Lived Experience

Introduction: The presence of a child with a specific learning disability in the family who needs care and has special educational problems is a source of stress for mothers, affecting their mental health and adjustment. This study aimed to explore the lived experiences of mothers of children with specific learning disability (SLD). Methods: This qualitative study was conducted using a phenomenological approach. The participants were 14 mothers of children with specific learning disability (SLD) whose data were collected through semi-structured interviews. The participants were selected using purposive sampling and the collected data were analyzed via Colaizzi's method of data analysis. Results: Analysis of the data revealed 4 main themes including “impact on family”, “the mother’s life”, “the student’s problems”, “concerns”, and “needs”, and 14 subthemes. Conclusion: The present study showed that specific learning disability has diverse effects on the child, mother, and family,...

More often the research in the disability domain is dominated by the quantitative approaches thus giving primacy to the biomedical lens and neglecting the experiential accounts of the individuals having disability. Of late, qualitative research methods aiming at subjective insights is gaining grounds in the disability research but conducting it with vulnerable group isn’t an easy task. This article is born out of experiences of undertaking a PhD study that focuses on the voices of adults with physical disability in the age bracket 21-35 years by listening to their stories; it is assumed that listening to the voices would bring a shift in the dominant discourse of ableist society that views people with disabilities as passive beings. The study explores their experiences of living with a physical disability. The opening paragraph of the article outlines the role of qualitative research in making people with disabilities visible, followed by why the voices and stories of these individu...

Drawing from literature on Narrative Approaches, Reflexive Inquiry, and Engagement, the intent of this article is to make explicit the potential of reflexive narrative approaches to foster voice in disengaged learners and help them reconceptualise teaching and learning. Recognizing the active expression of voice as a form of agency, adult learners use narrative writing to reflexively explore their disengagement from formal systems of schooling and inform the development of a workplace learning centre designed to honour the role of lived experience in education.

This paper aims at discovering students' lived experience in using Seesaw Class application in English I Class. Seesaw Class is an application for teaching-learning in the smartphone. Applications are used as the media for learning in the present era. Seesaw Class application is used to enhance English skills and components during teaching-learning activities. Various features in Seesaw Class application provide more space for students to express their ideas. The method used is a hermeneutic-phenomenology method. It focuses on the description and interpretation of lived experience. The data were gathered with in-depth interview, observation, and document review. The research was validated with triangulation. The research results are divided into empirical themes and transcendent themes. Meaning in each theme is revealed with deep understanding of the research and has the implication in the practice area. The concept discovered in this study is explained in a Venn diagram and has the implication in the theory area.

Keywords: English Class; Lived Experience; Seesaw Class Application

This report summarises the co-design process that was undertaken in early 2020 towards the formation of a new Service Model for Personality Disorders in Western Australia.
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Kelly Clark and Karen Wellington were engaged to facilitate a co-design process to systematically engage people with lived experience, carers and family members and clinicians in the development
of a service model for personality disorders. The purpose of this document is to report back on the co-design process, the findings that emerged and the changes that were suggested for the service
model.

The initial ‘design question’ was to seek development of a state-wide, beyond-clinical model of service for all personality disorders in Western Australia. The assumption of the question was tested,
as all design questions are, through the co-design process. When this had been examined through the co-empathise, co-discover, and the co-define stages, the renewed Problem Definition was:
“How do we make a system work for people with personality disorders - with an emphasis on continuity of philosophy rather than specific treatments?”.
During the co-design process, strengths, weaknesses and possible improvements of the lived experience, carer, clinical and non-clinical professional experience were identified. For lived experience individuals and carers, what current works is: patience, empathy, compassion and
validation from others, an increased understanding of PD, peer support, stable relationships and practical needs being met. What doesn’t work, is the lack of fit with the current array of available treatments. What is needed, is more empathy, compassion, validation and understanding, increased reliability of the system, more personalised and accessible services that give choice and agency, and more support for families and carers. For clinical and non-clinical professionals, what currently
works is professional training, increased understanding and support for reflective practice. What doesn’t work is a lack of knowledge leading to fear and stigma of BPD and burnout. What is needed is more opportunities, time and space for continued training, development and reflective practise, and for all treatments on offer to be evidence-based. For all, what is needed is more personalised and tailored approaches, and a systemic assumption (ie, from clinicians, bosses, peers, and
consumers) that each person is doing the best they can with what they have.

During the co-design process, a ‘prototype’ was created, in the form of a set of Narrative Cards that described potential key principles, features and elements of a future service model. The key principles, features and elements that are described in the Narrative Cards, arose from the
‘empathise’ and ‘discover’ phases of the co-design process. Thus the Narrative Cards developed through this co-design process are the consensus points of hundreds and hundreds of data points
collected throughout the process. The feedback gathered on the cards during Workshop 3 show additional data relating to the iteration of the model presented in the cards. The feedback from the Design Team on the Narrative Cards captures where there are agreements and differences between various stakeholders’ needs, aspirations, visions and ideas and the evidence base for a service model. The Narrative Cards describe points of reference for continuing the design process in
developing a system which works for people with personality disorder in Western Australia.

Based on the Narrative Card set, and the feedback provided, the following elements for a future
service model were most strongly prioritised:
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● A philosophy of care that is co-developed and used by all services in the State. This philosophy of care enabled each patient/consumer to have services within the system tailored to them, rather than them feeling the need to tailor themselves to the system.
● Improvements to the primary care response
● Clinicians and non-clinical professionals being given time, space and support for self-reflection
For the Project Reference Group, together with the funding and facilitating bodies, to fully and practically answer the question posed in the Problem Definition, an implementation strategy will need to be designed and systematically implemented. It is recommended that the above elements to a future service model be prioritised in the next steps, and the elements within all 30 Narrative Cards be considered. In summary, this will need to be the beginning of a hope filled journey to a
time when everyone in WA is able to receive support in relation to personality disorders.

