





































Feldenkrais Research Journal • volume 7 (2023)

Original Research

Place, workplace, and mindful movement

Sue Erica Smith
Charles Darwin University; sue.smith@cdu.edu.au

Emma Schuberg Barnes
Charles Darwin University; emmaschuberg@gmail.com

Jon Mason
Charles Darwin University; jon.mason@cdu.edu.au

Julia Broome
Feldenkrais Practitioner; jbroome7@optusnet.com.au

This article was originally published in Learning Communities: International Journal of Learning in Social
Contexts. 20, 2016. The PDF version of the article follows. The HTML version can be found at
ResearchGate: DOI: 10.18793/LCJ2016.20.02.

Abstract
This paper explores how mindfulness exercises and body awareness can support teacher well-being.
Combining narrative inquiry and participatory action research this paper documents perspectives of
participants and researchers involved in trialling mindfulness in movement practices for teachers in the
Northern Territory in Australia. These practices were introduced as part of a pilot study focused on
teacher well-being and in response to what we perceived to be the lack of attention given to intrapersonal
development in well-being matrices. Through these cycles of workshops and inquiries, we came to learn
embodied awareness practice that is situated within a sense of place became an important support for
teacher resilience. Although nearly one hundred teachers have participated in these programs, we draw
upon the narratives told by one early career teacher as an exemplar of how these practices might play out
in the workplace. The auto-ethnographic accounts that intersperse this paper offer insight into the visceral
tensions embodied in re-location, location, and the complex (and at times) alarming challenges faced by a
beginning teacher in a middle school. Here knowledge, skills and embodied learning must be marshalled
and enacted amid the dynamics of what is self-described here as the contact zone of the classroom.
These personal narratives of lived experience provide insights into how this form of intrapersonal learning
can have benefit for teacher well-being. The paper concludes by raising questions that might direct the
profession to formally pursue applications of mindfulness in school well-being agendas.

Keywords
mindfulness, embodiment, well-being, teaching, intrapersonal, Feldenkrais, Mindfulness Based Stress
Reduction (MBSR)

Published by the International Feldenkrais® Federation (IFF) https://feldenkrais-method.org
Available online at https://feldenkraisresearchjournal.org

mailto:sue.smith@cdu.edu.au
mailto:emmaschuberg@gmail.com
mailto:jon.mason@cdu.edu.au
mailto:jbroome7@optusnet.com.au
https://feldenkrais-method.org/
https://feldenkraisresearchjournal.org


Copyright ©: The copyright for this paper remains with the author(s).

Please cite: Feldenkrais Research Journal, volume 7; 2023.

Service marks: The terms Feldenkrais®, Feldenkrais Method®, Awareness Through Movement®, ATM®,
Functional Integration®, and FI® are service marked terms of the International Feldenkrais® Federation
(IFF) and Feldenkrais professional guilds and associations in many countries. In keeping with academic
conventions, they will not be service marked in the entire text as may be required in nonacademic use,
but only for the first and most prominent use of the terms. In recognition that these phrases are formal
terms referring to specific practices within the Method, and to the Method as a whole, capitalization of all
the words in each term has been retained.



4
Place, Workplace, and Mindful Movement | Sue Erica Smith, Emma Schuberg Barnes, Jon Mason & Julia Broome

Place, Workplace, and Mindful Movement

Sue Erica Smith

Charles Darwin University

sue.smith@cdu.edu.au

Emma Schuberg Barnes 

Charles Darwin University

emmaschuberg@gmail.com

Jon Mason 

Charles Darwin University

jon.mason@cdu.edu.au 

Julia Broome

Feldenkrais Practitioner

jbroome7@optusnet.com.au 

Keywords: mindfulness, embodiment, well-being, teaching, intrapersonal, Feldenkrais, 
Mindfulness Based Stress Reduction (MBSR)

Abstract 

This paper explores how mindfulness exercises and body awareness can support teacher well-
being. Combining narrative inquiry and participatory action research this paper documents 
perspectives of participants and researchers involved in trialling mindfulness in movement 
practices for teachers in the Northern Territory in Australia. These practices were introduced 
as part of a pilot study focused on teacher well-being and in response to what we perceived 
to be the lack of attention given to intrapersonal development in well-being matrices. Through 
these cycles of workshops and inquiries, we came to learn embodied awareness practice 
that is situated within a sense of place became an important support for teacher resilience. 
Although nearly one hundred teachers have participated in these programs, we draw upon 
the narratives told by one early career teacher as an exemplar of how these practices might 
play out in the workplace. The auto-ethnographic accounts that intersperse this paper offer 
insight into the visceral tensions embodied in re-location, location, and the complex (and at 
times) alarming challenges faced by a beginning teacher in a middle school. Here knowledge, 
skills and embodied learning must be marshalled and enacted amid the dynamics of what is 
self-described here as the contact zone of the classroom. These personal narratives of lived 
experience provide insights into how this form of intrapersonal learning can have benefit for 
teacher well-being. The paper concludes by raising questions that might direct the profession 
to formally pursue applications of mindfulness in school well-being agendas.

Introduction

Teachers are busy people in what has long been known to be a stressful profession (Kyriacou 
& Sutcliffe, 1978; Borg & Riding, 1991) and it is a profession that is also prey to the more 
serious condition of burnout (Hakanen, et al., 2006; Farber, 1984, 1991, 2000; Maslach, et al., 
1996; Shaufeli & Bunk, 2003;Schaufeli, et al., 2002). Yet paradoxically, at a time when student 
well-being has come to the fore with Social and Emotional Learning (SEL) embedded into 
the General Capabilities of the Australian Curriculum (ACARA, 2013), and the prevalence of 
ancillary well-being packages (such as KidsMatter, MindMatters, beyondblue and Response 
Ability), professional development that supports teachers’ well-being and resilience (and their 



Learning Communities | Special Issue: New Connections in Education Research | Number 20 – October 2016 

5
facility to bring these qualities into their teaching) is adopted ad hoc in schools, and within 
these the emphases are primarily on interpersonal communications. Intrapersonal learning 
is overlooked, often considered to be ‘private’. We argue here that intrapersonal awareness 
is pivotal to both the successes of these student well-being programs and directives, and is 
intrinsic to teachers’ well-being. Mindfulness exercises have provided a technology to bring 
this domain of learning to the fore with increasing uptake in the secular domains of work (Dane 
& Brummel, 2013; Aikens et al., 2014; Van Gordon et al., 2014), psychotherapy (Surrey, 2005; 
Shapiro & Carlson, 2009; Germer et al., 2013), and self-development (Brown & Ryan, 2003; 
Segall, 2005; Rasmussen & Pidgeon, 2011). This paper reports on activities that were part of 
a broader research project in which we sought to explore how these intrapersonal exercises 
might be employed with teachers to support their well-being and resilience.

