Orientador: Marcia Reami Pechula / Banca: Silvia Deutsch / Banca: Danilo Forghieri Santaella / Resumo: O Yoga propõe uma prática pedagógica implícita nos conceitos de sua filosofia que envolvem como base os preceitos éticos norteadores da vida, dentre outros aspectos, que por fim objetivam a transcendência do ser. Esta pesquisa buscou estudar os princípios éticos do Yoga a partir de referenciais teóricos orientais e ocidentais e verificar se o Ocidente utiliza esses conceitos quando absorve esta filosofia a fim de praticá-la. Como amostra da assimilação dos conceitos éticos pelo Ocidente, este estudo de carácter qualitativo utilizou o método análise de conteúdo para investigar os temas e os discursos sobre a ética nas matérias da revista guia de Yoga. Foi realizada a pré análise, a exploração do material e o tratamento dos resultados, nas três edições da revista investigada. A pré análise consistiu na definição do objeto de estudo e leitura flutuante dos materiais, e a exploração do material definiu a unidade de codificação (tema). Os temas encontrados sobre a ética foram agrupados em quadros comparativos, e a partir desses resultados foi possível observar a frequência de aparição e relevância desses conteúdos. Uma das revistas também foi tratada com base argumentativa na literatura apresentada. As 3 edições analisadas apresentaram 49 matérias, sendo que 13 delas tratavam de um tema sobre a ética. Podemos dizer que a revista apresentou os conteúdos da filosofia de maneira superficial, simples e por vezes equivocada. No entanto, atrair os interessados através dos benefícios da ... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: Yoga proposes an implicit pedagogical practice in the concepts of its philosophy that are based on the ethical precepts guiding the life, among other aspects, that finally aim at the transcendence of being. This research sought to study the ethical principles of Yoga from Eastern and Western theoretical references and to verify if the West uses these concepts when it absorbs this philosophy in order to practice it. As a sample of the assimilation of ethical concepts by the West, this qualitative study used the content anal ysis method to investigate themes and discourses about ethics in the articles of the guia de Yoga magazine. Pre - analysis, material exploration and treatment of the results were carried out in the three editions of the investigated magazine. The pre - analysi s consisted in defining the object of study and floating reading of the materials, and the exploration of the material defined the unit of codification (theme). The themes found on ethics were grouped in comparative tables, and from these results it was po ssible to observe the frequency of appearance and relevance of these contents. One of the magazines was also dealt with on an argumentative basis in the literature presented. The 3 editions analyzed presented 49 articles, 13 of which dealt with a theme on ethics. We can say that the magazine presented the contents of philosophy in a superficial, simple and sometimes wrong way. However, attracting Yoga users through the benefits of practice demonstra... (Complete abstract click electronic access below) / Mestre

El objetivo de la investigación es describir el bienestar psicológico en profesores que enseñan hatha yoga en la ciudad de Lima. Se contó con la participación de 10 instructores, 4 varones y 6 mujeres entre 21 y 58 años de edad, nacidos en Lima y con residencia en la ciudad. Se utilizó un enfoque cualitativo fenomenológico y la información se obtuvo mediante una entrevista estructurada. Los participantes fueron seleccionados mediante un muestreo intencional y se aplicó un análisis de contenido. Los resultados presentan concordancia entre todos los ejes analizados y por ende se obtuvo un alcance psicológico que describe la teoría de bienestar psicológico en la experiencia de la práctica del hatha yoga. Por último, los profesores concluyen que el hatha yoga brinda un sentido en sus vidas y a estar más involucrados en su trabajo por recompensas intrínsecas. / The objective of the research is to describe the psychological well-being in teachers who teach hatha yoga in the city of Lima. It was attended by 10 instructors, 4 males and 6 women between 21 and 58 years old, born in Lima and residing in the city. A phenomenological qualitative approach was used and the information was obtained through a structured interview. Participants were selected by intentional sampling and content analysis was applied. The results are consistent between all the axes analyzed and therefore a psychological scope was obtained that describes the theory of psychological well-being in the experience of the practice of hatha yoga. Finally, teachers conclude that hatha yoga provides meaning in their lives and to be more involved in their work for intrinsic rewards. / Tesis

