Race-based stress and trauma can condition racial/ethnic minorities to overwork in a capitalist culture, invoke a sense of helplessness or powerlessness, and self-invalidate or ignore their reactions to identity-based stress (e.g., thoughts, emotions, bodily sensations, urges)

Mindfulness empowers racial/ethnic minorities to slow down, self-validate, and exert control over their mind and body to reduce biological and psychological effects of acute/chronic race-based stress and trauma

Mindfulness can help racial and ethnic minorities manage reactions to race-based stress and trauma:

• Increase awareness and manage difficult emotions (e.g., shame at one’s race/ethnicity)

• Reduce powerlessness and helplessness (e.g., lacking control over systemic racism)
• Let go of negative reactions of oneself (e.g., I do not belong, I am not enough for others)
• Practice self-validation by turning attention inward, identifying needs/wants, and compassionately caring for oneself

Mindfulness is based on Asian traditions and practices (e.g., Buddhism and Hinduism; Shah, 2020)

• Asian individuals are likely to practice mindfulness strategies recommended to cope due to its historical and cultural practices rooted in Asian culture (e.g., meditation, yoga, Tai Chi)

Stereotypes existing across cultures influence judgments about expressing or suppressing emotions. These judgments may be helpful in certain context and unhelpful in another context. A few common emotion-related stereotypes among racial and ethnic minorities include:

• Black individuals: “angry Black woman stereotype” and “strong Black woman stereotype”
• Latino/a individuals: Machismo (e.g., men should practice self-restraint in expressing vulnerable emotions and outward expression of strength and pride to others; Sanchez et al., 2019) and Marianismo (e.g., women should suppress emotions to maintain “strength” for family, partner, children, and social harmony; Castillo et al., 2010)
• Asian individuals: Asians are often stereotyped as emotionally restrained, less assertive, and lacking emotional expressiveness; model minority myth (e.g., Asians should be quiet, strong, and stoic under hardship)

Based on cultural considerations, these are some questions you might want to ask when introducing mindful emotion awareness:

• Growing up with your racial and ethnic identity…
  • What are some judgments or stereotypes about emotions associated with your race/ethnicity? How do these judgments or stereotypes affect whether you express or suppress emotions inside or outside of your racial/ethnic minority community? Where did you learn these judgments or stereotypes?
  • How did your family cope with difficult emotions, such as anger, shame/guilt, fear/anxiety, and sadness? What “knee-jerk” reactions did you notice when you were upset?
  • What did you learn about remaining in contact with difficult emotions? 
  • In what ways have experiences of racism, stereotypes, or discrimination shaped how you relate to your emotions today?
• When exploring the components of emotional experiences, consider these questions:
  • Thoughts: It is common for some racial and ethnic minorities to interpret situations with self-focused thoughts (“I did something wrong” or “There is something wrong with me”) to increase a sense of control in oppressive contexts. It may be helpful to encourage curiosity around them, “Are there certain situations in the past where you blamed yourself for completely causing them? Have you had to think this way to stay safe or avoid conflict?” 
  • Physical Sensations: Racial and ethnic minorities may focus on somatic symptoms, such as headaches, chest pain, and stomach aches, to describe emotions. Use their words and phrases to when discussing emotional experiences (e.g., “heat in face” for anger). It may be helpful to ask specific questions on somatic symptoms, “Where do you notice this sensation in your body? What is this sensation signaling to you? Have you noticed these physical reactions in similar situations before?” 
  • Urges/Actions: Racial and ethnic minorities may be misperceived due to bias or stereotypes for their communication styles. For example, speaking up for oneself might be seen as being assertive for some people, but “aggressive” or “dangerous” for others. This can lead to feeling unseen, dismissed, or misunderstood by others. Ask “Do people sometimes interpret your behavior differently because of your race or ethnicity?” Additionally, some racial and ethnic minorities may adjust their behaviors to stay safe or be heard, but it can also feel limiting or exhausting when they cannot respond authentically without facing unfair judgments. Ask, “When are these reactions helpful or unhelpful?”
• When reviewing worksheets, it is not uncommon for racial/ethnic minorities to be more focused on the reactions of others as a survival strategy. In some situations, it can promote safety and in other situations it can be unhelpful (e.g., being overly focused on others).

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Construction and initial validation of the Marianismo Beliefs Scale. Counselling Psychology Quarterly, 23(2), 163-175.

Mindfulness-based stress reduction for long-term physical conditions: A systematic review. Australian & New Zealand Journal of Psychiatry, 50(1), 21-32.

Compassionate meditation to heal from race-related stress: A pilot study with Asian Americans. American Journal of Orthopsychiatry, 89(4), 482-492.

Machismo, marianismo, and negative cognitive-emotional factors: findings from the hispanic community health study/study of Latinos sociocultural ancillary study. Journal of Latina/o psychology, 4(4), 202-217.

Examining marianismo gender role attitudes, ethnic identity, mental health, and substance use in Mexican American early adolescent girls. Journal of ethnicity in substance abuse, 18(2): 319–342.

Acceptance-based therapies and Asian philosophical traditions: Similarities and differences in the concept of acceptance. Journal of Rational-Emotive & Cognitive-Behavior Therapy, 39(1), 1-13.

Mindfulness-based interventions among people of color: A systematic review and meta-analysis. Psychotherapy Research, 32(3), 277-290.