Broadening applications of Mindful Inquiry

As indicated there is a significant and growing body of literature either associated directly with 
mindfulness training or relevant to it. A plethora of books and journal articles situated within 
the fields of education, management, neuroscience, psychology, philosophy, and the health 
sciences broadly speaking (Ager et al., 2014; Burrows, 2013; Clark et al., 2015; Frank et al., 
2013; Hassed & Chambers, 2014; Jennings, 2015; Kabat-Zinn, 2005; Macdonald & Shirley, 
2009; Russell & Tatton-Ramos, 2014; Shoval, 2011; Webster-Wright, 2013). It is pertinent here 
that much of this literature is having an impact within the schooling sector and mindfulness 
training is gaining legitimacy as a practice for both teachers and students (Ager et al., 2014; 
Hassed & Chambers, 2014; Jennings, 2015).

Recent research focused on mind-body disorders (Clark, et al., 2015) provides evidence 
suggesting there is “an important axis of variation for well-being, in which skillful cognitive 
control covaries with a capacity for skilful movement” (p. 1). In elaborating on this claim, evidence 
is presented both from mind-body disorder as well as optimized mind-body functioning that 
can be facilitated by physically-grounded mind training through Feldenkrais techniques 
(Feldenkrais, 1964; 1981; 1984). The process of exploring experience of movement using a 
Feldenkrais approach, provides a basis for mindful attention and also facilitates improvement 
in mind-body functioning.

The value of Feldenkrais Awareness through Movement has been investigated in other domains 
including leadership and management. In these movement explorations, the student learns 
how to find ease in moving in many different ways and in this process learns multiple things 
simultaneously. At a level of tacit learning, s/he recognises the value in generating situations 
that foster discovery, rather than seeking the “correct” answer, creating a possibility for new 
learning or a felt understanding to emerge (Goldman-Schuyler, 2010).

The four authors in this paper bring together various perspectives; those of teacher educators, 
a physiotherapist and Feldenkrais specialist, and an early career teacher. For the academics 
and the health professional, there is a shared background in meditative practice that spans 
many decades. During this time, we have watched with interest how mindfulness training we 
learned and experienced through an interest in Buddhism has entered, it seems, the public 
imaginary. At times, however, this mainstreaming has also been the cause of some consternation 
because over exposure and misplaced hype has somehow dislocated the term. The origins 
of mindfulness are attributed to the Buddha in the Satipatthana Sutta. Traditionally it is taught 
systematically: mindfulness of body, of feelings, of thoughts and of mind. Mindful awareness 
becomes the foundation for the cultivation of wisdom, and hence, as affect and effect draws 
sharpened attention, so too do the ethical implications of body/mind activity draw increasing 
awareness. Secular and beginning mindfulness practices cultivate calmness, focused attention 



6
Place, Workplace, and Mindful Movement | Sue Erica Smith, Emma Schuberg Barnes, Jon Mason & Julia Broome

and present awareness that disrupt propensities for (negative) judgmental thoughts. These 
are healthy outcomes, and needed too. Yet from our perspectives, the scope was potentially 
diminished without grounding in a yoga (body/mind) tradition and an ethical framework that 
requires critical engagement and mindful activity based on interconnections, interdependence, 
and where loving kindness to self and to others is both natural and logical. Nevertheless, while 
secular mindfulness training does not directly embrace ethical frameworks as Siegel (2007) 
has reminded us, there is evidence to suggest this type of intrapersonal engagement supports 
changes in the brain that facilitate improvement in quality of interpersonal engagement.

Over the past three years the two of us engaged in teacher education have pursued a research 
agenda that connects mindfulness, well-being, and teachers’ professional learning. These 
can be fuzzy constructs but for the purposes of this paper well-being is defined as “when 
individuals have the psychological, social and physical resources they need to meet a particular 
psychological, social and/or physical challenge. When individuals have more challenges than 
resources, the see-saw dips, along with their wellbeing, and vice-versa” (Dodge et al., 2012, 
p. 230). This dynamic construct is akin to resilience. Mindfulness definitions, too, have many 
permutations but in essence these exercises engage purposeful non-judgmental, present 
attention (Kabat-Zinn, 2009). As we explain later in this paper, attention to teachers’ well-
being, and the use of mindfulness exercises, have a legitimate place in teacher professional 
development programs. 

In cycles of teacher professional development, and reflective participatory action research, 
we have sought to adapt our programs to the stated needs of our participants. From data 
gathered from our initial workshop it was clear locality, our remote tropical Australian locality 
in particular, provided both positive and negative impacts on teacher well-being, and the 
construct of ‘place’ was incorporated into our programs. As our programs evolved, the time-
poor participant teachers requested mindfulness techniques that could be employed amid 
the dynamics of teaching a lesson. Our inquiry moved to include embodied mindfulness that 
drew upon the nuanced body learning in Feldenkrais lessons. An early career art teacher, with 
mythopoetic flourish, adds her auto-ethnographic account to the processes and discussions 
within this paper.

Participatory action research

Prior to the commencement of the project, we were granted university ethics approval to pursue 
the teacher well-being study with teachers in the Northern Territory, Australia. Permission was 
also granted by the Department of Education to conduct focus groups with teachers and to 
advertise a weekend symposium through their communications networks. This work aligned 
with a national focus on the competency and professional learning as determined by the 
Australian Professional Standards for Teachers (AITSL, 2012). Among others these standards 
outline teachers are required to Engage in professional learning to improve practice (Standard 
6.2) and Engage with colleagues to improve practice (Standard 6.3) to which we have argued 
that interpersonal and intrapersonal well-being and resilience (aligning with the SEL domains) 
can be linked to professional development and programs that service this agenda. A senior 
education department official conceded that providing for teacher well-being falls within the 
ambit of duty of care.