Note on Scope
During the co-design process the co-design facilitators raised the matter of the enormous scope of the initial co-design question (changes to the state-wide service model for all personality disorders). This report discusses a co-design process that involved predominantly those from the Perth metropolitan area, and predominantly in relation to Borderline Personality Disorder (BPD).

The study adopted Phenomenology Approach to analyze the semi-structured interviews conducted on five individuals who have encountered a near death experience. Participants were interviewed on their personal experiences. Results from this study revealed six master themes (physiological condition, solicitude of the mind, spiritual awakening, gratitude in life, forlorn and contrition feelings and personal development) along with fourteen sub-themes (Appendix B). The implication of counseling was associated with the discussion of findings in this study.

Winner of the Royal Musical Association (RMA) 2023 Practice Research Prize:

If there is one trope that has become the lynchpin of the origin narratives of the young discipline of music performance studies, it is the idea that musical performance represents the "other" of the musical score. Many of the recent debates that effected a paradigm shift in music scholarship highlight the ontological and epistemological divergences between the score and musical performance, and also debunk the various myths and prejudices that have been woven around music performances and performers through the textualist paradigm, which essentialised and naturalised the musical score as the holder of "the music" and "the" source of disciplinary knowledge. Following the disciplinary "performative turn" during the twenty-first century, the effects of textualist habits of thought on scholarly discourses have been steadily on the wane. Nevertheless, the myth of a direct and immediate route between the score and performance - between the page and the stage - appears especially obstinate and continues to lurk around, particularly in the context of the analysis and performance literature. In this article, I discuss some of the complex embodied-affective processes that connect the page and the stage from a performer's perspective, through case studies involving my performance experiences of a Corrente by J. S. Bach, a keyboard sonata by Domenico Scarlatti, and an excerpt from Rachmaninoff's "Rhapsody on a Theme of Paganini".

In this article, I aim to open up and explore the meaning making processes, from a performer’s perspective, that unfold in the creative space between the page and the stage that textualist approaches eliminated through their disembodied, ahistorical, essentialising and naturalizing discourses, and show the thoroughly contingent nature of these processes. One of the most significant arguments that will emerge from my discussion is that between the page and the stage are a large number of factors, including the uniquely embodied senses, artistic sensibilities, experiences and expert practical knowledge of each performer, that together constitute her artistic intentions, in the absence of which there would be no artistic musical performance. My discussion proceeds by drawing together critical evaluation of relevant scholarly literature, analytical thought, phenomenological enquiry and, most significantly, artistic research: the latter mobilizes the artistic processes of performance making as research tools and opens up novel lines of enquiry motivated by a performer’s expert knowledge about, as well as situated experiences of, performing music. I further argue that eradicating the deleterious effects of the textualist urge to discipline the performer's body and emotions, to assimilate their individuality into an enforced utopia and homogenise performance expression requires introducing, into scholarly thinking and discourses, all the deep level contingencies that I emphasise in this article as essential elements connecting musical texts and performances. It also requires analysts to give up the modernist de-historicising fantasy that allows them to regard themselves as privileged and exemplary listeners standing in for all auditors, and in the case of the analysis and performance literature, standing in for all performers. However much textualist habits might sideline the drastic qualities of musical performance in scholarly discourses, performers continue to be fleshly, willful, creative individual affectively committed to the unruly and dynamic realm of performance making, and invest their performances with aesthetic qualities that grow out of their lived experiences and intentions as they continually move between the page and the stage.
Winner of the Royal Musical Association (RMA) 2023 Practice Research Prize:


In this article, I aim to open up and explore the meaning making processes, from a performer’s perspective, that unfold in the creative space between the page and the stage that textualist approaches eliminated through their disembodied, ahistorical, essentialising and naturalizing discourses, and show the thoroughly contingent nature of these processes. One of the most significant arguments that will emerge from my discussion is that between the page and the stage are a large number of factors, including the uniquely embodied senses, artistic sensibilities, experiences and expert practical knowledge of each performer, that together constitute her artistic intentions, in the absence of which there would be no artistic musical performance. My discussion proceeds by drawing together critical evaluation of relevant scholarly literature, analytical thought, phenomenological enquiry and, most significantly, artistic research: the latter mobilizes the artistic processes of performance making as research tools and opens up novel lines of enquiry motivated by a performer’s expert knowledge about, as well as situated experiences of, performing music.

Gender is an intimately experienced feature of who each of us is as a person. Gender is also a source of theoretical upheaval. Reconceptualization of the concept of gender is underway throughout the academic world. Joining this effort, I give a brief overview of relevant feminist literature and explore some of the ways gender is treated in person-centered and experiential (PCE) theory and practice. I discuss a number of negative consequences in our theory and our life together that result from ignoring the effects of gender issues and suggest that increasing our empathic attention to the gendered context in which we live would prepare us to more fully embody the liberating potential with each other that is inherent in our theory, and better communicate that potential beyond the PCE community.

Based on empirical field research, this paper critically looks at the different constructions around menstruation among women in Assam in terms of menstrual rituals, taboos and prescriptions and lived experiences. It attempts to explore the negotiations and bargains that take place around menstrual taboos in the everyday of the menstruating women and the complex role that individual agency plays in pushing the boundaries of these taboos. The paper looks at the ways in which menstrual taboos are negotiated or reinforced in the everyday experiences of the women, and the individual agency that navigates through prescriptions towards subversion. It looks into the traditional initiation rites of puberty that the Assamese girl has to go through at menarche, and tries to locate the structures of patriarchy that works through the menarche rituals. Women have been seen as central characters of this research and women’s own perspectives have been kept on the front while arriving at an understanding of their everyday negotiations with menstrual taboos and prescriptions.

