Lomas, T. (2015). Positive cross-cultural psychology: Exploring similarity and difference in constructions and experiences of wellbeing. International Journal of Wellbeing, 5(4), 60-77.
Abstract: Critical theorists have accused positive psychology of paying insufficient attention to cultural variation in the way wellbeing is constructed and experienced. While there may be some merit to this claim, the field has developed a more nuanced appreciation of culture than its critics suggest. However, it could also be argued that positive psychology has not sufficiently appreciated or absorbed the wealth of literature within cross-cultural psychology pertaining to wellbeing. This paper aims to forge a bridge between positive psychology and cross-cultural psychology by introducing the idea of ‘positive cross-cultural psychology,’ an interdisciplinary conceptual space for existing and future cross-cultural research on wellbeing. Moreover, the paper offers a meta-theoretical perspective on trends within this literature. It is suggested that cross-cultural research is underpinned by two broad orienting perspectives: a ‘universalising’ perspective, which holds that, despite apparent cultural differences, people share a common human nature; and a ‘relativising’ perspective, which argues that people are strongly shaped by their cultural context. However, the paper finally argues that most research can actually be seen as offering a synthesising perspective – labelled here as ‘universal relativism’ – which recognises universals in the ways wellbeing is sought, constructed and experienced, but allows for extensive variation in the ways these universals are shaped by culture.
Lomas, T. (2015). Positive social psychology: A multilevel inquiry into socio-cultural wellbeing initiatives. Psychology, Public Policy, and Law, 21(3), 338-347.
Abstract: Although the field of positive psychology has made great strides in developing interventions for wellbeing, many of these are aimed at individuals, designed to engender adaptive psychological qualities and skills. As such, relatively little attention has been paid within the field to the socio-cultural factors that influence health and wellbeing. However, there is an emergent body of work that does focus on these factors, as summarised in this paper. Using Urie Bronfenbrenner’s (1977) multileveled ecological systems theory as a framework, the paper provides an overview of socio-cultural wellbeing interventions and research at multiple levels of scale (microsystems, mesosystems, exosystems, macrosystems, and ecosystems). In doing so, the paper has two main aims: (a) to show how positive change in wellbeing can be affected by the strategic manipulation of socio-cultural contextual factors; and (b) to suggest ways in which the adoption of such a contextual approach can inform policy making.
Lomas, T. (2015). Self-transcendence through shared suffering: A transpersonal theory of compassion. Journal of Transpersonal Psychology, 27(2).
The value of compassion has often been appraised in terms of its benefits to the recipient, or its contribution to civil society. Less attention has been paid to the positive effect it may have upon the protagonists themselves, partly because compassion ostensibly appears to involve mainly dysphoric emotions (i.e., sharing another’s suffering). However, driven by the question of why traditions such as Buddhism and Christianity esteem compassion so highly, in this article, a theory of compassion is proposed that focuses on its transformative potential. In particular, I argue that compassion inherently involves a process of self-transcendence, enabling people to enter into an intersubjective state of selfhood. Drawing on Buddhist and Christian ideas, I then suggest that this intersubjective state is not only an antidote to the protagonists’ own suffering, but can accelerate their psychospiritual development. Thus, the article offers a new perspective on compassion that allows us to fully appreciate its transpersonal and transformative potential.
Lomas, T., Hefferon, K., & Ivtzan, I. (2015). The LIFE model: A meta-theoretical conceptual map for applied positive psychology. Journal of Happiness Studies, 16(5), 1347-1364.
Abstract: Since its emergence in 1998, positive psychology has flourished. Among its successes is the burgeoning field of applied positive psychology (APP), involving interventions to promote wellbeing. However, the remit of APP is currently unclear. As such, we offer a conceptual map delineating the terrain that APP might conceivably cover, namely, the LIFE (Layered Integrated Framework Example) model. The model is based on Wilber’s (1997) Integral Framework, which features the four main ontological ‘dimensions’ of the person. We then stratify these dimensions to produce a comprehensive conceptual map of the person, and of the potential areas of application for APP. For example, we deconstruct the collective dimensions of Wilber’s framework using the levels of Bronfenbrenner’s (1977) experimental ecology. The result is a detailed multidimensional framework which facilitates a comprehensive approach to promoting wellbeing, and which charts a way forward for APP.