The teacher focus group interviews that were conducted in three schools, indicated an urgent 
need to build well-being into professional learning. In response, we hosted 70 participants 
to a Personal Resilience and Positive Connections weekend seminar and workshop at our 
university in Darwin. The teachers were animated by the opportunity to connect with each 
other and share strategies and grumbles. Intrapersonal well-being was introduced through 



Learning Communities | Special Issue: New Connections in Education Research | Number 20 – October 2016 

7
mindfulness exercises focused on maintaining attention and presence: non-judgmental 
awareness of breath, of body, of walking, and when eating. For most of the attendees, mindful 
walking provided the readiest entry into the practice. Teachers explained in their professional 
lives, movement was part of their job, and the shift to silence and the seemingly oft-times lack 
of proficiency that mindfulness invites was disconcerting for some. Thus, while the cultivation 
of stillness is commonly associated with meditation practice, focusing upon mindfulness in 
movement appeared to align better with teacher daily routines. 

Mindfulness is a meditation technique, and while there are countless meditation techniques 
that explore the intrapersonal domain, they can generally be classified into three kinds of 
mental exercise or discipline: mindfulness using attention; imagery using intention; and, 
reflective contemplation using inquiry (Gawler & Bedson, 2011). Such a classification does 
not preclude a combination of techniques and contemporary interventions in educational 
settings. Hassed & Chambers (2014), for example, demonstrate the benefits to learning and 
performance through combining mindful inquiry and attention training through a wide variety of 
techniques. Mindfulness practices taught to teachers and students include mindfulness of the 
body through cultivating stillness and mindfulness using simple movements or yoga postures 
(Meiklejohn et al., 2012). A well-recognised mindful movement practice in a Buddhist framework 
is walking meditation (Hanh, 1985; Prakhinkit et al., 2014), a practice used for development of 
concentration that also helps to bring mindfulness practice into daily, embodied activity.

Research studies have shown that heightened awareness of body states enhances both 
intrapersonal and interpersonal attunement (Siegal, 2007; 2008; 2009; Teper, et al., 2013), 
which in turn can impact on well-being. An individual’s awareness of another person’s state of 
mind depends on how well one knows one’s own state. In the brain, messages from systems 
below the cortex such as heart rate, breathing and muscle tension, the limbic system’s 
colouring of emotion, are sent to inform the cortex of the state of mind. This is the reason, from 
a brain perspective, that people who are more aware of their bodies are also more empathic. 
When one can sense his/her own internal state, a pathway opens to resonate with others. 
Mirror neurones in the brain provide the facility to sense behavioural intentions and emotions 
of others. The better one can sense one’s own bodily sensations, the better the ability to 
resonate with another yet remain differentiated; important for maintaining a sense of objectivity 
(Siegel, 2009).

As our participants repeatedly indicated, finding time within the daily routine at school to pause, 
consider, and perhaps nurture one’s own well-being can be challenging and just an added 
stressor in the workplace. It is also the case that for us – as researchers and practitioners 
navigating various pathways in our respective careers – making the time for such activity 
is not easy as it often demands effort and discipline. Creating the conditions for reflection 
upon one’s well-being in the workplace can almost seem counter-intuitive – occupying one’s 
mind with yet another mind-based activity does not seem like ‘time out’. Rather, the teachers 
we engaged with were interested in techniques that could be employed on the move, in the 
classroom, and in response we looked to kinesthetic approaches.

Following the initial weekend seminar and workshop we offered a Mindful Movement workshop 
that combined Feldenkrais body awareness exercises and mindfulness practice. The outwardly 
imperceptible, nuanced movements and curious attention towards these that this method 
affords, posed a viable route to bring mindful attention into the embodied workplace. Over 
the next year, we delivered afterschool mindfulness and movement workshops to teachers at 
two schools, and to some 100 teachers in total. Teachers were keen to introduce mindfulness 
practices into their classes, but as Jennings (2015) and Hassed & Chambers (2014) have 
cautioned, and we too from our personal experiences concur, teachers themselves need to 



8
Place, Workplace, and Mindful Movement | Sue Erica Smith, Emma Schuberg Barnes, Jon Mason & Julia Broome

personally gain experience in the practice to ably guide their students. At one school, a core 
group of teachers who completed an eight-week cycle of workshops began to introduce 
‘mindfulness moments’ into their classes.

In this paper the voice of one early career teacher / higher degree candidate who elected to 
embark on this mindfulness journey provided prose that attempts to both capture the situated 
and nuanced intrapersonal and embodied focus of our study as (mythopoetically diarised) 
lived experience in place and body. Throughout our conversations with many teachers the 
impacts on our well-being by virtue of our remote – and very remote – location in the Northern 
Territory of Australia became apparent. For, as Power & Bennet (2015) had reminded us, the 
idea of place has an established significance in Australian social research.

The narrative prose included below hearkens to Mobeley (2011) who iterates the central role of 
reflection, enhanced through mindfulness in-service learning – a potent antidote to mindless 
pre/judgments – and is heartened by Shann (2015, p.128) who positions mythopoetic story 
writing as means for affective engagement with research.

Our bid for affective reader engagement within this research is a bid to engage further with 
a beginning teacher’s experience and how embodied mindfulness becomes a means for 
reinhabiting self by returning to senses and a sense of being alive (Gruenwald, 2006). The 
opening narrative borrows from Sommerville’s (2012) framework of place: where stories create 
relational bonds to place, where the body is central to the experience of place, and crucial to 
the narrative to follow, where the learning site becomes a ‘contact zone’ of contested stories. 
The raw, reflexive and mindful narrative gives play to how too the natural environment directly 
influences the deep natural world of the psyche within (Tacey, 1995). The time of teaching is 
also a time of personal learning that is invariably replete with rapid bodily sensations and cat’s 
cradles of thoughts that moved Ellsworth (2005) to ask, “What is it then, to sense one’s self in 
the midst of learning as experience, in the moment of learning, in the presence of a coming of 
a knowing, in this interleaving of cognition and sensation/movement?” (p. 136). Mindfulness 
becomes a technology whereby these questions of existential importance might begin to find 
resolution that is located in body and in place, and even in the classroom workplace.

The teacher connects 

We packed up and shipped out from the south, leaving behind the weight of 
memory, place and obligation, to push into an unknown land. The beating aorta of 
this country in winter, throbbing beauty, led us northward. We relocated ourselves 
in this new territory, to breathe in the red dust, shake it off in hot springs, and dream 
in a stunning sunset sky full of possibilities. A deep sense of place overcame us. 