Yoga, an ancient philosophy and practice undertaken as a path towards self-realisation, was originally written for men, by men living in the East. However, a large and growing number of people in the West now practice some form of yoga, with more than 80% of practitioners being women. Since the 1980s, there has been a ‘feminisation’ of yoga in the West, as female teachers and practitioners tailor its practice to meet the specific needs of women. The practice of yoga has also changed to meet the needs of the modern Western practitioner more generally, such that the primary reasons for practicing yoga are to improve physical well-being and to cope with stress. Nonetheless, for some practitioners, yoga continues to offer philosophical and spiritual direction. The aim of this thesis is to critically examine mid-aged women’s experiences of Iyengar yoga. Focusing on a select group of 35 women living in New South Wales, Australia, the study ultimately seeks to determine whether a process of self-transformation arises from their yoga practice. Bourdieu’s concept of habitus provides a very useful context for describing the study participants’ shared disposition and values. The women’s demographic characteristics, for example, help explain why they were attracted to and maintained a regular yoga practice. An aspect of their habitus is also distinctly feminine, incorporating values of connectedness and holism. The women’s experiences were examined to consider why they were practicing yoga. In an exploration of the processes that emerged from the women’s experiences of Iyengar yoga, a paradox arose concerning the nature of ‘the Self’ that is depicted by yoga philosophy, and ‘the self’ that is portrayed in modern societies. To examine how ideals from the West and the East have come together in the modern practice of yoga, the women’s experiences are compared here with Giddens’ ‘reflexive project of the self’ (a process of self-actualisation) and the broader principles of classical yoga (a process of self-realisation). Western practices, like Giddens’ project, emphasise processes of ‘becoming’: a means to perpetually progress and improve oneself. Eastern practices, however, give priority to states of ‘being’, via the cultivation of awareness to attain experiences of constancy and stillness within. The women’s stories and experiences are integral to understanding the processes of self-transformation that arise from their yoga practice. Their experiences demonstrate that although initially reasons for practicing yoga identify primarily with Giddens’ reflexive project (‘becoming’), through the practice of yoga their experiences become embodied (����being����). The thesis explores the evolving interplay between ‘being’ and ‘becoming’ that ensues from experiences of Iyengar yoga, and explains how and why these processes of self-transformation impact on the lives of the women interviewed. / PhD Doctorate

<p><strong>Abstract</strong></p><p><strong>Aim: </strong>The aim of this study was to describe cancer patients’ experiences of quality of life and wellbeing in relation to yoga practice.</p><p><strong>Method: </strong>A descriptive qualitative study with semi structured interviews was carried out during the fall of 2009 at the University of Uppsala. Informants in the study were cancer patients who were participating in the yoga/psychotherapy group at the clinic of oncology at the Akademiska hospital in Uppsala.</p><p><strong>Result:</strong> Five out of six informants experienced that their quality of life and their wellbeing improved by practicing yoga. One informant had mixed feelings which were not due to the yoga practicing, but to the place where it was practiced. For her this place was associated with illness. Informants accentuated the importance of the fellowship in the yoga/psychotherapy group. They experienced that yoga practicing could not be separated from psychotherapy and vice versa. Informants believed that yoga and psychotherapy reinforced each other’s effect. The study showed that the yoga exercises had been of great help, for example, in connection with medical examinations or as a tool to cope with one’s situation, thoughts and/or secondary effects of the disease and pain experience. The yoga had strengthened the informants both physically, psychologically and spiritually. It helped them to cope with sleeping difficulties and respiratory difficulties. The study also shed light on two aspects previously not included in yoga research: respiratory difficulties and sexuality.</p><p><strong>Conclusion: </strong>The study displayed that the informants experienced that yoga had a positive effect on their quality of life and wellbeing. Further studies are suggested (qualitative and quantitative) that examine the joint influence of yoga/psychotherapy on the quality of life and wellbeing as well as the aspects “Breathing difficulties” and “Sexuality”.         </p><p><strong>Keywords: </strong><em>Yoga, cancer, quality of life, wellbeing</em></p>