Lomas, T., & Ivtzan, I. (2015). Second wave positive psychology: Exploring the positive-negative dialectics of wellbeing. Journal of Happiness Studies. doi: 10.1007/s10902-015-9668-y.
Abstract: Positive psychology has tended to be defined in terms of a concern with ‘positive’ psychological qualities and states. However, critics of the field have highlighted various problems inherent in classifying phenomena as either ‘positive’ or ‘negative.’ For instance, ostensibly positive qualities (e.g., optimism) can sometimes be detrimental to wellbeing, whereas apparently negative processes (like anxiety) may at times be conducive to it. As such, over recent years, a more nuanced ‘second wave’ of positive psychology has been germinating, which explores the philosophical and conceptual complexities of the very idea of the ‘positive.’ The current paper introduces this emergent second wave by examining the ways in which the field is developing a more subtle understanding of the ‘dialectical’ nature of flourishing (i.e., involving a complex and dynamic interplay of positive and negative experiences). The paper does so by problematizing the notions of positive and negative through seven case studies, including five salient dichotomies (such as optimism versus pessimism) and two complex processes (posttraumatic growth and love). These case studies serve to highlight the type of critical, dialectical thinking that characterises this second wave, thereby outlining the contours of the evolving field.
Lomas, T., Ivtzan, I., & Fu, C. (2015). A systematic review of the neurophysiology of mindfulness on EEG oscillations. Neuroscience & Biobehavioral Reviews, 57, 401-410.
Abstract: Mindfulness meditation has been purported to be a beneficial practice for wellbeing. It would thereforebe expected that the neurophysiology of mindfulness would reflect this impact on wellbeing. However,investigations of the effects of mindfulness have generated mixed reports of increases, decreases, aswell as no differences in EEG oscillations in comparison with a resting state and a variety of tasks. Wehave performed a systematic review of EEG studies of mindfulness meditation in order to determineany common effects and to identify factors which may impact on the effects. Databases were reviewedfrom 1966 to August 2015. Eligibility criteria included empirical quantitative analyses of mindfulnessmeditation practice and EEG measurements acquired in relation to practice. A total of 56 papers met theeligibility criteria and were included in the systematic review, consisting of a total 1715 subjects: 1358healthy individuals and 357 individuals with psychiatric diagnoses. Studies were principally examinedfor power outcomes in each bandwidth, in particular the power differentials between mindfulness and acontrol state, as well as outcomes relating to hemispheric asymmetry and event-related potentials. Thesystematic review revealed that mindfulness was most commonly associated with enhanced alpha andtheta power as compared to an eyes closed resting state, although such outcomes were not uniformlyreported. No consistent patterns were observed with respect to beta, delta and gamma bandwidths. Insummary, mindfulness is associated with increased alpha and theta power in both healthy individualsand in patient groups. This co-presence of elevated alpha and theta may signify a state of relaxed alertnesswhich is conducive to mental health.
Lomas, T., Cartwright, T., Edginton, T., & Ridge, D. (2015). A qualitative analysis of experiential challenges associated with meditation practice. Mindfulness, 6(4), 848-860.
Abstract: Although empirical interest in meditation has flourished in recent years, few studies have addressed possible downsides of meditation practice, particularly in community populations. In-depth interviews were conducted with 30 male meditators in London, UK, recruited using principles of maximum variation sampling, and analysed using a modified constant comparison approach. Having originally set out simply to inquire about the impact of various meditation practices (including but not limited to mindfulness) on men’s wellbeing, we uncovered psychological challenges associated with its practice. While meditation was generally reported to be conducive to wellbeing, substantial difficulties accounted for approximately one quarter of the interview data. Our paper focuses specifically on these issues in order to alert health professionals to potential challenges associated with meditation. Four main problems were uncovered, of increasing severity: meditation was a difficult skill to learn and practise; participants encountered troubling thoughts and feelings which were hard to manage; meditation reportedly exacerbated mental health issues, such as depression and anxiety; and in a few cases, meditation was associated with psychotic episodes. Our paper raises important issues around safeguarding those who practise meditation, both within therapeutic settings and in the community.