When we arrived at the edge of the continent, we were greeted by shimmering 
ochre and cadmium sands. Tantalising cobalt waters beckoned to us, but we were 
driven back by seen and unseen predators: massive crocs, sharks, box-jellyfish, 
the invisible irukandji and midges. Relentless heat and humidity ripen perfect 
conditions for things that gnaw and bite. Conditions cultivate cold-blooded and 
other heartless creatures: sandflies, fish with big teeth. Other locals with teeth and 
determination prevail - survivors of Japanese bombardment, 1974’s ‘Tracy’ (the 
devastating cyclone), corporate cowboys and middle-school students.



Learning Communities | Special Issue: New Connections in Education Research | Number 20 – October 2016 

9
Resilience and cunning are pre-requisites to defy and outlast this place and its 
ecologies: the weather is its own prevailing intransigent and untamed wild-thing 
entity; time itself seems to have sung a dreaming lullaby that causes curious slippages 
here – an ancient traction pervades. Modernity as a frontier sits uncomfortably and 
belligerently in this landscape.

This defiant, porous frontier presents intriguing daily contradictions and border 
collisions of place, people and purpose. Cultures and mindsets clash: the ancient 
and original inhabitants; the well-established south east Asian influence; brash 
bogan bureaucrats; transient intelligentsia; fickle Fly-In-Fly-Outers; and remnants 
of the hippy generation who were lured here decades ago and have become the 
‘keepers of the last of the wild things’… Not to forget the mocking local newspaper, 
representing the last bastion of the sheer bloody-minded and ‘gone-troppo’ Aussie 
yarn-spinner before they step off the shore into the Arafura, slipping into the 
warming currents to Bali and beyond.

This somewhat motley civilisation is built on the back of a floating economy: 
exchange is made for precious resources being shipped offshore by foreign 
barons. There are many uncomfortable costs to determined western presence in 
this Asia-fringed region. The US military base and annual international ‘war-games’ 
attempt to fill the skies and seas to conjure mirages of ironic ‘stability’. In a strange 
twist of symmetry, I was to have my own ‘stability’ and sense of place challenged, 
physically, professionally and personally.

The teacher educators reflect 

Place, Body-Consciousness and Stress Reduction

We also considered how the ‘place’ of online connectivity might help in developing an ongoing 
conversation about managing stress through mindfulness. But in our early attempts at doing 
this we discovered very quickly that time-poor teachers did not wish to engage this way when 
exploring strategies that might nurture their well-being and preferred an actual time-out option 
of a physically located workshop or class; engaging online somehow represented continuity 
of workplace and its associated stressors rather than a retreat from it.

In addressing the problem of managing stress arising from a contemporary culture that 
chronically fragments our attention through overstimulation, Shusterman (2008) presents 
“body consciousness” as a “philosophy of mindfulness and somaesthetics” that provides a 
proven pathway to stress reduction, improved performance, and personal insight (pp. x-xii). 
For Shusterman, somatic philosophy and the body-mind disciplines such as the Alexander 
Technique and Feldenkrais provide ways in which to observe and break habits that might be 
detrimental to well-being.

While not focused on the somatic connection, the literature on mindfulness based stress 
reduction (MBSR) likewise reports mindfulness training can be a successful intervention in 
ameliorating the effects of anxiety, depression, and stress in the workplace (Flook et al., 2013; 
Gold et al., 2010). 



10
Place, Workplace, and Mindful Movement | Sue Erica Smith, Emma Schuberg Barnes, Jon Mason & Julia Broome

The Feldenkrais practitioner explains

Moshe Feldenkrais, an engineer and physicist, whose keen interest in martial arts and sports 
underpinned his passion for understanding human movement and learning, The Feldenkrais 
Method that he developed drew from all of these experiences. His interest heightened following 
his experience of personal injury. Through a commitment to initially finding a way to improve 
his movability, and subsequently the ability of others, he developed an intrapersonal inquiry-
based approach to learning and improving performance. He worked extensively with adults and 
children with neurological and developmental disabilities, and those with complex and chronic 
problems. Neuropsychiatrist Norman Doidge considered Feldenkrais to be one of the first 
neuroplasticians (Doidge, 2015) by his use of attention and non-habitual movement patterns 
to engage the brain’s innate capacity to change habitual patterns and initiate more efficient 
movement that is attuned to the situated environment. Feldenkrais lessons facilitate change 
in neuro-muscular organisation; movement becomes more evenly distributed throughout the 
body so no one part of the system is over-burdened and from this change a feeling of ease 
can develop.

A number of movement traditions also engage attention and awareness in meditative 
movements, such as T’ai Chi and yoga. What distinguishes the Feldenkrais Method from other 
movement paradigms is that it is designed to interrupt movement habits and facilitate the 
discovery of new ways of carrying out various functions. It does not involve learning a specific 
sequence or moving to achieve a particular goal, rather the intention is to evoke new learning 
through attending to the process, moving slowly, doing less and thereby increasing sensitivity 
and ability to make finer distinctions, with resultant improved ability to sense details of the self 
and one’s surroundings. The person becomes more aware of what they are doing, not what 
they think they are doing (Beringer, 2010). That, as such, is mindful activity. 

He saw the mind and body as a unified functional and biological system, a system that has 
four aspects: thinking, feeling, sensing and moving. 

… [and] that the unity of mind and body is an objective reality. They are not just 
parts related to each other, but an inseparable whole while functioning. A brain 
without a body could not think… the muscles themselves are part and parcel of our 
higher functions. (Feldenkrais, 1964, p. xi) 

And 

We have no sensation of the inner workings of the central nervous system. We 
can feel their manifestations only as far as the eye, the vocal apparatus, the facial 
mobilisation, and the rest of the body provoke our awareness. This is the state of 
consciousness! (p. 29)

The teacher embarks on embodied mindfulness training

Feldenkrais – Training, Placefulness

This challenge to stability has a prequel. I found myself within a week connecting 
in a different way to place through Feldenkrais training. It became a serendipitous 
re-positioning, offering embodied mindfulness practice that not only connected 
me with place but became a crucial resource to draw on during the classroom 
territory I was to step into. Taking part in a one-day workshop on short mindfulness 



Learning Communities | Special Issue: New Connections in Education Research | Number 20 – October 2016 

11
meditations and gentle movement, I found myself lying prone, feeling the ground 
beneath me, asking: how was my body connecting to this place? What was my 
mind/body aware of? My lungs filling up like billows, the ribcage expands to 
embrace the breath and expel tension. Attention to the breath, attention to posture 
and position and presence, these were the things that echoed back to me often 
while anticipating the classroom. 