Abstract Aim: The aim of this study was to describe cancer patients’ experiences of quality of life and wellbeing in relation to yoga practice. Method: A descriptive qualitative study with semi structured interviews was carried out during the fall of 2009 at the University of Uppsala. Informants in the study were cancer patients who were participating in the yoga/psychotherapy group at the clinic of oncology at the Akademiska hospital in Uppsala. Result: Five out of six informants experienced that their quality of life and their wellbeing improved by practicing yoga. One informant had mixed feelings which were not due to the yoga practicing, but to the place where it was practiced. For her this place was associated with illness. Informants accentuated the importance of the fellowship in the yoga/psychotherapy group. They experienced that yoga practicing could not be separated from psychotherapy and vice versa. Informants believed that yoga and psychotherapy reinforced each other’s effect. The study showed that the yoga exercises had been of great help, for example, in connection with medical examinations or as a tool to cope with one’s situation, thoughts and/or secondary effects of the disease and pain experience. The yoga had strengthened the informants both physically, psychologically and spiritually. It helped them to cope with sleeping difficulties and respiratory difficulties. The study also shed light on two aspects previously not included in yoga research: respiratory difficulties and sexuality. Conclusion: The study displayed that the informants experienced that yoga had a positive effect on their quality of life and wellbeing. Further studies are suggested (qualitative and quantitative) that examine the joint influence of yoga/psychotherapy on the quality of life and wellbeing as well as the aspects “Breathing difficulties” and “Sexuality”.          Keywords: Yoga, cancer, quality of life, wellbeing

Mindfulness researchers have predominantly used quantitative methods. Post positivist researchers have developed operational definitions and measures of mindfulness to understand and capture what mindfulness is. However, the act of operationalizing and measuring mindfulness ignores the works of some teachers/students of mindfulness that describe mindfulness as the immeasurable or indefinable. This is not to say that we cannot use descriptions to spark learning into mindfulness, only to understand that the description is not the described when discussing mindfulness, as Krishnamurti has highlighted. The common tools utilized by mindfulness teachers to help spark students learning into mindfulness are such things as yoga, questions, stories, and breath awareness. <p>Post positivist researchers, and mindfulness teachers and their students, are exploring the question: What is mindfulness? with different methods. To be able to utilize story to spark learning into mindfulness/represent the results of this study, I have completed a qualitative study exploring the question: How do the participants in this studys mindfulness program inquire? <p>Eight middle-aged women Hatha yoga students consented to participate in this studys six-and-half week mindfulness program. The program had experiential, discussion/story, and movement based learning. As the mindfulness teacher, I continuously posed questions to and discussed questions with the students, to help spark learning into mindfulness. The women, myself, and the works of mindfulness authors highlighted that mindful inquiry was about the oneness of learning, listening, and compassion; as well as, the importance of stories, friendship, and trust. These themes were communicated through the fictional story.

Traumas such as experiences of military combat, violent personal assault, natural disasters, severe vehicle accidents, being taken as hostage or prisoner, and diagnosis of life threating disease (American Psychiatric Association, 2000) impact every aspect and facet of the lives of trauma survivors including the physical, social, mental, emotional, psychological, and spiritual aspects of well-being. Trauma results in avoidance and dissociation, hyperarousal, and intrusion and constriction (Herman, 1997). Trauma may also lead individuals to anxiety, depression, somatization and cognitive distortions (Briere, 2004), disconnection from their bodies (Ogden el al. 2006; van der Kolk, 2006), and getting stuck in the past (van der Kolk et al., 1996). In leisure contexts, trauma may lead to experiencing avoidance, re-enactment in leisure, and the tendency to isolate and fear emotional and physical intimacy with others (Arai, Griffin, Miatello, & Greig, 2008). The foundation of trauma healing is establishing safety, mourning and reconnection with ordinary life (Herman, 1997), reconnection with the body, and being present (Levine, 2010). While cognitive therapy plays a role in trauma healing, somatic approaches provide additional support to reconnection of body and mind. Somatically-oriented therapies support trauma survivors to acquire a sense of safety and mastery over their bodies and to heal disconnection that results from trauma exposure (van der Kolk, 2003). The promise of interventions integrating body-mind in healing and support various mental health issues are growing and research is showing positive results. There is growing evidence of the role of physically-active leisure in healing trauma (Arai, Mock & Gallant, 2011). Yoga has been supported by a number of studies as a therapeutic intervention for both psychological and physiological conditions associated with trauma (Emerson & Hopper, 2011; Emerson, Sharma, Chaudhry, & Turner, 2009; The Trauma Centre, 2013; van der Kolk, 2012; Ware, 2007) and posttraumatic stress disorder (Descilo et al., 2007; Emerson et al., 2009; van der Kolk, 2012). Yoga originated over 5000 years ago in India and is a holistic and comprehensive system of practice and wellbeing that creates individuality, space, and opening allowing the self to be in the body without judgment. According to Iyengar (2002), yoga lifts up from clutches of pain and sorrow, and enables to live fully, taking a delight in life. The purpose of this phenomenological study was to explore the meanings and experiences of yoga for trauma survivors. Phenomenology attempts to capture participants’ perception of lived experience, plunging deep into the nature of being to embrace a mindful wondering about a project of life, of living, of what it means to live a life (van Manen, 2001). The study engaged thirteen individuals who experienced trauma and had been practicing yoga for at least five years in phenomenological interviews using open and active interview questions. Research questions guiding my study were: What is the nature of the yoga experience? What meanings do people who have experienced trauma make of this experience? What happens in the yoga experience that is healing? The findings emerged in the form of four essences describing the yoga experiences of participants: moving from the darkness of trauma into the light of yoga and living, entering into safe and sacred spaces, letting go into yoga and returning to embodiment of self, and embracing creativity and connection beyond the mat. Through the light that yoga brought into the darkness of the lives of the participants, they realized they are far more than just the trauma they experienced. This light allowed them know and touch the light within, feel safe again, reclaim their connection with self, befriending their bodies while being present in the moment and know the trauma has already happened and they do not have to stay there.