Lomas, T., Cartwright, T., Edginton, T., & Ridge, D. (2015). New ways of being a man: ‘Positive’ hegemonic masculinity in meditation-based communities of practice. Men and Masculinities, 5(3), 88-106.
Abstract: Connell’s (1995) concept of hegemonic masculinity is often reduced to a singular construct, consisting of ‘toxic’ traits viewed as detrimental to wellbeing. However, the concept allows for variation in hegemony, including the possibility of forms more conducive to wellbeing. Through in-depth interviews with 30 male meditators in the UK, we explore the social dimensions of meditation practice to examine its potential implications for wellbeing. Most participants became involved with ‘communities of practice’ centered on meditation that promoted new local hegemonies; these included ideals experienced as conducive to wellbeing, like abstinence. However, social processes associated with hegemony, like hierarchy and marginalization, were not overturned. Moreover, participants faced challenges enacting new practices in relation to the broader system of hegemonic masculinity – outside these communities – reporting censure. Our findings are cautionary for professionals seeking to encourage wellbeing behaviors: there is potential for adaptation in men, yet complex social processes influence this change.
Lomas, T., Edginton, T., Cartwright, T., & Ridge, D. (2015). Cultivating equanimity through mindfulness meditation: A mixed methods enquiry into the development of decentring capabilities. International Journal of Wellbeing, 5(3), 88-106.
Abstract: Mindfulness meditation is thought to help practitioners become more tolerant of dysphoric emotions by enabling them to cultivate decentring skills. Such skills may be especially useful for male meditators, as men are thought to have particular difficulties regulating their emotions, partly due to masculinity norms around emotional toughness. However, there have been few studies pertaining to mindfulness focusing specifically on men, exploring the intersection between wellbeing and masculinity. Uniquely, we sought to examine the development of decentring capabilities in a non-clinical sample of male meditators using a longitudinal mixed-methods design. Thirty meditators were recruited in London, UK. Participants completed an emotional Stroop task – at two points, a year apart – to assess changes in emotional reactivity linked to meditation. Participants also undertook qualitative interviews at both time points, analysed using a modified constant comparison approach. Together, the two datasets converged to suggest that men did develop decentring skills through meditation, leading to greater equanimity in the presence of negative qualia. In addition to offering insights into the mechanisms underpinning the impact of mindfulness on wellbeing, the study provides a gendered dimension to the analysis of wellbeing strategies like meditation, a dimension which has hitherto been conspicuously absent from recent literature in fields such as positive psychology.
Kennett, P., & Lomas, T. (2015). Making meaning through mentoring: Mentors finding fulfilment at work through self-determination and self-reflection. International Journal of Evidence Based Coaching and Mentoring, 13(2), 29-44.
Abstract: Organisations are increasingly concerned with promoting employee engagement. Research from positive psychology suggests that one key driver of engagement is experiencing work as meaningful. Organisations are therefore keen to understand how meaningful work is created. The present study conjectured that becoming a mentor might be one effective way of experiencing meaning at work. In-depth interviews were conducted with four experienced mentors, analysed using interpretative phenomenological analysis, to understand the impact that mentoring has on mentors. It was found that mentoring could indeed be a meaningful experience, enhancing work-related fulfilment. More detailed analysis revealed that meaning was engendered through a potent combination of self-determination (incorporating autonomy, relatedness and competence) and self-reflection, and a theoretical model was devised to reflect these findings. The paper offers recommendations for organisations, showing that mentoring relationships may not only benefit mentors (and mentees), but also organisations themselves.
Torres, L. F. T., & Lomas, T. (2015). The impact of strength-based interventions on the well-being of expatriate spouses. Revista Latinoamerica De Psicologia Positiva, 2(1), 46-61.
