Holistic movement practices – An emerging category of physical activity for exercise psychology

BackgroundExercise psychology has an interest in physical activity behaviour and the psychological dimensions of physical activity delivery and outcomes. Holistic movement practices (HMPs) can be defined as physical practices embedded in holistic philosophies of well-being. As such, they go beyond what is typically offered in exercise contexts to purposefully include mental, emotional, social and/or spiritual components. Traditional Eastern movement practices (e.g., Yoga, Tai Chi, Qigong) are examples of HMPs, but a range of lesser known “Western-born” HMPs (e.g., 5Rhythms, Biodanza) also exist. HMPs have not yet received much structured attention within exercise psychology.ObjectiveTo analyse the nature of HMPs and discuss their relevance to the field of exercise psychology, with a view to raising awareness of HMPs within exercise psychology as well as encouraging and supporting future research.ContentWe discuss what we see as commonalities among HMPs and argue that it is useful to treat HMPs as a category of physical activity for exercise psychology, not only because they are forms of physical activity but also because psychological dimensions are an integral and purposeful part of these practices. We provide a tentative conceptualization of HMP philosophies, with brief examples, and consider how exercise psychology's subfields of participation behaviour, delivery parameters, outcomes, and mechanisms are applicable to the study of HMPs. Last, we briefly explore research issues, including HMPs' multicomponent nature, selected potential mechanisms, and methodologies.ConclusionHMPs are part of the leisure-based physical activities landscape in many modern societies, and deserve attention by exercise psychologists. Their embeddedness in holistic philosophies and multicomponent nature provide unique opportunities and challenges for research in exercise psychology.     

Spirituality and Resilience in Trauma Victims

The way people process stressors is critical in determining whether or not trauma will be experienced. Some clinical and neuroimaging findings suggest that posttraumatic stress disorder patients experience difficulty in synthesizing the traumatic experience in a comprehensive narrative. Religiousness and spirituality are strongly based on a personal quest for understanding of questions about life and meaning. Building narratives based on healthy perspectives may facilitate the integration of traumatic sensorial fragments in a new cognitive synthesis, thus working to decrease post-traumatic symptoms. Given the potential effects of spiritual and religious beliefs on coping with traumatic events, the study of the role of spirituality in fostering resilience in trauma survivors may advance our understanding of human adaptation to trauma.     

Re‐conceptualizing spirituality in the light of educating young children

What is meant by spirituality in relation to a young child? Palmer (2003 Palmer, P. J. 2003. “The heart of a teacher: identity and integrity”. In The Jossey‐Bass Reader on Teaching, Edited by: Lieberman, A. 3–25. San Francisco: Jossey‐Bass.  [Google Scholar]) asserted that spirituality is an elusive word with a variety of definitions—some compelling, some witty, some downright dangerous. The spirituality of a young child involves actively living by being connected to a natural source within the moral universe and affectively belonging with relationships that are interconnected within a child’s culture and community. Children’s spirituality is transformational by inspiring others and directive by facilitating and encouraging peers by connecting with others within a classroom community. This paper discusses a re‐conceptualization of children’s spirituality through autobiographical experiences and self‐reflection that embrace early childhood relationships and involve interconnected transformational and directive spiritual experiences. These spiritual experiences build trustful, moral, relational learning moments in an early childhood classroom with peers.     

State education,spirituality, and culture: teachers’ personal and professional stories of negotiating the nexus

This paper explores the implications of spirituality for teaching and learning in multicultural state schools through the examination of several teachers’ personal and professional narratives. In attempting to capture the intangible, these narratives provide insights into the possibilities, both conscious and unconscious, of creating a climate that fosters spirituality. The classroom stories of a spiritual nature that the teachers recounted (while many and varied) revealed some common themes that related to the climate of the classrooms. Sensitive issues of faith, beliefs, and culture emerged and the teachers’ narratives illustrate ways in which inclusive communities can be fostered. The paper provides examples of cultural and social inclusiveness with a focus on two major themes: the relationship between life and death, and fostering a sense of belonging.     

Suffering and Spirituality in the Poetry of Emily Dickinson

After a brief review of recent accounts of spirituality in its relation to medicine and psychotherapy, Emily Dickinson’s poetry is considered as a springboard to a more specific account of spirituality. While not conventionally religious, she is arguably among the most spiritual of poets inasmuch as her themes of God, love, beauty, and especially death and suffering all depend upon the jarring juxtaposition of embodied human experience and transcendent human significance. Her poems suggest a complex view of the ambiguous relation of suffering to human action and meaning. Psychotherapy is a spiritual process not because it necessarily involves supernatural beings or destinies, but because it represents the struggle between human will and aspiration on the one hand and acceptance of biological and other realities on the other.     

Breaking bread: spirituality,food and early childhood education

The spiritual aspect of early childhood education is supported by the early childhood curriculum in Aotearoa New Zealand, Te Whāriki. Research in three different early childhood settings presents new perspectives on the everyday experiences of children in terms of spirituality. Each setting formed a case study that included the voices of children, parents and teachers. Focusing on the practices that surround food and eating, this narrative account takes the sharing of food as a starting point for analysing the spiritual experiences of young children and the metaphor of ‘breaking bread’ is used. It is proposed that the concept of everyday spirituality informs the practice of teachers in each context and working with young children involves considering issues of equity, culture and well‐being.     

Research paper

In this age of technological change and innovation which has had a major impact upon schools, together with the continuing demands of an assessment driven curriculum, are schools providing opportunities which will develop and enhance children's creative, aesthetic and spiritual experiences? It is the contention of this paper that learning through the medium of creative dance can provide an opportunity which can deepen children's spiritual awareness and provide a context for the development of a kinaesthetic intelligence which enables children to embody, and give expression to, abstract ideas and concepts. In the discussion of the initial findings from a small scale research project carried out with Y3 children, we shall see that although the children's developing spirituality is very much interconnected with their everyday lives and preoccupations, the dance work enabled them to connect with an abstract theme in a concrete way, and inspired them to create a symbolic interpretation of the Creation story.     

Spirituality as a Resiliency Quality in Xhosa-speaking Families in South Africa

The purpose of this qualitative study was to explore spirituality as a characteristic of family resilience in Xhosa-speaking families in South Africa. A parent, and in some cases an adolescent, represented each of the 51 families that participated. Participants were expected to respond to three open-ended questions regarding their family and identify factors or strengths that had recently helped their family. The results indicate that spirituality is an important coping resource. The core theme of spirituality consists of six related categories that facilitated the successful adaptation of the participating families after a crisis. These categories are Gifts from God; Guidance; God's Works; God's Plan; Prayer; and Faith.     

Have We Found the Holy Grail? Theory of Mind as a Unifying Construct

Theory of Mind (ToM) refers to a person’s ability to understand that another person has his or her own unique way of thinking and feeling. ToM is a well-known and rapidly expanding field of research in the neurosciences, cognitive, social sciences, evolution, and brain imaging. This review article expands ToM into areas where there has not yet been research. We propose that ToM could illuminate the relationship between religion/spirituality and health, and could provide the lingua franca for the hundreds of schools of psychotherapy. We discern two different kinds of spirituality: personal versus impersonal. Empathy is central to ToM research and is also central to mental health training and practice. ToM illuminates familiar topics in a new light. For example ToM reveals a close link between psychology and spirituality in self-efficacy and locus of control research.