Les difficultés d'attention s'avèrent une véritable problématique pour un enfant d'âge scolaire puisqu'elles interfèrent avec les exigences de l'école. Les recherches des dernières années portant sur le trouble déficitaire de l'attention ont démontré le lien entre les problèmes d'attention et les troubles de l'apprentissage ainsi que l'augmentation du nombre d'enfants présentant des symptômes d'inattention. (American Psychiatric Association, 2001). Selon le ministère de l'Éducation du Québec (2003), le dépistage précoce, l'encadrement assuré par l'enseignant dès le préscolaire dans le cadre de programmes d'intervention systématiques et des programmes de prévention auprès de l'enfant sont des facteurs pouvant contribuer à diminuer les risques de développer des difficultés et augmenter le rendement scolaire. À cette fin, plusieurs auteurs soulignent l'importance d'intervenir dès le jeune âge pour prévenir l'aggravation des symptômes d'inattention (Rappaport, G.C., Ornoy, A. et Tenenbaum, A., 1998) et améliorer le potentiel attentionnel du jeune enfant (Duarte et Baer, 1994; Paour et Cèbes, 2003; Rouillard, Chartrand et Chevalier, 2006; Chevalier, Guay, Achim, Lageix et Poissant, 2006). Par ailleurs, le yoga attire de plus en plus d'adeptes tant pour ses vertus physiques que mentales, mais très peu s'intéressent à son usage auprès d'enfants du préscolaire et encore moins au lien entre le yoga et les facultés cognitives (Jensen et Kenny, 2004; Rossner, 1995). L'objectif de cette recherche était de mesurer l'impact d'un programme d'intervention en yoga sur l'attention soutenue, l'attention sélective, les comportements d'inattention et d'hyperactivité et les compétences au préscolaire. En regard des objectifs posés, nous avons émis les hypothèses suivantes: Les sujets qui auront bénéficié du programme d'intervention en yoga diminueront leurs comportements d'inattention et d'hyperactivité, obtiendront des résultats supérieurs aux tests d'attention soutenue et d'attention sélective, augmenteront leurs capacités d'inhibition et obtiendront des résultats supérieurs aux compétences au préscolaire, comparativement aux élèves qui n'auront pas suivi ce programme. Un programme de yoga énergétique a été créé spécifiquement pour répondre aux objectifs de la recherche, en tenant compte du développement moteur et cognitif d'enfants de 5 à 7 ans (Lacharme, 2007). Ce programme consiste en 48 séances échelonnées sur 12 semaines, soit 4 séances de 30 minutes par semaine. Le programme a été expérimenté auprès de 19 élèves du préscolaire âgés de 5-6 ans, d'une école de la Commission Scolaire Marie-Victorin. Dix-neuf élèves d'une autre classe, en attente de l'intervention, ont participé comme groupe témoin. Les deux groupes ont été évalués en pré-test et en post-test dans différentes tâches d'attention sélective (sous-test d'attention de la NEPSY et sous-test d'attention expressive du CAS) et d'attention soutenue (K-CPT). Deux questionnaires, remis aux enseignants, ont permis d'évaluer les comportements d'inattention et d'hyperactivité de l'élève (DuPaul, G.J., Pawer, T.L., Anastopoulos, A.D. et Reid, R., 1998; Chevalier et Simard, 2006). Cette étude n'a pu démontrer l'efficacité du programme d'intervention sur les fonctions cognitives (attention soutenue, attention sélective et capacités d'inhibition) et sur les comportements d'hyperactivité. Les participants ayant bénéficié du programme de yoga ne se démarquent pas par ces mesures de ceux qui n'ont pas reçu l'intervention. Cependant, notons que les élèves du groupe expérimental n'ont pas augmenté leurs symptômes comportementaux d'inattention entre le début et la fin de l'intervention, comme ce fut le cas du groupe témoin. Par contre, des effets d'interaction significatifs à l'avantage du groupe expérimental ont été démontré pour les variables dépendantes reliées à trois compétences du préscolaire: 1) Agir avec efficacité dans différents contextes sur le plan sensoriel et moteur; 2) Communiquer en utilisant les ressources de la langue; et 3) Construire sa compréhension du monde. Le groupe expérimental a amélioré le score global de ces compétences scolaires, comparativement à ceux qui étaient en attente de l'intervention. Les résultats obtenus suggèrent que le yoga peut occuper une place dans le curriculum du préscolaire.