This paper uses Gayatri Spivak's discussion of Sati and Ranajit Guha's interpretive account of Chandra's death in colonial India in order to critically reexamine the concept of subalternity that runs through various postcolonial theories. It is argued that there is a major tendency in postcolonial theory to conflate hegemony with domination. By introducing the concept of experience, enabled by a reading of Antonio Gramsci's theory, the paper relates subalternity to hegemony and discusses that the success or failure of hegemony involves the degree to which hegemonic re-grounding can succeed in maintaining the existential continuum of the subject.

REFERENCE:: David Seamon, Merleau-Ponty, Lived Body and Place: Toward a Phenomenology of Human Situatedness, a chapter in T. Hünefeldt and A. Schlitte (eds.), Situatedness and Place (pp. 41-66). Cham, Switzerland: Springer, 2018.

ABSTRACT: In this chapter, I draw on French phenomenologist Maurice Merleau-Ponty's understanding of perception and corporeal sensibility to consider the significance of human situatedness as expressed via place and place experience. To illustrate how Merleau-Ponty's conceptual understanding might be applied to real-world place experiences, I draw on two sources of experiential evidence, the first of which is a passage from Colombian writer Gabriel García Márquez's magical-realist novel, One Hundred Years of Solitude (1967/1970). The second source is a set of first-person observations describing events and situations that I happened to take note of during weekday walks between my home and university office over the course of several months. My aim is to use these two narrative accounts as a means to illustrate, via vignettes of everyday human experience, Merleau-Ponty's central concepts of perception, body-subject, and lived embodiment. I contend that these accounts substantiate Merleau-Ponty's phenomenological claims and point to additional significant elements of human situatedness and place experience.

A Portuguese translation of this chapter by Andre Pinto is available here at academia.edu at:

https://www.academia.edu/42134992/Merleau-Ponty_Lived_Body_and_Place_Toward_a_Phenomenology_of_Human_Situatedness_-_Tradu%C3%A7%C3%A3o_em_Portugu%C3%AAs_do_Artigo_de_David_Seamon_2018_

Voice hearing (VH) is often regarded as pathognomic for schizophrenia. The purpose of this article is to review and integrate historical, clinical, epidemiological, and phenomenological evidence in order to suggest that VH may be more appropriately understood as a dissociative rather than a psychotic phenomenon. First, we discuss the lifetime prevalence of VH in the general population, which is estimated to range between 1% and 16% for adult nonclinical populations and 2% and 41% in healthy adolescent samples. Second, we demonstrate how the ubiquity of VH phenomenology, including variables like voice location, content, and frequency, limits its diagnostic and prognostic utility for differentiating psychotic from trauma-spectrum and nonclinical populations. Finally, we report on the empirical associations between VH, measures of dissociation, and trauma particularly (though not exclusively) childhood sexual abuse. There are 2 main conclusions from this review. First, we argue that available evidence suggests that VH experiences, including those in the context of psychotic disorders, can be most appropriately understood as dissociated or disowned components of the self (or self–other relationships) that result from trauma, loss, or other interpersonal stressors. Second, we provide a rationale for clinicians to use psychotherapeutic methods for integrating life events as precipitating and/or maintaining factors for distressing voices. Potential mechanisms for the relationship between trauma, dissociation, VH, and clinical diagnosis are described, including the relevance of literature from the field of attachment in providing a diathesis for dissociation. Suggestions for future research are also discussed.

This thesis examines gaming lifeworlds and seeks interventions into the hegemony of gaming culture tied to a persistent imaginary of ‘Gamers’ as young white heterosexual males. Despite attempts to cultivate diversity, most approaches to improving representation in videogames do not demand significant structural or environmental change, and thus generally continue to foster precarity.

In thinking about precarity, I establish the concept of ‘(not)coping’ to challenge the assumed dichotomy by which every instance of ‘not coping’ designates a failure ‘to cope’. Rather than viewing ‘coping’ and ‘not coping’ as positive and negative binaries, I write ‘(not)coping’ to highlight the liminal zone in between these affective states. (Not)coping is thus used to further describe the transformative affective spaces necessary for the refusal to cope within and against hegemony. I use qualitative mixed methods, combining semi-structured interviews, ethnographic participant observation, and discourse analysis to examine everyday struggles and how people can become affectively (re)orientated towards and away from certain videogame assemblages – assemblages of objects, communities, and practices. My findings are presented as three main chapters, which investigate videogames in relationship conflicts, videogames in drunk spaces, and videogames in self-care discourses.

In the field of game studies, methods of investigation are frequently configured around studying play, players, or the creation of play. However, this focus can ignore non-players, non-play relationship dynamics, and non-play-centric spaces that themselves also significantly shape videogame and play assemblages. Since the study of gaming lifeworlds crucially apprehends videogame assemblages as embedded in materiality, rather than separate from everyday life, I hope to demonstrate its use as a generative framework and model for feminist games, media, internet, cultural researchers to study videogames in culture.

My intention here is to explore the potential of walking as a research method which appears to be particularly suited for approaching the lived experience of urban space. To develop this discussion, I reflect on the supposed benefits of using walking as a data-generating technique when attempting to investigate urban space as it manifests itself in the practical course of everyday life of city dwellers. Having critically examined the assumptions about the usefulness of walking, I uncover two methodological blind spots which proponents of the walk-along method have failed to successfully engage with. I argue that the walk-along method’s capacity to access spatially contextualized lived experience of urban environment remains, thus far, an unfulfilled promise, and examine the possibility of supplementing it with techniques utilized in the emerging field of reflexive methodologies, as well as qualitative GIS approaches in order to ensure that this promise is kept.

The well-known experiments of Nisbett and Wilson lead to the conclusion that we have no introspective access to our decision-making processes. Johansson et al. have recently developed an original protocol consisting in manipulating covertly the relationship between the subjects’ intended choice and the outcome they were presented with: in 79.6% of cases, they do not detect the manipulation and provide an explanation of the choice they did not make, confirming the findings of Nisbett and Wilson. We have reproduced this protocol, while introducing for some choices an expert guidance to the description of this choice. The subjects who were assisted detected the manipulation in 80% of cases. Our experiment confirms Nisbett and Wilson’s findings that we are usually unaware of our decision processes, but goes further by showing that we can access them through specific mental acts.

