health and health care

Foucauldian studies and the historiography and theoretical development of the

discipline

Louisa Cadman (Sheffield Hallam University) has worked within the field of

Foucauldian and poststructural geographies with a particular interest in questions of

power and resistance in relation to health care and mental health

Page 22





F o r P

e e r R

e v i e w

ge 23 of 23 cultural geographies



F o r P

e e r R

e v i e w

983089

Changing the habits of a lifetime mindfulness meditation and habitual geographies

1) Introduction

It is increasingly being recognised that habit is a crucial concept for embodied geographies1

offering an interpretative grid through which we might understand certain aspects of the relation

between body and world (as mediated by culture) and also the relation between body and self (in

terms of reflexive practices) Habitual geographies of how individual human beings or indeed

social groups navigate space-time tracing out regularised lsquostructuresrsquo of activity and encounter

arguably lie at the heart of older projects which are concerned to apprehend lsquothe constitution of

social lifersquo2 More recent writings adopting a phenomenological or non-representational line have

also effectively enrolled notions of habit when considering the role of corporeal practices skills and

craft-work in fashioning everyday dwelt landscapes3 Having long been a term of discussion in

philosophy and the social sciences moreover habit has often been taken to be a negative force the

unthought and unintelligent element of the body posed against the thinking and intelligent mind

cast as the lsquoenemy of moral actionrsquo with its repetitive force removing the need for (and ability to)

think about what is lsquorightrsquo and requiring us to be emancipated from its non-deliberative and non-

rational nature4 Furthermore in this mechanistic understanding habits have been understood to

prevent change stubbornly trapping the body in the same regimes and routines and removing the

potential lsquonewness of the worldrsquo5 In creating this familiarity and repetition dominant cultural

norms are embedded within the habitual body rendering the power relations that form these cultural

forms invisible and therefore without challenge6

Habit has also been conceptualised as a more positive force however taken as both a practical way

of understanding the world that enables action and a form of intelligence that enables us to act

effortlessly in familiar circumstances In this way habit is seen to push understandings of agency

away from the lsquoexistence of a sovereign wilfulnessrsquo towards a distributed understanding of lsquothe

performance of subjectivities as more or less durable but ever-changing dispositions potentials and

failuresrsquo7 Indeed at a rudimentary level habit is seemingly founded upon the plasticity and

malleability of minds and bodies meaning that (seemingly unreflexive) habits associated with

discipline control and dominance ndash think of Foucaultrsquos lsquodocile bodiesrsquo for example ndash contain

within their very making the capacity to become undone8 Seen in terms of productive potential and

framed in terms of transformation habit is at the crux of recent discussions around the possibility of

what some commentators now frame as lsquopositive behavioural changersquo relating everyday practices

of consumption to wider geographies of carbon consumption9 or ethical consumption

10 for

instance At a bodily level habit has been positioned as central to present-day reflexive body

ge 1 of 23





F o r P

e e r R

e v i e w

2





experiencesrsquo

12



































F o r P

e e r R

e v i e w

983091



















orderrsquo15


















ge 3 of 23





F o r P

e e r R

e v i e w

4















In












habitrsquo27






habit28






ndash for instance




Page 4





F o r P

e e r R

e v i e w

983093




















selfrsquo32







This paper







Teasdale35



ge 5 of 23





F o r P

e e r R

e v i e w

6




trusts36















given for them38





a




b









Page 6





F o r P

e e r R

e v i e w

983095








f
























teachers43










ge 7 of 23





F o r P

e e r R

e v i e w

8






46







and to


describes this




(teacher 2)



The












The diarists







Page 8





F o r P

e e r R

e v i e w

983097



























themrsquo56










ge 9 of 23





F o r P

e e r R

e v i e w

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Page 18





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to do this


















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any longer)

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20




Page 20





F o r P

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Acknowledgements






ge 21 of 23





F o r P

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Biographical notes










discipline




Page 22





F o r P

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F o r P

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983089983093




instructive here


















5) Conclusion












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to do this


















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F o r P

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Page 20





F o r P

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Acknowledgements






ge 21 of 23





F o r P

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Biographical notes










discipline




Page 22





F o r P

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F o r P

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Page 16





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F o r P

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F o r P

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Page 20





F o r P

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Acknowledgements






ge 21 of 23





F o r P

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discipline




Page 22





F o r P

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F o r P

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983089983095









92




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Page 20





F o r P

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F o r P

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discipline




Page 22





F o r P

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F o r P

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participants)















Page 18





F o r P

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Page 20





F o r P

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Acknowledgements






ge 21 of 23





F o r P

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Biographical notes










discipline




Page 22





F o r P

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F o r P

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983089983097

42














to do this


















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F o r P

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F o r P

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discipline




Page 22





F o r P

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F o r P

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20




Page 20





F o r P

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Acknowledgements






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F o r P

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discipline




Page 22





F o r P

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F o r P

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Acknowledgements






ge 21 of 23





F o r P

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Biographical notes










discipline








F o r P

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e v i e w




F o r P

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Biographical notes










discipline




Page 22





F o r P

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F o r P

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changing the habits of a lifetime mindfu

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