Mindfulness researchers have predominantly used quantitative methods. Post positivist researchers have developed operational definitions and measures of mindfulness to understand and capture what mindfulness is. However, the act of operationalizing and measuring mindfulness ignores the works of some teachers/students of mindfulness that describe mindfulness as the immeasurable or indefinable. This is not to say that we cannot use descriptions to spark learning into mindfulness, only to understand that the description is not the described when discussing mindfulness, as Krishnamurti has highlighted. The common tools utilized by mindfulness teachers to help spark students learning into mindfulness are such things as yoga, questions, stories, and breath awareness. <p>Post positivist researchers, and mindfulness teachers and their students, are exploring the question: What is mindfulness? with different methods. To be able to utilize story to spark learning into mindfulness/represent the results of this study, I have completed a qualitative study exploring the question: How do the participants in this studys mindfulness program inquire? <p>Eight middle-aged women Hatha yoga students consented to participate in this studys six-and-half week mindfulness program. The program had experiential, discussion/story, and movement based learning. As the mindfulness teacher, I continuously posed questions to and discussed questions with the students, to help spark learning into mindfulness. The women, myself, and the works of mindfulness authors highlighted that mindful inquiry was about the oneness of learning, listening, and compassion; as well as, the importance of stories, friendship, and trust. These themes were communicated through the fictional story.

Aim: The aim of the study was to examine the effects of “Rehabilitation with psychotherapy and yoga in group” with cancer patients, regarding physical, social, emotional and functional wellbeing. The participants’ health and satisfaction with the project were also evaluated. Method: The evaluation was made with quantitative method and descriptive, longitudinal design. The participants’ in the new beginners’ class were consecutively asked to participate, from October 20th 2010 until August 18th 2011. The questionnaires’ were given before and after a completed course (n=25). Data were analyzed with dependent t-test and descriptive statistics. Result: No significant differences were seen regarding physical wellbeing, social wellbeing, emotional wellbeing and functional wellbeing, or regarding physical function, role function and breathlessness. The participants (n=16, 64 %) appreciated the opportunity to meet others in a similar situation. The participants’ had a lot of use of physical exercises (n=15, 60 %), the relaxation in yoga (n=19, 76 %), to minimize anxiety in connection with the disease (n=10, 41,7 %) and to minimize the body’s stiffness (n=12, 48 %). Conclusion: No significant differences were seen in the study. The participants’ were satisfied with the project and thought it was useful. Further research and evaluation is needed related to the shortages of data.