Physical education and new forms of activity following the implementation of the core curriculum in Norway in 2020

Teaching physical education is intended to stimulate lifelong joy of movement for students and help them to master life. The core elements of this subject and the interdisciplinary topic of health and life skills, introduced in the new core curriculum (i.e., Fagfornyelsen 2020), enable a broader understanding of students’ holistic development. This article aims to highlight how using movement activities such as yoga, qigong, massage, expressive dance, and visualisation and relaxation techniques, collectively referred to as activities with low pulse and little exertion, can contribute to achieving the aforementioned goals. In 2017, one of the authors conducted an autoethnographic study at the secondary school in Norway where she worked (Bratten, 2017). She studied which feelings and experiences stood out as meaningful ones for students and teachers in activities with low pulse and low exertion, hereinafter referred to as LpLe-activities. The results were divided into the following categories: different, bodily experiences, and usefulness. The phenomenological approach and Shusterman’s theory of somaesthetics were used to clarify the findings. This discussion demonstrates that the aforementioned activities can create inner security and give students faith in themselves and contribute to goal achievement in physical education. This happens through good and deep sensory experiences and inner experiences that students get in the classes. Such an approach to physical education teaching, focussing on what occurs in the body, has been untraditional and requires knowledge and teachers’ desire to enrich the traditional practice of the subject.

RANCANGAN KUESIONER LIMA ASPEK MINDFULNESS BAHASA INDONESIA

The Facet Mindfulness Questionnaire (FFMQ) is one of the most widely used mindfulness measurement instruments due to the ability of the instrument to assess not only how the individual is at present, but also provides accurate conclusions about the impact of each mindfulness practice that has been practiced before. Unfortunately, the Facet Mindfulness Questionnaire (FFMQ) is not available in Indonesian. The study was conducted to redesign the Five Facet Mindfulness Questionnaire (FFMQ) developed by Baer et al. (2006) in English which consisted of 39 items representing 5 aspects, namely acting with awareness, non-assessing experiences, observing, non-reactivity of inner experiences, and describing in words. The questionnaire redesign in Indonesian version and developed into 40 items consisting of 8 items representing acting with awareness, 9 items representing non-judging of experience, 8 items representing observing, 7 items representing non-reactivity of inner experiences, and 8 items represent describing with words. The questionnaire was arranged in a submitted rating scale format with choices that had been arranged in semantic differential format where response options are presented on a bipolar scale. Kuesioner lima aspek mindfulness atau yang lebih dikenal Facet Mindfulness Questionnaire (FFMQ) adalah salah satu instrumen pengukuran mindfulness yang paling banyak digunakan disebabkan oleh kemampuan instrumen ini menilai bukan hanya bagaimana individu pada saat ini, namun juga memberikan penilaian yang akurat tentang dampak dari setiap praktik mindful yang telah dipraktekkan sebelumnya. Sayangnya saat ini instrumen Facet Mindfulness Questionnaire (FFMQ) belum tersedia dalam bahasa Indonesia. Penelitian dilakukan untuk membuat rancangan kuesioner lima aspek mindfulness atau Five Facet Mindfulness Questionnaire (FFMQ) yang telah dikembangkan oleh Baer et al. (2006) menggunakan bahasa Inggris yang terdiri dari terdiri dari 39 butir yang mewakili 5 aspek yaitu acting with awareness, non-judging of experience, observing, non-reactivity of inner experience, dan describing with words. Kuesioner tersebut yang dirancang kembali dalam bahasa Indonesia dan berkembang menjadi 40 butir yang terdiri dari 8 butir pernyataan mewakili aspek acting with awareness, 9 butir pernyataan mewakili aspek non-judging of experience, 8 butir pernyataan mewakili aspek observing, 7 butir pernyataan mewakili aspek non-reactivity of inner experience dan 8 butir pernyataan mewakili aspek describing with words. Kuesioner disusun dalam format submitted rating scale dengan pilihan respon disusun dalam format semantic differential dimana pilihan respon disajikan dalam skala bipolar.