This article presents an interview method which enables us to bring a
person, who may not even have been trained, to become aware of his or her
subjective experience, and describe it with great precision. It is focused on the
difficulties of becoming aware of one’s subjective experience and describing it, and
on the processes used by this interview technique to overcome each of these
difficulties. The article ends with a discussion of the criteria governing the validity of
the descriptions obtained, and then with a brief review of the functions of these
descriptions.

In R. Frega (ed.), Pragmatist Epistemologies, Lexington Publishing, Lanham, 2011. In "The Postulate of Immediate Empiricism" John Dewey's offered a brief admonition to philosophers seeking terminological clarity: "go to experience." Despite its apparent directness, his advice provokes painfully simple questions: Go how? Go where? Dewey’s argument was for philosophers to think of experience more as a method than as a stuff. For immediate empiricism (later coined as the denotative/empirical method) was intended to redirect generations of philosophers away from the bad habit of philosophizing-from-theoretical-starting-points. Dewey sought to convince philosophers that such a starting point not only ignored actual, lived experience—and, so, was bad empiricism—but that by ignoring actual experience, whatever good philosophy could do was diverted into trivial questions, false puzzles, and endless iterations of feckless theory. So, as mentioned, this aspect of Dewey’s view is clear enough. But what remains less clear is where one should go when they "go to experience." In what sense is it a destination for those following Dewey’s denotative method? Where—or better, what—is this "starting point for philosophic thought"? What is experience?Section One examines how Dewey’s attempt to reform empiricism by advancing the radical ambition of denotation. In multiple ways I show how denotation depends upon its correlative stuff, primary experience; I also show that despite his claim that such experience is "ineffable" and "indefinable" Dewey is in fact forced to advance beyond denoting to characterizing (in some detail) traits exhibited by primary experience. Section Two looks briefly at Dewey’s characterizations of the stuff of primary experience as tangled, complex, acculturated, value-laden, and related (to secondary or reflective experience). I conclude by drawing back to what seems to me as the larger conundrum of any discussion of the starting point.

This study sought to explore and describe the lived experiences of migrant youths in South Africa by using
Musina as a case study. Several studies reveal that Southern Africa is faced with an increased number of international
population movements. Upon their arrival in the host countries, immigrants encounter a vast number of challenges. The
new economic theory of migration was used to pursue the aim of this study. This study was qualitative wherein case
study and phenomenological designs were triangulated to purposively select 18 migrant youths in Musina. Data was
collected through semi-structured interviews and was analysed thematically with the assistance of Nvivo software.
Findings reveal that most migrant youths due to problems around documentation are being hated by local citizens and
exploited by employers that they end up performing impractical jobs without any benefits and job security. Stigmatisation
was also found to be a challenge that migrant youths deal with in South Africa. There should be stringent security at the
Beit-Bridge border post to mitigate illegal cross-bordering to South Africa. Integrative programmes should be developed
to accommodate legal immigrants into the welfare of South Africa. Immigration laws should have a clause on the
monitoring of any job done by immigrants in the host countries. Further research is also recommended in other provinces
of South Africa and with significant others such as local citizens and government officials.

The author argues that those who suffer with drug addiction live a disturbed relation to their bodies. The theoretical notion of the lived-body is explored drawing on the work of major phenomenological theorists, particularly J.H. van den Berg. The lived-body of addiction is explored by noting that the drug addict is unable to allow his body to recede, or be forgotten. Instead it is in the pleasure of drug use and the pain of drug withdrawal that the body is known. And it is an explicit knowing which leads the body to no longer function as a lived-body, but as a thing-body. This thing-body is then opened to instrumental abuse. The implications of this development are explored also with relation to interpersonal and worldly being.

The lived experience of COVID-19 forcibly returns us to our bodies. This essay uses this (for most, sudden) return to embodiment to consider how our senses, as well as our "sense" of space, have been reoriented by this pandemic. It turns to certain strands within feminist philosophy that have questioned the privileged place vision has been accorded in the history of Western thought, as well as to mid-twentieth century phenomenologist Maurice Merleau-Ponty's aim to rediscover the world of perception by philosophically centring the body, as touchstones to put forth a phenom-enology of contagion. Contagion makes us confront our phenomenological and embodied experience of tactility. This focus on tactility undermines the philosophical hierarchy of the senses that accords sight as the most "noble" of the senses in Western canonical thought. While COVID-19 results in us rediscovering our bodies through touch in a moment of fear and panic, this essay considers how this rediscovery may be harnessed for different, possibly more just, futures.

This study explores the experiences of physical education teachers in assessing students' performance in an online learning amidst COVID-19 pandemic. Physical Education teachers from junior high school, senior high school, and select institutions of higher education expressed the challenges they encountered, along with the coping mechanisms they employed in teaching-learning process. A semi-structured interview was utilized to gather qualitative data and was analyzed using the Tesch's method and thematic analysis. Qualitative findings from interview were merged into five themes. Results revealed that students' performance assessment in an online distance learning comes with video presentation while the predominant challenge is late submission of outputs and follow-up discussion as coping mechanism. Thus, monitoring intervention was crafted to ensure a reliable, accurate and on-point assessment methods and feedback.