In this current world of globalization, expatriates are a common factor among the majority of private and public organization, multi-lateral institutions and NGO’s. Nonetheless, ex-patriates do not often relocate alone. For this reason, spouses and families comprise an important socio-economic and psychological issue. However, despite the numerous amounts of research highlighting the poor levels of well-being among spouses, the field of psychology has failed to address this issue. Studies on strength-based interventions have demonstrated effective results to improve well-being. This study aims to explore the effects of a strength-based intervention on the wellbeing of ex-patriate spouses and to examine the difficulties and challenges spouses experienced when practicing it. Four ex-patriate’s spouses were interviewed before and after the intervention. The data was analyzed using Interpretative Phenomenological Analysis. Three superordinate themes emerged 1) The struggle to practice the intervention (2) Search of novelty and excitement and (3) Well-being improvement. The results suggest that the effectiveness of the strengths intervention is influenced by multiple key elements affecting and in some cases, limiting spouse’s responses to the exercise. This research concludes that even though spouse’s well-being slightly improved, it also had positive effects on other psychological components such as self-concept, selfawareness and motivation. Finally, this study highlights the need for further research to better understand both the mechanisms by which practicing strengths contribute to this outcome and the complex rationalization process individuals go through when applying strengths.
Lomas, T. (2015). The dialectics of emotion. In I. Ivtzan, T. Lomas, K. Hefferon & P. Worth (Eds.), Second Wave Positive Psychology: Embracing the Dark Side of Life (pp. 5-30). London: Routledge.
Objectives: This chapter will enable you to: interpret the relationships between ‘psychology as usual,’ PP, and ‘second wave’ PP; understand the dialectics of thesis-antithesis-synthesis; see the reciprocal co-dependency of dichotomous terms; critique the pursuit of optimism, self-esteem, freedom, forgiveness and happiness; find potential value in pessimism, humility, constraint, anger and sadness; appreciate the ambivalent nature of the good life via principles of Buddhist aesthetics; understand the significance and value of engaging with the ‘dark side’ of life.
Lomas, T. (2015). Wellbeings: Suffering, compassion, and interconnectedness. In I. Ivtzan, T. Lomas, K. Hefferon & P. Worth (Eds.), Second Wave Positive Psychology: Embracing the Dark Side of Life (pp. 134-152). London: Routledge.
Objectives: This chapter will enable you to: articulate the difference between compassion, empathy and sympathy; see that compassion inherently involves embracing the dark side of life (i.e., suffering); consider the value placed on compassion by traditions like Christianity and Buddhism; appreciate a range of ‘other-regarding’ qualities in addition to compassion, including loving-kindness, generosity, and sympathetic joy; differentiate various models of selfhood, including individualism and intersubjectivism; generate compassion through meditative practices; understand how cultivating compassion can engender self-transcendence; appreciate self-transcendence as a key component of psychospiritual development.
Lomas, T., & Jnanavaca (2015). Types of mindfulness, orders of conditionality, and stages of the spiritual path. In E. Shonin (Ed.), Buddhist Foundations of Mindfulness (297-310). London: Springer.
Abstract: This chapter aims to broaden our appreciation of mindfulness by situating it within a deeper Buddhist context. We highlight dimensions of mindfulness that are implicit within canonical Buddhist teachings, but which are often overlooked in contemporary psychological literature. We do this by identifying three threads within the teachings, then weaving these threads together to elucidate the connections between them. The first thread is the notion that there are different types of mindfulness, captured by various Pali words: sati (awareness suffused with spirit of recollection); appamada (awareness suffused with an ethos of ethical care); and sampajañña (awareness suffused with a sense of spiritual development). The second thread is the teaching of Paṭiccasamuppāda (the law of conditionality), and Buddhaghosa’s interpretation of this as involving five different niyāmas (orders of causality): utu-niyāma (physical); bīja-niyāma (biological); citta-niyāma (mental); kamma-niyāma (ethical); and dhamma-niyāma (spiritual). The third thread is the idea of the spiritual path, and the notion that this comprises various stages; we focus here on the contemporary teachings of Sangharakshita, who identifies five stages (based on the Sarvāstivāda Five Path Schema): integration; skilful intention; spiritual death; spiritual rebirth; and spontaneous compassionate activity. We then weave these threads together into three broad phases of practice that a person might ideally progress through: phase 1 (cultivation of sati, appreciation of utu-, bīja- and citta-niyāma, and stage I of the path); phase 2 (cultivation of appamada, appreciation of kamma-niyāma, and stage II of the path); and phase 3 (cultivation of sampajañña, appreciation of dhamma-niyāma, and stages III, IV and V of the path).