The linking of mindfulness to Feldenkrais body learning provided a vehicle for the awareness 
in action that the teachers in this study were seeking. It served to bridge what can become 
overly cognitive experiences in mindfulness to grounding in body and place. Because, for 
any moment in time, two relationships are always present in experience – connection with 
air through breathing, and relationship to gravity, our base of support. These both provide 
reference points that can be brought to awareness to help re-connection to the present 
moment and experience the interdependence of body and mind.

Breathing is a movement of the body, of the diaphragm, chest and abdomen, and varies in 
response to demands of position, task, degree of effort and emotional state. It is directly affected 
by the withdrawal response, a primitive protective reflex of survival in response to negative 
events that might threaten. These may lie anywhere on a scale from vague apprehensions, 
gnawing anxieties to overt dangers. The withdrawal response is a neuromuscular response to 
stress expressed in tightening of muscles around the eyes and forehead, neck, shoulders and 
the abdomen. It also effects breathing, either as shallow breathing or held breath (Hanna, 1988). 

These patterns can all become unconscious habits over time, as reflected in the body pattern 
of anxiety. Developing awareness of the breath enables recognition of anxiety responses and 
provides scope to change this expression of anxiety in the body and breath, with the potential 
to also change the quality of emotional affect (Kerr et al., 2002; Payne, & Crane-Godreau, 2015). 

Similarly, developing awareness of relationship to the ground when moving, through sensing 
skeletal support can enable intentional connection to the ground. The process reduces tension 
and can provide more ease and clarity in movement and greater flexibility in how the individual 
responds to the environment (Feldenkrais, 1964). 

…the point of my work is to lead to awareness in action. Or the ability to make 
contact with one’s own skeleton and muscles and with the environment practically 
simultaneously… (Feldenkrais, 1964, cited in Beringer, 2010, pp. 36-37)

This training, conducted during the term break, and practiced by our participant prior to school 
commencing appears to have provided some intrapersonal strategies that put her in good 
stead. As is the case for many beginning teachers she was, like Chang (2009) had warned, 
typically underprepared for the “the dramatic range of intense emotions they will experience 
so they may enter the profession” (p. 212).

The teacher and personal identity explored

Place – Classroom Contact Zone, Focus on Mindful Breathing

Then Term Four arrived – I did not anticipate that the classroom would evoke 
the Contact Zone I experienced as a junior army cadet; I did not anticipate the 
similarities between the classroom and my cadet experience.



12
Place, Workplace, and Mindful Movement | Sue Erica Smith, Emma Schuberg Barnes, Jon Mason & Julia Broome

It’s a preparation moment prior to engagement in the Contact Zone. The strategy is 
reviewed, supplies are distributed, stations are readied. Contact! The class swarms 
in, fast and furious, and another ‘typical’ live-action sequence plays out. Mid-
skirmish, at about half past Year 8, I start to feel the onslaught of an internal conflict: 
the anxiety attack. As I start to be taken up in a wave of panic, everything around 
me seems to click over into slow-motion. The whirl of the kids and my presence in 
the classroom dissipates. I focus on my breath. Slow, deep breaths, in order not to 
fuel the rising tide of that overwhelming wave. I focus on my breath. I tell myself: 
this will pass. I focus on the breath. I say: this is not a heart attack. I focus on the 
breath. I think about asking a trustworthy student to go into the next classroom to 
request a brief visit from the teacher: just in case I pass out and the students jam 
2B pencils and pieces of broken eraser up my nose while I’m unconscious. I focus 
on the breath, and as I am mindfully breathing, the dizzying heart-rate is slowing, I 
find myself re-surfacing into the rowdy classroom. The anxiety attack is over. Now 
to engage again back in the Zone…

Feldenkrais – Reprieve, Reflect, Re-pattern

During term time, I was offered respite from the Contact Zone, a place for awareness. 
These were mind and movement sessions in a neutral space, that became tactical 
exercises. The training sessions helped me connect slowly again with the ground 
beneath me, aware of feet, placement and breathing. It helped me reflect and 
devise new tactics. The new tactic was a disruption that attempted a re-patterning, 
whilst anticipating the classroom. The disruption was a trigger for me, and the 
trigger was drinking water. It reminded me to focus on the breath and bring my 
awareness back to my body. While I drank water, this trigger helped me ask, what 
was I embodying? How was my body positioned? What was I mindfully or absent-
mindedly playing out in classroom contact?

Placeless – Disconnection, Fracture, Re-connect

While on-leave, in a non-place, I lost my footing. On a steep and slippery slope, in 
gripless shoes, with hands full, mind elsewhere, body disengaged and placeless, 
the full impact of the fall was taken by the fibula. Fractured leg and ankle. A trauma 
surgeon intervenes. Hardware holding me together – internally and parasitically. I 
am now part-machine, after a life free from broken bones, I cracked and have a 
steel plate, a dozen screws and large nail as structural truss. Hyper full-of-mind 
now, every small step is pre-meditated, minutely assessed and over-anticipated. I 
learn to walk again slowly, into uncertain months and rocky terrain. Feldenkrais and 
physio try to revive and re-connect patterns between brain, breath and body. With 
shifting ground beneath me, I return to Darwin… and gradually into the classroom.

Placefulness – Re-adjust, Re-pattern

As I initially return into the classroom, I am aware of how vulnerable I still am. I 
realise that the physical and psychological rough and tumble of the middle school 
is too confronting at this time. I seek other opportunities outside the teaching 
profession. I contact recruiters, submit applications, attend interviews. But I know 



Learning Communities | Special Issue: New Connections in Education Research | Number 20 – October 2016 

13
that even though I can entertain this reality, a change of profession, I have invested 
much in re-training and creative energy in the education space. I seek wise counsel 
from seasoned education mentors and professionals, and continue to pursue 
connections with holistic education philosophies and practice. It is hard to deny 
that as a teacher, if I am to prevail in uncertain conditions and shifting times, I 
need to align myself with supportive, placeful, holistic realities in education. If I 
need to cultivate resilience through connection to place, mind and body awareness 
and health, what do students need to cultivate in their own virtual, dis-embodied 
and digitally-obsessed worlds? And how will teachers do this? Intrapersonal 
learning that develops holistic connections and supports teacher well-being and 
professional longevity, should be acknowledged within the Australian Professional 
Standards for Teachers (AITSL, 2012). I am hopeful that embodied mindfulness 
and thoughtfully constructive professional ways of well-being can address holistic 
connection to place, healthy mind-body, and learning. 