End-of-life dreams and visions as perceived by palliative care professionals: A qualitative study

Objective End-of-life dreams and visions (ELDVs) have been suggested to be prevalent psychic phenomena near death that can provide meaning and comfort for the dying. There is a lack of studies from the secular Nordic countries. The aim of this study was to determine whether palliative care professionals in a Nordic country have experience of patients expressing dreams, visions, and/or inner experiences and, if so, how they are perceived. Method Focus-group interviews with 18 professionals in end-of-life palliative care were subjected to qualitative content analysis. Results Most (15/18) professionals had experience of patients with ELDVs. A dominant content was deceased loved ones. According to most professionals, many patients perceived their ELDVs as real and could report them with clarity. The experience could result in peacefulness for patients, as well as loved ones, and reduce fear of death. Some professionals themselves perceived ELDVs to be real and a normal part of dying while a few found them scary. Most professionals, however, found ELDVs hard to grasp. Many tried to explain the phenomena as the result of medical circumstances and confusion, although reporting that they considered most patients to be normal and of sound mind in connection with their reports on ELDVs. Most patients wanted to talk about their ELDVs, but some could be reluctant due to fear of being considered crazy. The professionals were open-minded and reported having no problem talking about it with the patients and tried to normalize the experience thereby calming the patient and loved ones. Significance of results The results strengthen the suggestion that ELDVs are common phenomena near death, worldwide. Although most professionals in palliative care recognized ELDVs as beneficial to patients, many found the phenomena hard to grasp and sometimes difficult to distinguish from confusion, indicating a continuous need for exploration and education.

Perm Variants of the Fairy Tale Type SUS 502 “Copper Forehead”: Between Book and Folklore Traditions

В статье рассматриваются два вновь выявленных текста волшебных сказок сюжетного типа СУС 502 «Медный лоб» (ATU 502 “Wild Man”). Два текста, представленных в статье, относятся к импровизационным формам, созданным сказочницами на основе книжных вариантов сказки. Под влиянием книжной традиции сказочники интересуются психологией персонажей, их внутренними переживаниями. В рассматриваемых текстах много разнообразных деталей предметного мира, размышлений сказочника о своих героях и т. д. Сказочники легко и очень органично сочетают мотивы разных сказок в одном тексте, у них появляются детали и образы из кино- и мультфильмов, но особое внимание они уделяют книге. Преимущественно это адаптированные тексты из сборника А. Н. Афанасьева. В основе сказок Е. Н. Новиковой и Н. А. Чечихиной лежат книжные версии сюжета 502. У Евдокии Николаевны источник можно назвать точно - это текст из сборника Афанасьева, для сказки Нины Андреевны прямой параллели нет, но книжное влияние на исполнительскую манеру сказочницы очевидно. This article analyzes two newly identified texts of fairy tales with the plot type SUS 502 “Copper Forehead” (ATU 502 “Wild Man”). The two texts are improvisational, created by storytellers based on book versions of the text. Under the influence of the book tradition, storytellers are interested in the psychology of the characters and their inner experiences. In the texts under consideration, there are many varying details concerning the characters’ world and the storyteller’s reflections on his heroes. Storytellers easily and organically combine motifs from several fairy tales in one text, and they may also include details and images from movies and cartoons, but they pay special attention to the book. Mostly, these are texts adapted from of A. N. Afanasyev’s collection. The fairy tales of E. N. Novikova and N. A. Chechikhina are based on book versions of the plot 502. Evdokiya Nikolaevna’s source is specified as from Afanasyev, while there is no direct parallel for Nina Andreyevna’s version, although the influence on her performance of books is obvious.

Cinema audience immersion in story worlds through "ouen-jouei"

In Japan, ouen-jouei (cheer screening) events permit novel forms of audience participation, with screened events allowing cheering, glowstick waving, and cosplaying. Fans immerse themselves in story worlds by physically performing at such ouen-jouei events. Ouen-jouei audience members become immersed in the film's story world through a process of negotiation between their physical state as a spectator and their imagined self as a story world character, as is demonstrated by ouen-jouei events associated with the 2016 Japanese animated film King of Prism. Theories associated with audience studies, media studies, and fan tourism are deployed to analyze this novel form of cinema audience immersion. It is impossible to physically integrate audience members and a film's story world, so fans' inner experiences become the primary concern.

A Psychospiritual Exploration of the Transpersonal Self as the Ground of Healing

This paper focuses on the transpersonal Self as the psychological and spiritual healing factor in psychotherapy and addiction recovery, and illustrates the importance of bringing awareness of the Self and the energy of wholeness into focus with clients in the therapeutic process. The concept and experience of Self is explored through the psychospiritual therapeutic model of Internal Family Systems and through a spiritual lens of the nondual wisdom traditions derived from Advaita Vedanta and aspects of Kashmir Shaivism. Obstacles to the recognition of Self, approaches to facilitating this recognition, and the therapeutic benefits of knowing the essential Self are examined through the author’s personal experience with these models and their use in overcoming depression, anxiety, eating disorders and addiction. Psychotherapeutic interventions that support making contact with the Self are examined as well as the implications of Self-knowing on personal relationships, behavior and inner experiences, as well as how one relates to others and the world.