This article traces my endeavors to enlist research participants in my doctoral research. I interviewed both people who like me hold a ‘psychosis’ history, as well as their direct caregivers, who were most often family members. My research is embedded in an emancipatory episteme, and focuses on understanding the barriers to recovery in the psy-medico-legal landscape prevalent in India. During my participant recruitment process, I encountered ‘silence’ of diverse sorts and with this article I attempt to deconstruct that silence. At the individual level, I was met with silence by individuals and their caregivers who were reluctant to be interviewed due to various forms of stigma, paternalism, and their hesitancy to question psychiatric authority. At the organizational level, NGOs were largely unsupportive of my work because my research queries psychiatry and its motives, and this undermines the powers of dominant psychiatric discourses. Central to my argument is that as a ‘peer researcher,’ my position destabilizes common held truths about ex-patients. Thus, being an ‘insider’ researcher actually hindered my access to some potential participants because I was understood as an ‘exception’ who should not be engaged with. I end by exploring the asymmetrical power relations between researchers and those we research, and the potential that emancipatory approaches bring to mental health social change.

This autoethnographic study investigates the lived experiences of seven senior Earth system scientists to explore the human process of learning about the Earth as a whole, life-sustaining system, and to learn what it is like for these experts to communicate their knowledge and live with that knowledge.  At the core of the thesis, seven scientist-interview chapters offer an immersive, introductory curriculum grounded in holistic, personal, experiential material to facilitate non-specialists’ qualitative learning about complex Earth system phenomena.  The material demonstrates what human Earth learning experiences can look like at a time when Earth learning is not generally practiced and not well-charted for non-specialists.  The thesis invites citizens, educators, and researchers to engage with the experiential material, and to experiment with and develop pathways for a whole-system approach to Earth learning that may enable societies to attain lasting alignment of human systems with the life-sustaining Earth system.

Abstrak. Banyak pasien skizofrenia yang tetap kambuh setelah mereka kembali ke keluarga (setelah dirawat), akan tetapi beberapa di antara mereka survive dan dapat hidup secara produktif. Recovery merupakan cara survivor skizofrenia menjalani hidup dengan harapan akan terlepas dari penyakit gangguan jiwa. Penelitian ini bertujuan mengungkap secara mendalam tentang pengalaman hidup survivor dalam proses recovery. Jenis penelitian yang digunakan adalah kualitatif dengan pendekatan fenomenologi. Data didapatkan melalui wawancara mendalam terhadap 7 orang yaitu survivor yang pernah mengalami skizofrenia dan telah sembuh sekurang-kurangnya 2 tahun, mandiri dalam memenuhi kebutuhan sehari-hari, mampu bersosialisasi dengan lingkungan sekitar, dan kooperatif saat dilakukan wawancara. Hasil wawancara dianalisis dengan menggunakan metode Colaizzi. Dari hasil penelitian diperoleh 7 tema yaitu motivasi kesembuhan berasal dari diri sendiri dan orang lain, kemampuan mengendalikan pikiran dan emosi, kemampuan mengontrol halusinasi, kemampuan mencari solusi permasalahan sehari-hari, kemampuan menghadapi stigma masyarakat, mencari pertolongan Allah untuk keyakinan kesembuhan, dan harapan terhadap pemerintah. Disimpulkan bahwa recovery bagi survivor skizofrenia merupakan sebuah perjalanan panjang karena mereka berjuang melawan penyakitnya, memahami perjalanan hidup yang mengubahnya sampai sekarang menjadi individu yang sudah sembuh. Kata kunci: Fenomenologi, pengalaman hidup, recovery schizophrenia 1. Pendahuluan Kontekstual penelitian ini berdasarkan hasil wawancara kepada Tn. A mengalami gangguan jiwa selama 20 tahun yang saat ini sudah sembuh. Tn. A menceritakan bahwa selama sakit seluruh hartanya habis untuk pengobatan baik ke rumah sakit jiwa, klinik maupun pengobatan alternatif, namun semua itu tidak membuahkan hasil padahal Tn. A memiliki tanggungan anak yang masih sekolah. Tn. A mendapatkan hibah dari sebuah lembaga swadaya masyarakat (LSM) pikulan untuk berjualan bandros sehingga dapat mandiri membiayai keluarga dan anaknya. Individu yang mengalami gangguan jiwa memiliki kesempatan untuk sembuh. Contohnya adalah Hanna Alfikih asal Jakarta, Mary Ellen Copeland seorang pendiri Copeland Center for Wellness and Recovery, John Forbes Nash peraih nobel di bidang ekonomi, beberapa tokoh recovery dan psikiater yang memiliki latar belakang pernah mengalami gangguan jiwa yaitu Daniel B Fisher seorang asal Amerika, Patricia Deegan, selain itu, Rufus May & Frederick J Freese asal Amerika, mereka adalah para psikolog yang pernah penderita gangguan jiwa yang mampu pulih dan memberikan pemahaman baru. Perjalanan individu dalam proses pemulihan tidaklah mudah, ditentukan oleh faktor hubungan pribadi, lingkungan fisik, serta sumber daya eksternal dan internal

The PACT (Preferences and Advance decisions for Crisis and Treatment) is a fillable template for advance decision making in fluctuating mental health conditions. For more details on how it was produced see preprint of ‘Stephenson, L.*, Gergel, T.*, Ruck Keene, A., Rifkin, L., & Owen, G. (2020). The PACT advance decision-making template: Preparing for mental health act reforms with co-production, focus groups and consultation. International Journal of Law and Psychiatry (https://www.researchgate.net/publication/342305448_The_PACT_advance_decision-making_template_preparing_for_Mental_Health_Act_reforms_with_co-production_focus_groups_and_consultation)