Discussion

Within the broader literature we also find that di Nucci (2013) offers a playful antidote to the 
sometimes over exposed or over appropriated usage of the term mindfulness by considering 
a close antonym – mindlessness:

Thinking is overrated: golfers perform best when distracted and under pressure; 
firefighters make the right calls without a clue as to why; and you are yourself ill 
advised to look at your steps as you go down the stairs, or to try and remember 
your pin number before typing it in. Just do it, mindlessly. …our mindless self is our 
true self because it is not mediated by thought. Being mindless is, in short, a good 
thing. Let us not be ashamed of it; let us cultivate it. 
(di Nucci, 2013, p. 10)

Such a position opens a whole other facet to this discussion and is introduced principally 
because it actually misses the point of mindfulness training. The core concept within di Nucci’s 
notion of mindlessness is really automaticity, an essential transition in learning that frees an 
activity from conscious control. The brain, particularly in the pre-motor cortex, forms what are 
called functional body maps, linkages of groups of neurons related to a particular function, 
e.g., walking, reaching, driving a car etc. As a baby learns through transitions to the upright 
and mobile state, change in the brain takes place. This creates freedom to either simply be 
present in the moment, with whatever sensations and thoughts arise, or to allow the conscious 
mind to engage in other “pastimes”. Mindful movement, however, is to do with attunement of 
mind and body, and places emphasis upon the physicality of mindfulness training.

Teachers too need this type of embodied capacity to move and to act with common sense. It 
is also informed by efforts at cross-disciplinary thinking. Thus:

At first glance, contemplative mindfulness and critical inquiry seem at opposite poles 
of a reflective spectrum, yet Eastern and Western philosophers have described a 
dual dimension to reflective thought that incorporates both. ‘Mindful inquiry’ offers 
an holistic re-conceptualisation of reflective thinking, which holds mindfulness and 
inquiry in a dialectic inter-relationship   
(Webster-Wright, 2013, p. 557).



14
Place, Workplace, and Mindful Movement | Sue Erica Smith, Emma Schuberg Barnes, Jon Mason & Julia Broome

Similarly, mindfulness training and mindful inquiry open ethical imperatives. As seen throughout 
the narrative, calm and focused non-judgemental attention provides pause for active choice 
rather than reactive response, highlighting that behavior is closely linked with optimized 
intrapersonal functioning. Ethical practice in teaching, however, is currently only conceived in 
terms of professional responsibility (AITSL, 2012). 

Both the mindful inquiry and embodied learning that have been introduced here to teachers 
represent ways of learning where tools to develop awareness of the unity of body and mind 
are learned and practised, and in some cases, such as in the prose presented here, a deeper 
sense of learning is experienced. Many teachers are stressed, burning out and vulnerable, 
and this can be especially so for teachers beginning their careers – yet, how are the relevant 
authorities dealing with this? Initially we took a liberal interpretation of the current professional 
standards by seeking to address teacher well-being, and the intrapersonal, as an ever-present 
domain that has an impact upon performance. Arguably, it is through a critical reading of 
the professional standards that neglect of the intrapersonal can be seen as an abrogation of 
professional responsibility. 

Each participant in our study has his or her own personal narrative and unique situated 
experience, but as the beginning teacher featured in this paper concluded in an interview 
following the workshop, “The supports and technologies that were made available presented a 
different way of learning and filled a need for deeper fulfillment, beyond Professional Standards, 
towards authentic being”. Such a comment alludes to bigger issues concerning the scope 
and outcomes of teacher professional development because the current (2012) version of the 
AITSL Professional Standards for Teachers is framed around competencies rather than capacity 
and performance. Thus, while effective teaching and learning performance is explicit in the 
standards, the intrapersonal domain of teachers is not flagged as a topic of professional learning.

Addressing the intrapersonal is perhaps an ambitious form of learning in a time-strapped, 
outcome-and-performance-based environment and while there has been a meteoric rise in 
secular mindfulness training the wider and longer term implications of body, emotion, ethics 
and regular practice might mean we are seeing an exotic shower before the burn. Indications 
from our research, however, are otherwise and point to the need for sustained advocacy to 
establish teacher well-being professional development programs that include intrapersonal 
learning is warranted and legitimate facet of professional as well as personal wellbeing. 

The existing problems for teachers, and in turn students, represent what Feldenkrais described 
as a vast field in mind-body relationship yet to be explored. As he explained:

There can be no improvement without change. Though help can be given when 
things go wrong, we cannot relax our effort before teachers throughout the world 
will learn to develop in their students awareness of the unity of body and mind so 
that higher achievements than merely correcting faults can be arrived at. Training a 
body to perfect all the possible forms and configurations of its members changes 
not only the strength and flexibility of the skeleton and muscles, but also makes a 
profound and beneficial change in the self-image and the quality of direction of the 
self (Feldenkrais, 1964, cited in Beringer, 2010, pp. 43 - 44). 

This approach is a potentially rich field for further inquiry, and a useful start to changing 
behaviour. The voices in this paper all tell stories while combining to present a common and 
coherent picture that has identified needs and links to strategies to meet them.  



Learning Communities | Special Issue: New Connections in Education Research | Number 20 – October 2016 

15
It is also relevant that within the growing discourse on 21st century skills (or competencies), 
given the range of conceptualisations, there is arguably a natural fit for mindfulness training. 
Thus, educational theorists such as Gardner (2011), has identified the “disciplined mind” and 
the “ethical mind” as two of “five minds for the future” needing attention and development 
within educational settings. Mindfulness practice serves both of these directions.

Questions Arising and Conclusion

As we bring this discussion to a close, we find a number of questions emerge from these 
interrelated narratives that will be important for us to probe deeper as we continue to scope the 
implications of our research agenda connecting mindfulness training with teacher professional 
learning. Indeed, it has been our purpose to identify such questions rather than to reach 
‘conclusions’ that bring closure to the issues raised. Thus, the following questions point to the 
need for continued investigation into the issues addressed in this paper:

1.  What are the relevant authorities doing to address issues of teacher well-being and 
teacher burnout? 

2.  Does mindfulness training and intrapersonal development properly sit within teacher 
professional learning requirements? If so, then how can it best be situated and promoted?

3.  What movement-based awareness practices might be most suited to adoption in 
schools?

4.  In what ways might ‘place’ and ‘placelessness’ be further explored as considerations 
for intrapersonal well-being?

5.  In what ways could policy development concerned with teacher professional practice 
bring into better alignment the well-being, learning, performance, and competencies 
of teachers?

