The meaning of walking
Martinsen, B. (Aarhus University)
Learning to walk is a huge developmental step for a child. The upright position and the ability to put one foot in front of the
other, makes it possible to conquer the surroundings and experience the greatness of the world. After the first insecure steps, walking becomes a movement happening automatically. Walking thus becomes part of the pre-reflective corporal scheme.
Getting ill or old are conditions that may affect the ability to walk to various degrees. In some cases, the inability to walk is temporary, caused by temporary illness. Others suffering from chronic illness may experience that their walking ability varies, being able to walk one day but not the next. Finally, some people experience that the ability to walk ceases for good. However, regardless of the extend of the functional impairment and its cause, being able to walk without assistance is of great importance and associated with a feeling of freedom. Though it may be possible to use walking aids or wheelchair, the experience may be ambiguous since aids at one time facilitate independent mobility and at the same time may generate feelings of humiliation. The aim of this study is to discuss the meaning of walking among people who have previously been able to walk on their own. The study is based on findings from three phenomenological studies of different life situations: older people recovering after admission in intermediate care, people who have lost a leg and people who live with Parkinson’s Disease. The analysis of the data is inspired by Paul Ricoeur’s philosophy of interpretation. The findings will primarily be discussed within Merleau Ponty’s philosophy.
Learning to walk is a huge developmental step for a child. The upright position and the ability to put one foot in front of the
other, makes it possible to conquer the surroundings and experience the greatness of the world. After the first insecure steps, walking becomes a movement happening automatically. Walking thus becomes part of the pre-reflective corporal scheme.
Getting ill or old are conditions that may affect the ability to walk to various degrees. In some cases, the inability to walk is temporary, caused by temporary illness. Others suffering from chronic illness may experience that their walking ability varies, being able to walk one day but not the next. Finally, some people experience that the ability to walk ceases for good. However, regardless of the extend of the functional impairment and its cause, being able to walk without assistance is of great importance and associated with a feeling of freedom. Though it may be possible to use walking aids or wheelchair, the experience may be ambiguous since aids at one time facilitate independent mobility and at the same time may generate feelings of humiliation. The aim of this study is to discuss the meaning of walking among people who have previously been able to walk on their own. The study is based on findings from three phenomenological studies of different life situations: older people recovering after admission in intermediate care, people who have lost a leg and people who live with Parkinson’s Disease. The analysis of the data is inspired by Paul Ricoeur’s philosophy of interpretation. The findings will primarily be discussed within Merleau Ponty’s philosophy.
MOVEMENT AND SPATIALITY: THE LIVED EXPERIENCE OF MASSIVE WEIGHT LOSS
Natvik, E. (Sognog Fjordane University College)
The spatiality of the body is mainly pre-reflective and not usually put into words. Lived spatiality comes into being through
bodily movements, and bodily movements are spatial. Thus, experiences in movement and of movement can give access to exploration of lived spatiality. We aim to explore the relationship between massive weight loss, movement and spatiality in everyday life. In this phenomenological study, we use carefully selected anecdotes from experiential data. The experiential material consists
of a series of in-depth interviews with participants 5-7 years after bariatric surgery. The participants had varied experiences of concrete situations that had made them aware of discrepancy between the own body and their habitual movements. They became aware that they were moving as if they were still large bodies, although their bodies were considerably smaller. This kind of experience had given the participants new insights: They moved as if they “did not know” their actual body size, yet
they were extremely aware of own body and weight loss process. A situation of knowing and not knowing one’s own body size after weight loss emerged. The dynamic interconnection between the altering body in movement and lived space let the participants experience that although their body size had changed dramatically, they had not necessarily incorporated the changes. Their habitual ways of encountering or avoiding small or narrow spaces could still be part of everyday life, or could - in concrete situations of discrepancy – imply experimenting with how much space own body actually did take up. Lived experiences of movement and spatiality, changes and stability, provided an important starting point for new and meaningful ways of moving and living everyday life after massive weight loss.