Lomas, T., Cartwright, T., Edginton, T., & Ridge, D. (2014). Engagement with meditation as a positive health trajectory: Divergent narratives of progress in male meditators. Psychology and Health, 29(2), 218-236.
Abstract: Objective: Studying personal narratives can generate understanding of how people experience physical and mental illness. However, few studies have explored narratives of engagement in health positive behaviours, with none focusing on men specifically. Thus, we sought to examine men’s experiences of their efforts to engage in and maintain healthy behaviours, focusing on meditation as an example of such behaviour. Design: We recruited 30 male meditators, using principles of maximum variation sampling, and conducted two in-depth interviews with each, separated by a year. Main outcome measures: We sought to elicit men’s narratives of their experiences of trying to maintain a meditation practice. Results: We identified an overall theme of a ‘positive health trajectory,’ in particular, making ‘progress’ through meditation. Under this were six main accounts. Only two articulated a ‘positive’ message about progress: climbing a hierarchy of practitioners, and progress catalysed in other areas of life. The other four reflected the difficulties around progress: progress being undermined by illness; disappointment with progress; progress ‘forgotten’ (superseded by other concerns); and progress re-conceptualised due to other priorities. Conclusion: Men’s narratives reveal the way they experience and construct their engagement with meditation – as an example of health behaviour – in terms of progress.
Lomas, T., Edginton, T., Cartwright, T., & Ridge, D. (2014). Men developing emotional intelligence through meditation? Combining narrative, cognitive, and EEG findings. Psychology of Men and Masculinity, 15(2), 213-224.
Abstract: Traditional masculine norms around emotions (e.g., inexpressiveness) can mean men have difficulties managing their emotions, contributing to potential mental health problems. However, it is recognized that men and masculinities are diverse, and that some men can positively self-manage their mental health, although this has received little attention in the literature. Uniquely, we sought to find men who had discovered ways to engage constructively with their emotions, in this case through meditation. Thirty male meditators, recruited using a maximum variation sampling strategy, participated in a longitudinal mixed-method study in the UK. Participants undertook two cognitive neuroscience sessions – approximately one year apart – comprising cognitive assessments of attention, in combination with EEG measurement during task performance and meditation. In-depth narrative interviews exploring men’s experiences of meditation were also conducted at both time-points, analyzed using a modified constant comparison approach. Taken together, the quantitative and qualitative results suggested men developed attention skills through meditation, although there were variations according to previous meditation experience (e.g., a sharper longitudinal increase in theta amplitude under meditation for novice practitioners). Moreover, development of attention appeared to enhance men’s emotional intelligence, which in turn could be conducive to wellbeing. The paper has implications for psychologists working with men, pointing to the potential for teaching men about better regulating their emotions for improved wellbeing.
Lomas, T., Cartwright, T., Edginton, T., & Ridge, D. (2014). A religion of wellbeing?: The appeal of Buddhism to men in London, UK. Psychology of Religion and Spirituality, 6(3), 198-207.
Abstract: Against a backdrop of increasing secularization, the number of Buddhists in Britain continues to rise (Office for National Statistics, 2012). However, few studies have explored the reasons people are drawn towards Buddhism, with none focusing on men specifically. Uniquely, we conducted in-depth narrative interviews with 30 male meditators in London, UK, to explore the appeal Buddhism held for them. Buddhism was portrayed as a nexus of ideas and practices which improved men’s lives. Analyzed through the prism of a multidimensional biopsychosocial model of wellbeing, Buddhism appeared to have the potential to promote wellbeing in biological terms (e.g., health behaviors), psychological terms (e.g., generating subjective wellbeing), and social terms (e.g., offering a supportive social network). From a gendered perspective, Buddhism offered men the opportunity to rework their masculine identity in ways that enhanced their wellbeing. This was a complex development, in which traditional masculine norms were upheld (e.g., Buddhism was constructed as a ‘rational’ framework of ideas/practices), yet also challenged (e.g., norms around alcohol abstinence). Our study offers new insights into the hazards and the attractions – particularly for men – of engaging with Buddhism.