It all started with the blood flowing in Tucker Caliban’s veins and the eulogy at his grandfather’s funeral.
In William Melvin Kelley’s narratives, the past is always of importance as for the construction of his African American characters’ identities. In A Different Drummer, the memory of the protagonist’s (i.e. Tucker Caliban’s) African ancestor gives way to a full 23-page chapter; thus showing the utter significance of this past in building another future. Included in the Black Arts Movement, Kelley’s works are consequently mobilizing works. The writer is trying to change his readers’ point of view regarding their position in the American society in the1960s-1970s. Even though political activism was not consciously anchored in his philosophy at the beginning of his career, he has come to display many of his convictions within his writings. He has also used the past to make his characters evolved toward what the real African American could also struggle to become. Kelley has mostly concentrated on creating real individuals and has used the African American common as well as particular recollections and events to shape his characters. He has used his own experience and identity to convey a sense of unity to his work. For him, the African Americans should of course have the same cultural ideology, but they must present differences that make their own identities as well. The process of identification is fundamental to his work and defining it is a matter of debate. When writing, the author tries to balance community and individuality. This is his vision of the African American identity: that of someone who is both within and without the community.
My aim in this paper is to comprehend how this particular writer enacted the pride of the African American past through the literary field for the nonfictional creation of African American identities. The phenomenological approach of his oeuvre copes with a conceptualizing slant and it is to that extent that I am going to develop my argument taking into account both those angles.
Kelley’s hermeneutics questions at the same time the society itself and the norms in literature. On the one hand, the author focuses on the ambiguity of the African American identities in the American society – pre-Civil Rights movement and throughout it – as a result of the Western society pressures on them. On the other hand, he interrogates Black Literature as a separate one, but also as one that should respond to well-defined criteria. Because all these preexisting conditions are part of the common ideology of the Black psyche, culture and past, they had become the standard. Kelley deconstructs them to create anew. His demarche is both creative and of protest.
Using his personal experience, the common experience of the African American community and his literary imagination, William Melvin Kelley has tried to – when he did not completely create them – remodel the Black American identities. He has used their different perceptions of the past to try and create a brighter future. That is how his writing has contributed to continuing the cultural creation of the African American authors but mostly to trying to reformate the persistent degradation of the African American identity and psyche. Nonetheless unlike Amiri Baraka famously known for his anti-white rants, Kelley’s aim is to reevaluate the Blacks to make them equal to the Whites. This particular vision of literature has somehow made him a writer on the verge. Kelley’s mission is reformative; yet it is arguably possible to perceive a certain will of continuation of the past.

In education, it is common to hear that we need to close the gap between research and practice. Less common is a consideration of what it means to close this gap. A lot of policy, research and professional learning assumes that research should inform teacher practice by providing evidence about ‘what works’ for students’ learning. However, there are other important ways that we can understand the relationship between research and practice. In this paper, I discuss one possibility for understanding this relationship by looking at the research of Max van Manen and his work in phenomenological pedagogy. Phenomenology provides a way for teachers to reflect on their practice by prioritising the meaning and significance of lived experience. As I describe, phenomenology is a valuable way for research to inform practice; but its value lies not in being able to tell us ‘what works’, but in its power to do something with us.

A phenomenological approach to suffering is based on the analysis of the phenomenon, i.e. of what is given. In her Philosophy of Psychology and the Humanities, Stein describes her studies of the structure of human personality and uses the term “lived experience” (Erlebnis), which appeared in biographical literature of the late 19th century. H-G. Gadamer links it with aesthetic consciousness. Stein understands this concept in the context of free will, i.e. of the individual’s own will, as a counterpart of insight, which sets the boundaries of experience. The focus of M. Heidegger’s studies is existence; he is not interested in correlates of consciousness, as other phenomenolo- gists, but in consciousness itself. The basic concept in his reflection is „being present” (Dasein), which manifest itself in care. In order for Dasein to be authentic, it must free itself from social pressures, which desensitize and discourage both living and dying.

This article examines the possibility that phenomenology was " always already " a theological enterprise, by outlining some of the foundational criticisms levelled by Michel Foucault and Louis Althusser. For both thinkers, the phenomenological stress on " lived experience " grants an undue primacy to the realm of " interiority " ; as a result, subjectivity is left, not just reified, but also deified. By contrast, both Foucault and Althusser will argue for understanding the subject as constituted rather than constitutive; philosophy's task, accordingly, is to delineate the broader structures (economic, ideological, discursive, linguistic, etc.) that create " lived experience, " rather than to hypostatize the subject as the privileged bearer of logos. As well as outlining the contours of this critique, however, the article indicates some of the shortcomings entailed in a total disavowal of " lived experience. "

Diversity management, which is well established as a concept in many industrialised economies, has not been understood in its broadest sense within most African workplaces.  Additionally, an uncritical adoption of Westernized diversity management practices within Africa leaves it vulnerable to the further exploitation of human potential through maximum-extraction managerialist philosophies (April & Blass, 2010).  From the perspectives of spirituality and religion in the workplace such narrow, morally questionable and resource-leveraging ideologies rob the African worker of his/her relationship to the sacred, hindering the deeply meaningful possibilities that difference and diversity can potentially offer them and the workplace. Diversity, and its multiple manifestations, in the workplace are not problems to be solved by management, or pathologies (Costea & Introna, 2004) which need to be eradicated – but rather necessary conditions for allowing individual and communal spiritual growth.  It is for this reason that we will discuss diversity in its broader sense within the African workplace, citing three cases of lived experience that illustrate the complex intersections of spirituality and workplace diversity in, and for, Africa.  Spirituality, and notions of spiritual consciousness, permeate virtually every aspect of Africans lives, including their home lives, their interactions in families, communities, as well as in their workplaces – it affects how they think, what they value and how they are likely to behave (c.f., Forster, 2010b; Paris, 1995, Ngunjiri, 2016).

The silencing of sadness, embedded in our cultural zeitgeist, is often linked to a radical form of dissociation that bypasses the lived body: " It is through my body that I understand other people " (Merleau-Ponty, 1945/1962, p. 295). Sadly, radical dissociation separates us from the knowledge our bodies contain and the stories that are yet to be heard and told. This work continues my journey into the exploration of bodily emotion by extending my earlier formulation of a primordial sense of being that suggests a felt-sense of authenticity I have called core affective experience (2011) with a consideration of ending the silencing of sadness. Explored here is the importance of bringing embodied experience into the rela-tional process using (a) an emotional phenomenological framework for investigating the lived body; and (b) an extralinguistic affective form of mutual influence in preparing the way for imbuing bodily emotion with linguistic experience. A specific focus concerns transmuting problems associated with " having a body " (depicted as the objectified body) into problems associated with " being a body " (viewed as the lived body). This process renders the silencing of sadness a perceptible phenomenon in the treatment of those suffering from radical dissociation.