The spatiality of the body is mainly pre-reflective and not usually put into words. Lived spatiality comes into being through
bodily movements, and bodily movements are spatial. Thus, experiences in movement and of movement can give access to exploration of lived spatiality. We aim to explore the relationship between massive weight loss, movement and spatiality in everyday life. In this phenomenological study, we use carefully selected anecdotes from experiential data. The experiential material consists
of a series of in-depth interviews with participants 5-7 years after bariatric surgery. The participants had varied experiences of concrete situations that had made them aware of discrepancy between the own body and their habitual movements. They became aware that they were moving as if they were still large bodies, although their bodies were considerably smaller. This kind of experience had given the participants new insights: They moved as if they “did not know” their actual body size, yet
they were extremely aware of own body and weight loss process. A situation of knowing and not knowing one’s own body size after weight loss emerged. The dynamic interconnection between the altering body in movement and lived space let the participants experience that although their body size had changed dramatically, they had not necessarily incorporated the changes. Their habitual ways of encountering or avoiding small or narrow spaces could still be part of everyday life, or could - in concrete situations of discrepancy – imply experimenting with how much space own body actually did take up. Lived experiences of movement and spatiality, changes and stability, provided an important starting point for new and meaningful ways of moving and living everyday life after massive weight loss.
Movement related to chores or a source of joy: A phenomenological-hermeneutic study of physical activity and health
Angel, S. (Aarhus University)
Physical activity has become the most documented and acknowledged health advice in relation to both staying healthy and regaining health both physically and mentally.
Physical activity in relation to spinal cord injury, low back pain and heart disease is both a method to regain bodily function, avoid or reduce pain and reduce risk of early death. The benefits are achieved by stronger muscle conditioning, improved cardio-respiratory fitness and general initiatives to obtain a healthier body both physically and mentally.
Ten years of research in recovery and getting on with life after disease discloses differences in how patients experience recommendations regarding physical activity. A phenomenological-hermeneutic approach building on Ricoeur’s philosophy on how people understand themselves and their world through narrative configurations reveal how physical activities are incorporated into everyday life. The meaning of movement is divided into movement being unpleasant, maybe even painful and movements as a source of joy. This caused participants 1) to minimize bodily functions to a functional daily life, 2) to overcome the bodily struggle to do their chores, and maybe feel better after or 3) to engage in movement as a source of joy.
Further insight is searched by an empathetic attunement to the experiences of the participant followed by reflections guided by my forehaving and my own experiences being and having a body requested to exercise to stay healthy. Guided by Heidegger I will in this presentation disclose the differences between movement as a struggle versus movement as a source of joy.
Physical activity has become the most documented and acknowledged health advice in relation to both staying healthy and regaining health both physically and mentally.
Physical activity in relation to spinal cord injury, low back pain and heart disease is both a method to regain bodily function, avoid or reduce pain and reduce risk of early death. The benefits are achieved by stronger muscle conditioning, improved cardio-respiratory fitness and general initiatives to obtain a healthier body both physically and mentally.
Ten years of research in recovery and getting on with life after disease discloses differences in how patients experience recommendations regarding physical activity. A phenomenological-hermeneutic approach building on Ricoeur’s philosophy on how people understand themselves and their world through narrative configurations reveal how physical activities are incorporated into everyday life. The meaning of movement is divided into movement being unpleasant, maybe even painful and movements as a source of joy. This caused participants 1) to minimize bodily functions to a functional daily life, 2) to overcome the bodily struggle to do their chores, and maybe feel better after or 3) to engage in movement as a source of joy.
Further insight is searched by an empathetic attunement to the experiences of the participant followed by reflections guided by my forehaving and my own experiences being and having a body requested to exercise to stay healthy. Guided by Heidegger I will in this presentation disclose the differences between movement as a struggle versus movement as a source of joy.