In conclusion, a number of key issues remain prominent for educational authorities to consider. 
Well-being is a rich and complex topic to explore given that it is experiential, highly nuanced, 
and sometimes a personal and private matter. By illustrating this through an auto-ethnography 
of a pre-service teacher, we have come to the view that further research into teacher well-
being is both warranted and timely. Secondly, we think a critical reading of the professional 
standards for teachers reveals neglect of the intrapersonal domain. As such, this omission can 
be interpreted as an abrogation of professional responsibility.



16
Place, Workplace, and Mindful Movement | Sue Erica Smith, Emma Schuberg Barnes, Jon Mason & Julia Broome

References

Ager, K., Bucu, A., Albrecht, N., & Cohen, M. (2014). Mindfulness in Schools Research Project: Exploring 
Teachers’ and Students’ Perspectives – Preliminary Report. Melbourne: RMIT University. 

Aikens, K.A., Astin, J., Pelletier, K.R., Levanovich, K., Baase, C.M., Park, Y.Y., & Bodnar, C.M. (2014). 
Mindfulness goes to work: Impact of an online workplace intervention. Journal of Occupational 
and Environmental Medicine, 56(7), 721-731.

Australian Curriculum Assessment and Reporting Authority (ACARA). (2013).

Australian Institute for Teaching and School Leadership (AITSL). (2011). National professional standards 
for teachers. Retrieved 20/02/2016, from http://www.aitsl.edu.au/Beringer, E. (Ed.) (2010). 
Embodied Wisdom: The Collected papers of Moshe Feldenkrais. San Diego, CA: Somatic 
Resources.

Borg, M.G., & Riding, R.J. (1991). Occupational stress and satisfaction in teaching. British Educational 
Research Journal, 17, 263–281.

Brown, K.W., & Ryan, R.M. (2003). The benefits of being present: mindfulness and its role in 
psychological well-being. Journal of personality and social psychology, 84(4), 822.

Burrows, L. (2013). Transforming “The Red Beast” Within Through Mindfulness and Therapeutic 
Storytelling: A Case Study. Australian Journal of Guidance and Counselling, 23(2), 172-184. doi: 
10.1017/jgc.2013.17

Clark, D., Schumann, F., & Mostofsky, S. (2015). Mindful movement and skilled attention. Frontiers in 
Human Neuroscience: Hypothesis and Theory, 9(297), 1–23. doi: 10.3389/fnhum.2015.00297

Chang, M.L. (2009). An appraisal perspective of teacher burnout: Examining the emotional work of 
teachers. Educational psychology review, 21(3), 193-218.

Dane, E., & Brummel, B.J. (2013). Examining workplace mindfulness and its relations to job performance 
and turnover intention. Human Relations, 67(1), 105-128. doi: 10.1177/0018726713487753.

Di Nucci, E. (2013). Mindlessness. Newcastle upon Tyne, UK: Cambridge Scholars.

Dodge, R., Daly, A., Huyton, J., & Sanders, L. (2012). The challenge of defining wellbeing .International 
Journal of Wellbeing, 2(3), 222- 235. doi: 10.5502/ijw.v2i3.4

Doidge, N. (2015). The Brain’s way of Healing: Remarkable Discoveries and Recoveries from the 
Frontiers of Neuroplasticity. Brunswick, Vic: Scribe Publications.

Ellsworth, E. (2005). Places of learning: Media, architecture, pedagogy. New York, NY: Routledge.

Farber, B.A. (1984). Stress and burnout in suburban teachers. Journal of Educational Research, 77, 
325–331

Farber, B.A. (1991). Crisis in education: Stress and burnout in the American teacher. San Francisco. 
Jossey-Bass.

Farber, B.A. (2000). Treatment strategies for different types of teacher burnout. Journal of Clinical 
Psychology, 5, 675–689.

Feldenkrais, M. (1964). Mind and Body. Systematics: The Journal of The Institute for the Comparative 
Study of History, Philosophy and the Sciences, 2(1). 

Feldenkrais, M. (1981). The Elusive Obvious. Cupertino, California: Meta Publications.

Feldenkrais, M. (1984). The Master Moves. Cupertino, California: Meta Publications.



Learning Communities | Special Issue: New Connections in Education Research | Number 20 – October 2016 

17
Flook, L., Goldberg, S., Pinger, L., Bonus, K., & Davidson, R. (2013). Mindfulness for Teachers: A Pilot 

Study to Assess Effects on Stress, Burnout, and Teaching Efficacy. Mind, Brain, and Education, 
7(3), 182–195.

Frank, J., Jennings, P., & Greenberg, M. (2013). Mindfulness-Based Interventions in School Settings: 
An Introduction to the Special Issue. Research in Human Development, 10(3), 205–210. doi: 
10.1080/15427609.2013.818480.

Gardner, H. (2011). Five Minds for the Future. In J. Bellanca & R. Brandt (Eds.), 21st Century Skills: 
Rethinking How Students Learn (pp. 9–30). Bloomington, IN: Solution Tree Press.

Gawler, I., & Bedson, P. (2011). Meditation: An in-depth Guide. Melbourne: Penguin.

Germer, C.K., Siegel, R.D., & Fulton, P.R. (Eds.). (2013). Mindfulness and psychotherapy. New York, NY: 
The Guilford Press.

Gold, E., Smith, A., Hopper, I., Herne, D., Tansey, G., & Hulland, C. (2010). Mindfulness-Based Stress 
Reduction (MBSR) for Primary School Teachers. Journal of Child and Family Studies, 19, 184–
189. doi: 10.1007/s10826-009-9344-0.

Goldman-Schuyler, K. (2010). Consulting Psychology Journal: Practice and Research, 62(1), 21–38.

Gruenewald, D. (2006). Resistance, reinhabitation, and regime change. Journal of Research 
in Rural Education, 21(9), 1-7. Retrieved from http://jrre.vmhost.psu.edu/wp-content/
uploads/2014/02/21-9.pdf. 

Hakanen, J., Bakker, A., & Schaufeli, W. (2006). Burnout and work engagement among teachers. Journal 
of School Psychology, 43(6), 495–513. doi: 10.1016/j.jsp.2005.11.001.

Hanh, T.N. (1985). Guide to Walking Meditation. Fellowship Publications

Hanh, T.N., & Vriezen, W. (2008). Mindful Movements: Ten Exercises for Well-Being. Berkeley, CA: 
Parralax Press.