Thinking in pictures in everyday life situations among autistic adults

Autistic individuals are often described as thinking in pictures. The aim of this study was to investigate the phenomenological characteristics of mental representations and inner experiences of autistic individuals. A total of 39 autistic adults and 80 control adults answered an online questionnaire. Autistic participants reported a more frequent use of visual mental representations than controls for different types of everyday situations. Moreover, autistic individuals defined their visual mental representations as more detailed than control participants. Furthermore, when describing their inner experiences, autistic participants used perceptive visual themes whereas control participants relied more on the description of events and memories. Our results support the hypothesis that some autistic individuals indeed “think in pictures”. We discuss the impact of such a visual way of thinking in daily life.

Abstract and concrete concepts in conversation

Concepts allow us to make sense of the world. Most evidence on their acquisition and representation comes from studies of single decontextualized words and focuses on the opposition between concrete and abstract concepts (e.g. bottle vs. truth). Our study examines linguistic exchanges analyzing the differences between sub-kinds of concepts. Participants responded to sentences involving sub-kinds of concrete (tools, animals, food) and abstract concepts (PS, philosophical-spiritual; EMSS, emotional-social, PSTQ, physical-spatio-temporal-quantitative). We found differences in content: foods evoked interoception; tools and animals elicited materials, spatial, auditive features, confirming their sensorimotor grounding. PS and EMSS yield inner experiences (e.g., emotions, cognitive states, introspections) and oppose PSTQ, tied to visual properties and concrete agency. More crucially, the various concepts elicited different interactional dynamics: more abstract concepts generated higher uncertainty and more interactive exchanges than concrete ones. Investigating concepts in situated interactions opens new possibilities for studying conceptual knowledge and its pragmatic and social aspects.

Paleolithic Women’s Spirituality and its Relevance to us Today

In this paper, I consider Paleolithic women's spirituality as expressed through various aspects of their artwork found in the caves of Spain and the ‘Venus figurines and suggest these icons may be seen as an attempt by some of early these women artists to translate their own inner experiences and insights cataphatically, and thereby reconcile the tension between the image-less I experience ineffable transcendence using didactic expression grounded in images. This method was used later by the Spanish mystic Santa Teresa, who clearly felt the mystery needs to be related to personally; it is not an abstract mystery, but a mystery that is alive, that vibrates through us and is what animates every cell in our body; we are an embodiment of this living mystery. Whereas in the 16 Century it was normal for Teressa to consider the mystery as God, it was most likely customary for Paleolithic women to think of the mystery as the Universal or Great Mother, an insight some of them probably arrived at through analogy with the creative force expressing itself through their pregnant bodies. Whereas Santa Teresa employed images that meant something to the people living during her time, these ancient women probably did the same. From this perspective, their artwork may be seen as pointers to this 'entity' or mystery, which, is both immanent in creation and at the same time is beyond duality and all definitions. Here, I also submit that they probably realized the creative aspect of the enigma through their pregnancies, and, in their death, they recognized it as the destructive or dark phase in the cycle of life that is so necessary for ‘rebirth’ to occur, and, in its expression through celestial events, they probably celebrated it through their rituals and their pilgrimages which took place at specific times of the year.

DIFFERENCES IN TRANSSEXUAL AND HOMOSEXUAL TENDENCIES IN SCHIZOPHRENIA AND INTELLECTUAL DISABILITIES

Within the framework of the study of gender-role deviations in mental illness, conducted by the authors, an analysis of differences in sexual behavior and gender identity in such forms of pathology as schizophrenia and intellectual disability (MR - mental retardation) is presented. The article presents the results of the study of gender identity disorders (GID) in men with schizophrenia and men with ID, presents pathopsychological examples of GID. The study is based on the assumption that both in schizophrenia and in mental retardation, the pathogenesis of transsexualism inherent in these mental disorders is due to the violation of semi-dymorphic brain structures, which qualitatively change the nature of sexual behavior and gender identity. However, the phenomenology of these disorders will depend on the nature and specifics of the pathology, which determines its pathopsychological picture. Based on the analysis of the current state of the problem and the data of our own research, it was found that the disorder of sexual behavior and gender identity in schizophrenia has the form of typical schizophrenic patterns that take the form of metaphysical interpretation, pretentiousness, delusional ideas, etc., that do not contain proper sexual erotic component and is not implemented by the behavior inherent in persons of the opposite sex. This does not allow us to speak about the true transsexual tendencies in schizophrenia and true GID. There are grounds to regard the features of GID in schizophrenia as a separate clinical and psychological phenomenon caused by the influence of the general schizophrenic process. With MR, the key factor of which is retardation, there is a psychologically expressed homosexuality and true transsexual tendencies, accompanied by corresponding inner experiences. The article is important for the pathopsychological differential diagnosis of transsexualism from other mental disorders occurring with EPI, and may contribute to expanding views on the origin of transsexualism.