Brani, O., Hefferon, K., Lomas, T., Ivtzan, I., & Painter, J. (2014). The impact of body awareness on subjective wellbeing: The role of mindfulness. International Journal of Body Psychotherapy, 13(1), 94-107.
Abstract: Positive psychology has been criticized for the lack of research on the role of the body in wellbeing. As the research into the many variables that influence subjective wellbeing (SWB) continues, the important role of body awareness (BA) on SWB has been neglected. It was hypothesised that there would be a significant predictive relationship between BA and SWB, and moreover that this relationship would be moderated by mindfulness. One hundred and nineteen participants from the general population completed relevant self-report scales through an online survey. BA had a positive relationship with SWB, but this relationship was not moderated by mindfulness. These findings have implications for positive psychology that reinforce the argument for more body-based interventions and overall embodiment within the discipline.
Halonan, S., & Lomas, T. (2014). A passionate way of being: A qualitative study revealing the passion spiral. International Journal of Psychological Research, 7(2).
Abstract: Being engaged in an activity one is passionate about has been tied to feeling life is worth living for. Existing research in passion has explored this phenomenon purely using quantitative research methodology, and by tying an individual’s passion to a specific activity. In this study, passion was explored in semi-structured interviews with 12 participants. The qualitative grounded theory analysis revealed a passionate way of being, with passion being located in the individual rather than in a specific activity. A new phenomenon to positive psychology, a passionate way of being is about having a purpose, creating positive impact, and pursuing variety. These key elements, amongst others, created a reinforcing, self-sustaining spiral, which offered a route to hedonic and eudaimonic happiness, generally serving to enhance life (though it could also detract from life if it became overpowering).
Surana, P. K., & Lomas, T. (2014). The power of charity: Does giving away money improve the wellbeing of the donor? Indian Journal of Positive Psychology, 5(3), 223-230.
Abstract: Although money is central to people’s lives, the impact of people’s attitudes to money on their well-being has rarely been studied. The present study explored the effect of giving away money on an individual’s life satisfaction, self-esteem and money-related attitudes (anxiety, distrust, power-prestige and retention time). An innovative intervention was designed in which participants were invited to either give away money (the experimental condition) or spend money on themselves as usual (the control condition) for three days. The impact of the intervention was assessed using a mixed methods design, comprising pre- and post- quantitative self-report scales (life satisfaction, self-esteem and money-related attitudes) together with qualitative diary reports (analysed using grounded theory). As hypothesized, participation in the intervention led to significant increases in wellbeing in the experimental group, including improvements in life satisfaction and self-esteem. In addition, while the control group experienced higher post-test levels of money-related anxiety, the experimental group suffered no such increases. The results provide corroboration for the powerful idea that charity does not only benefit the recipient, but positively impacts upon the donor too.
Lomas, T. (2013). Critical positive masculinity. Masculinties and Social Change, 2(2), 167-193.
Abstract: Although theorists like Connell (1 995) have emphasised diversity in men and masculinities, there remains a tendency to present masculinity in singular terms as an assemblage of toxic traits, constructing men as ‘damaged and damage doing’ (Mac an Ghaill & Haywood, 201 2). However, an emergent body of work suggests men are able to resist or define traditional norms to negotiate a more ‘positive’ construction of masculinity, e.g., conducive to health. Thus the present article makes the case for introducing a new perspective within the study ofmen and masculinities: Critical Positive Masculinity. Influenced by the field of positive psychology, this perspective draws together work showing the potential for men to find more constructive ways of doing masculinity, including a series of articles on men adopting new masculine practices throughinvolvement with meditation. However, drawing on the Critical Studies on Men approach, the new perspective still seeks to problematize men and genderedpower relations, as even ostensibly ‘positive’ forms of masculinity can have deleterious consequences for marginalised groups. Critical positive masculinity offers a fresh perspective that is neither fatalistically negative nor naively optimistic about the possibility for positive change in men.