Hanna, T. (1988). Somatics: Reawakening The Mind’s Control of Movement, Flexibility, and Health. 
Cambridge, MA: Perseus Books.

Hassed, C., & Chambers, R. (2014). Mindful Learning. Wollombi, NSW: Exisle Publishing. 

Jennings, P. (2015). Mindfulness for Teachers: Simple Skills for Peace and Productivity in the Classroom. 
New York, NY: W.W. Norton & Company.

Kabat-Zinn, J. (2005). Coming to our senses: healing ourselves and the world through mindfulness. New 
York: Hyperion.

Kabat-Zinn, J. (2009). Wherever you go, there you are: Mindfulness meditation in everyday life. UK: 
Hachette.

Kerr, G.A., Kotynia, F., & Kolt, G.S. (2002). Feldenkrais® awareness through movement and state anxiety. 
Journal of Bodywork and Movement Therapies, 6(2), 102-107.

Kyriacou, C., & Sutcliffe, J. (1978). A model of teacher stress. Educational studies, 4(1), 1-6.

Macdonald, E., & Shirley, D. (2009). The Mindful Teacher. New York, NY: Teachers College, Columbia 
University.

Maslach, C., Jackson, S.E., & Leiter, M.P. (1996). Maslach burnout inventory manual (3rd edition). 
PaloAlto Consulting Psychologists Press.

Meiklejohn, J., Phillips, C., Freedman, M.L., Griffin, M.L., Biegel, G., Roach, A., & Isberg, R. (2012). 
Integrating mindfulness training into K-12 education: Fostering the resilience of teachers and 
students. Mindfulness, 3(4), 291-307.



18
Place, Workplace, and Mindful Movement | Sue Erica Smith, Emma Schuberg Barnes, Jon Mason & Julia Broome

Mobeley, C. (2011). Diversity and service-learning. In T. Stewart & N. Webster (Eds.), Exploring cultural 
dynamics and tensions within service-learning. Charlottte, NC: Information Age Publishing.

Napoli, M. (2004). Mindfulness Training for Teachers: A Pilot Program. Journal of Evidence-Based 
Complementary and Alternative Medicine, 9(1), 31–42. doi: 10.1177/1076167503253435.

Power, A., & Bennet, D. (2015). Moments of becoming: experiences of embodied connection to place in 
arts-based service learning in Australia. Asia-Pacific Journal of Teacher Education, 43(2), 156-168. 
doi: 10.1080/1359866X.2014.960801.

Prakhinkit, S., Suppapitiporn, S., Tanaka, H., & Suksom, D. (2014). Effects of Buddhism walking 
meditation on depression, functional fitness, and endothelium-dependent vasodilation in 
depressed elderly. The Journal of Alternative and Complementary Medicine, 20(5), 411-416.

Payne, P., & Crane-Godreau, M.A. (2015). Meditative movement for depression and anxiety. Progress 
in Physical activity and Exercise and Affective and Anxiety Disorders: Translational Studies, 
Perspectives and Future Directions, 4(71), 50-64. doi: 10.3389/fpsyt.2013.00071.

Rasmussen, M.K., & Pidgeon, A.M. (2011). The direct and indirect benefits of dispositional mindfulness 
on self-esteem and social anxiety. Anxiety, Stress, & Coping, 24(2), 227-233.

Russell, T., & Tatton-Ramos, T. (2014). Body In Mind Training: Mindful Movement for the Clinical Setting. 
Neuro-Disability & Psychotherapy, 2(1-2), 108–136.

Schaufeli, W., & Bunk, B. P. (2003). Burnout: An overview of 25 years of research and theorizing. In M.J. 
Schabracq, J.A.M. Winnubst, & C.L. Cooper (Eds.), Handbook of work and health psychology (pp. 
383–425). Chichester: John Wiley & Sons.

Schaufeli, W., Salanova, V., González-Roma, A.B., & Bakker, A. (2002). The measurement of engagement 
and burnout: A two sample confirmatory factor analytic approach. The Journal of Happiness 
Studies, 3, 71–92.

Shann, S. (2015), A mythopoetic methodology: storytelling as an act of scholarship. Asia-Pacific Journal 
of Teacher Education, 43(2), 128-142. doi: 10.1080/1359866.2014.932334.

Shapiro, S.L., & Carlson, L.E. (2009). The art and science of mindfulness: Integrating mindfulness into 
psychology and the helping professions. Washington, DC: American Psychological Association.

Segall, S.R. (2005). Mindfulness and self-development in psychotherapy. Journal of Transpersonal 
Psychology, 37(2), 143.

Shoval, E. (2011). Using mindful movement in cooperative learning while learning about angles. 
Instructional Science, 39(4), 453–466. doi: 10.1007/s11251-010-9137-2.

Shusterman, R. (2008). Body Consciousness: A Philosophy of Mindfulness and Somaesthetics. New 
York, NY: Cambridge University Press.

Siegel, D.J. (2007). The Mindful Brain: Reflection & Attunement in the Cultivation of Well-Being. New 
York, NY: WW Norton & Company Inc. 

Siegel, D.J. (2008). The Mindful Brain: The Neurobiology of Well-being. Sounds True.

Siegel, D.J. (2009). Mindsight: Change Your Brain, Change Your Life. Brunswick, Vic: Scribe 
Publications.

Sommerville, M. (2012). Water in a dry land: Place learning through art and story. New York, NY: 
Routledge.

Surrey, J.L. (2005). Relational psychotherapy, relational mindfulness. Mindfulness and psychotherapy, 
91-110.



Learning Communities | Special Issue: New Connections in Education Research | Number 20 – October 2016 

19
Tacey, D. (1995). Edge of the sacred. Melbourne, Harper Collins.

Teper, R., Segal, Z.V., & Inzlicht, M. (2013). Inside the mindful mind how mindfulness enhances emotion 
regulation through improvements in executive control. Current Directions in Psychological 
Science, 22(6), 449-454.

Van Gordon, W., Shonin, E., Zangeneh, M., & Griffiths, M.D. (2014). Work-related mental health and job 
performance: can mindfulness help? International Journal of Mental Health and Addiction, 12(2), 
129-137.

Webster-Wright, A. (2013). The eye of the storm: a mindful inquiry into reflective practices in higher 
education. Reflective Practice: International and Multidisciplinary Perspectives, 14(4), 556–567. 
doi: 10.1080/14623943.2013.810618.

View publication stats

https://www.researchgate.net/publication/310665574