The main aim of the conference is to present the new approaches to the problem of consciousness and rationality and to provide an effective dialog between disciplines and the different fields of philosophy, which can be fruitful for the solving of general problems of cognition. There are many reasons why the question of the conjunction between self-consciousness and rationality is important. The main and general is the problem of the compatibility between thoughts and acts. Still the following questions need to be answered: Is there a relationship between pre-reflectivity and rational thinking? Is phenomenal subjectivity non-representational? How is pre-reflectivity to implement in cognitive-architecture? Does phenomenal consciousness have a priority over other mental states and actions? The notions of consciousness and rationality have their own long philosophical history of use. That is why the conference will start with the block of presentations devoted to the question of the problem of consciousness and rationality in the light of the classic philosophical theories especially with reference to modern philosophy. In the following blocks the core of presentations will be shifted to contemporary conceptions combining philosophy and cognitive science.

Resumen: El eterno retorno de lo igual es una de las ideas más importantes y problemáticas de la filosofía de Nietzsche. En el corpus nietzscheano, esta idea es presentada como una experiencia insólita que irrumpe en 'la más solitaria soledad' del individuo. Además, es significativo que Nietzsche considerara en Ecce Homo a esta experiencia singular como el origen de su concepción fundamental de Así habló Zaratustra. Podríamos sugerir entonces que el eterno retorno fue una de las experiencias singulares o vivencias (Erlebnissen) más profundas y decisivas en el desarrollo del pensamiento nietzscheano. Es concebible que el esfuerzo de Nietzsche por comunicar esta idea de la forma y estilo expuesta haya tenido el propósito de evocar cierto tipo de vivencias extraordinarias en el lector. Este enfoque evocativo ofrece la oportunidad de acceder al sentido de esta vivencia sin las limitaciones inherentes a todo esfuerzo analítico y sistémico. Por lo tanto, el propósito del presente escrito será exponer comprensivamente las vivencias de tres autores que desistieron de reducir teóricamente el eterno retorno nietzscheano y optaron por expresar literaria y filosóficamente sus vivencias: Jorge L. Borges, Eugenio Trías y Manfred Kerkhoff.

The eternal return of the same is one of the most
important and problematic ideas of Nietzsche's philosophy. In
Nietzsche’s work, this idea is presented as an unusual experience
that bursts into the ‘loneliest loneliness’ of the individual.
Furthermore, it is significant that Nietzsche considered this
singular experience in Ecce Homo as the origin of his
fundamental conception of Thus Spoke Zarathustra . We could
then suggest that the eternal return was one of the most
profound and decisive singular experiences (Erlebnissen ) in the
development of Nietzsche’s thought. Furthermore, it is
conceivable that Nietzsche's effort to communicate this idea in
the form and style set forth was intended to evoke some kind of
extraordinary experiences in the reader. This evocative approach
offers the opportunity to access the meaning of this experience
without the limitations inherent in any analytical and systemic
endeavor. Therefore, the purpose of this writing will be to
comprehensively expose the experiences of the eternal return of
three authors who avoid reducing the eternal return and instead
chose to express their experiences literary and philosophically:
Jorge L. Borges, Eugenio Trías and Manfred Kerkhoff.

Human beings are fundamentally relational and social beings, and our meaningful existence is
possible through living in a community. This, in turn, entails that we need to relate to others properly to have
a peaceful and harmonious existence. Considering all the negativities plaguing human society today, it has
become crucial to promote the right relationship with others from a very young age. It can be done by
educating the heart of the learners through imparting values like justice, love, compassion, respect, equality,
tolerance, and others. Often mathematics teaching-learning has been limited to the cognitive level, and very
seldom concerns of relationship with others, affective dimensions, and values are brought up in mathematics
classrooms. More and more mathematics educators recommend mathematics education to assume a bigger
responsibility for transforming the world. In this article, I explore how mathematics teaching-learning may
promote proper relationships among learners through the various mathematics topics they learn. This will be
done by an autoethnographical reflection on my lived experiences of mathematics as a student and teacher as
well as on the writings of various scholars. I also share some of my experiments of connecting mathematics
teaching-learning to values that promote the right relationship with others.
Keywords: Mathematics teaching-learning, autoethnographical, relationship with others, educating the heart,
imparting values, connecting, lived experiences

Authors/Szerzők: Papp Levente, Jakab András, Csergő Antal, Péter Mónika, Száva Csanád, Lázár Zsolt, Lurcza Zsuzsanna, Lakatos István, Szabó Katalin, Kovács Judit, Veress Károly
x  x  x
Veress Károly (ed.): The Meaning Dimensions of Reversibility: Hermeneutical and Applied Philosophical Researches (4) ‒ The volume contains studies prepared during the 4th phase of the hermeneutical and applied philosophical project series implemented by the philosophy graduate students (BA students and PhD students of the Philosophy Doctoral School) of the Babeş‒Bolyai University in Cluj-Napoca. These researches were directed at the hermeneutical significance of reversal and reversibility.
x  x  x
A kötet a kolozsvári Babeş‒Bolyai Tudományegyetemen a Filozófiai Doktori Iskola doktoranduszai valamint a filozófia szakos mesterképzős hallgatók által megvalósított hermeneutikai és alkalmazott filozófiai projektsorozat negyedik szakaszának a kutatási eredményeit közli. Ezek a kutatások a fordulat és a megfordíthatóság hermeneutikai jelentőségére irányultak.