Lomas, T., Cartwright, T., Edginton, T., & Ridge, D. (2013). ‘I was so done in that I just recognized it very plainly, “You need to do something”’: Men’s narratives of struggle, distress and turning to meditation. Health:, 17(2), 191-208.
Abstract: Traditional masculinities can mean men are unable or unwilling to deal constructivelywith distress. However, researchers increasingly acknowledge that men and masculinities(including hegemonic styles) are diverse. Moreover, men can positively manage theirwell-being, although little research explores how they do so. Uniquely, our study soughtto find men who report finding ways to care for themselves to examine narratives abouthow such self-care originated. We aimed to do this by exploring issues underpinningmen’s journeys towards meditation, focusing on implications for well-being. In-depthinterviews were conducted in 2009 with 30 meditators, selected using principles ofmaximum variation sampling, and analysed with a modified ‘constant comparison’approach. Men’s journeys towards meditation were fraught with difficulties. Mendescribed crossing a threshold from boyhood into ‘manhood’ where they encounteredtraditional forms of masculinity (e.g. stoicism), and most described subsequent strategiesto disconnect from emotions. While men eventually found ways to engage moreconstructively with their emotions and well-being, this article explores the struggle anddistress of their journeys.
Lomas, T. (2012). Journeys Towards Wellbeing: Men, Meditation and Mental Health. (PhD), London: University of Westminster.
Abstract: There is a prominent discourse in academic literature, and society at large, that presents men as ‘damaged and damage doing’ (Mac an Ghaill and Haywood, 2012: 483). Incorporated within this idea is the notion that ‘masculinity’ itself is problematic and represents a ‘risk factor’ for health (Gough, 2006). For example, traditional masculine norms, like ‘toughness,’ have been linked to poor emotional management skills in men, which in turn are implicated in mental health problems (Aldao et al., 2010). However, it is increasingly acknowledged that there is diversity within and across men and masculinities, and that men are capable of positively managing their well-being, although little research exists exploring how they do so. To address this deficit, this study sought to find men – meditators – who were likely to have found ways to positively manage well-being to examine factors relating to this engagement.
Meditation was selected as it is associated with positive outcomes on a range of mental health indicators (Mars and Abbey, 2010). Thirty male meditators, mainly from one organisation in London, were selected using principles of maximum variation sampling. The study employed a longitudinal mixed methods design, including in-depth narrative interviews analysed using a modified constant comparison approach (Strauss and Corbin, 1998), and also a cognitive-neuroscience component, involving EEG measurement across a battery of cognitive tasks and a meditation sitting. All participants were interviewed and tested twice,1 a year apart, between 2009 and 2010.Drawing on various theories, including Connell's (1995) notion of hegemonic (i.e. dominant) masculinity, and Mayer and Salovey's (1997) model of emotional intelligence, the analysis explored themes relating to men’s involvement with meditation, including how engagement came about, and its impact upon well-being.
The findings suggested that men negotiated difficult journeys towards meditation: for example, they came up against traditional and other hegemonic forms of masculinity, and most described subsequent strategies to be emotionally tough and/or disconnect from difficult emotions. Meditation itself was linked to well-being in various ways, notably through the cultivation of emotional intelligence via the development of attention – this was indicated by emergent themes in the qualitative analysis, and results from the cognitive neuroscience component.Overall, the analysis was unusual in exploring masculinities and meditation, as well as the wider social context of practice, and how the social dimensions of meditation also impacted upon well-being. For example, many men meditated within a ‘community of practice’ (Lave and Wenger, 1991), which influenced their behaviour, e.g. reducing alcohol use. The findings also highlighted various problems linked to meditation that have received less attention in the literature, including mental health disorders, and ostracism from peers. In summary, the study discusses implications for helping men to better manage their well-being.