Tendo como ponto de partida as meditações
de Walter Benjamin em torno da experiência e
da modernidade, propomo-nos refletir sobre as
relações entre comunicação, experiência e vivência.
Se, por um lado, o ensaísta alemão perceciona a
vivência enquanto empobrecimento da experiência,
por outro lado, discute-se, é a captura dessas
vivências que pode justamente conduzir-nos à
experiência. Esta ideia é desenvolvida e aplicada
à comunicação. Argumenta-se que Experiência
(Erfhärung) e Vivência (Erlebnis) não são apenas
duas qualidades experienciais concomitantes
como também a contemporânea midiatização se
baseia na própria comunicabilidade das Vivências
contribuindo, deste modo, para que estas tenham
um papel fundamental no processo de constituição
da Experiência.

Building on the meditations of Walter Benjamin
around experience and modernity, we ponder the
relationship between communication, experience
and lived experience. If, on the one hand, the
German essayist takes lived experience as
impoverished experience, on the other hand, it is
argued that the seizure of these lived experiences
may just lead us to experience. This idea is
developed and applied to communication. It is
maintained that Experience (Erfhärung) and
Lived Experience (Erlebnis) are not only two
experiential qualities going hand in hand, but also,
it is contended, contemporary mediatisation is
based on the communicability of Lived Experiences,
thus contributing to the process of Experience’s
constitution.

Objectives Epidemics create extensive socio-behavioral changes in all areas, sport is no exception. The current study aimed at understanding the lived experience of athletic older adults from the Coronavirus Disease 2019 (COVID-19) pandemic. Methods & Materials The present qualitative research applied a phenomenological approach. The study participants were 16 athletic older adults in Tehran City, Iran who were selected by the purposive sampling method. Through in-depth and unstructured interviews, the required data were collected. The obtained data were analyzed using the seven-step Diekelman's (1993) approach. Results According to the obtained data, 4 categories of meanings were identified about the lived experiences of the explored elderly from the COVID-19 pandemic. These categories included the experiences of psychosocial isolation and thinking about death; the marginalization of older adult's sports; mood swings and lifestyle changes, and finding opportunities for sports activism. Conclusion These concepts of experiences in the life-world of athletic older adults in Tehran from the COVID-19 pandemic were the constitutions of their social action. In the case of proper analysis and application, they can be helpful in better managing professional sports in epidemics.

É tendo em conta a dimensão de experimentação, de exposição ao mundo e ao outro, que a experiência se torna uma conceito que se insere num paradigma comunicacional. Se a experiência for tida como um encontro com o mundo,
então ela é necessariamente perspectivada em conjugação com a comunicação
uma vez que é a ela que devemos a possibilidade de partilhar, adoptar (e ultrapassar) as fronteiras ou os quadros de sentido que fundam a experiência.Nas sociedades contemporâneas, uma parte substancial do
movimento comunicativo é realizado de forma mediatizada. Como entender,
então, o efeito da mediatização da comunicação ao nível da experiência? Tendo
como ponto de partida as meditações de Walter Benjaminem torno da
Erfahrung e da Erlebnis, expostas fragmentariamente ao longo da sua obra, e
da dicotomização entre uma experiência autêntica e uma experiência
inautêntica, propomo-nos refletir sobre a comunicação e a sua mediatização. E procuramos pistas que nos elucidem em que medida a ubiquidade dos media afeta a riqueza da experiência comunicativa.

Fifty Shades of Patriarchy: Antifandom, lived experience and the role of the subcultural gatekeeper Slide 1: I want to get a show of hands. How many people have heard of Fifty Shades of Grey? How many of you have read it? How many of you finished it?! And how many of you have read the other two books in the series? I'll be curious to hear some of your thoughts after this paper then! I probably don't need to introduce the books but I'll give a bit of background anyway. The series, written by EL James, was released in print by Arrow -an imprint of Random House -in spring 2012. By the summer they were featuring on bestseller lists across the UK and beyond, and sparked a series of discussions about fan fiction, domestic abuse and BDSM. The trilogy dominated all media platforms, the British mainstream press alone publishing more than 1,000 stories about the books, with the series variously credited for the increase in sales of furry handcuffs and wooden paddles, and derided for being "abominably written trash". Criticism of the series did not just come from professional quarters, however. The books, which feature a "BDSM" (the scare quotes are intentional) relationship between a billionaire CEO and a virginal college student, originally began life as a piece of Twilight fanfiction called Master of the Universe, before being picked up by The Writers Coffee Shop, rewritten and published as an original ebook. A lot of backlash came from members of fannish communities who felt that James was exploiting her fans and bringing fandom into disrepute. But the fannish community was not the only one which reacted negatively to the books. Members of the BDSM

Autism spectrum disorder is a complex developmental condition that is associated with ongoing challenges in the child's social interaction, speech, and nonverbal communication, and affects mother-child interaction. The purpose of this study was to investigate the lived experience of mothers’s children with autism spectrum disorder. The research method was qualitative with a descriptive phenomenological approach. The population included mothers of children with autism who had been referred to the Autism Association of Iran (in Tehran) in 1398. The sample was selected by the purposeful method and 8 mothers were examined until saturation was achieved. Data were collected by the semi-structured interview method and analyzed by Colaizzi’s seven-step method. Findings from the lived experience of mothers of children with autism were summarized in 4 main themes including the expression of conflicting emotions (positive and negative), weak psychological capital, limitations in social support networks, and effects and consequences. Also, several other sub-themes were identified. The findings of this study emphasize the importance of providing appropriate social support services for mothers of children with an autism spectrum disorder. The results of this study emphasize the importance of providing appropriate social support services for mothers with children with an autism spectrum disorder. It is also recommended that psychologists and counselors focus on promoting psychological capital to improve quality of life for mothers with children with an autism spectrum disorder.