One in seven Canadian women lives in poverty. There is a considerable body of research on the factors that cause women’s poverty in Canada and on how poverty affects women’s lives. There are also a number of programs and organizations that help women living in poverty. However, there is a lack of research that examines the meanings and experiences women have with these programs and the role these programs may play in their lives. This study has attempted to fill this gap by examining an innovative training and employment program for women living in poverty. A qualitative approach was taken, which included in-depth, semi-structured interviews with eight women who had recently completed the program, as well as an informal interview with the program director. The interviews explored the women’s experiences with the program, the meanings they associated with the program, and the ways in which participation in the program had influenced their lives. A grounded theory approach was used to analyze the interview data, and socialist feminist theory provided a lens to guide the study as a whole. The analysis led to the development of a number of themes and sub-themes. Safety, stability and connections with others were found to be particularly meaningful and important components of the program. These features enabled the participants to discover a new sense of self through the development of skills, confidence and empowerment. These findings suggest the importance of providing a holistic program, and one that addresses the broad range of challenges and concerns that affect the lives of women in poverty. Programs that focus narrowly on employment and job training may be insufficient. The implications of this research are discussed in terms of the diverse needs of women living in poverty and the range of barriers that they face. Community programs such as the one studied can help women make significant gains in their lives, which can, in turn, contribute to overcoming poverty and achieving economic independence.

For hundreds of years, supporters of the traditional Martial Arts have spoken of the ability to promote the personal development of the practitioner through serious training practices (Lu, 2008). The connection between personal development and mind-body training practices is illustrated in the Japanese concept of budo, which applies generally to “those Martial Arts that have more than a combat dimension” (Lawler, 1996, p.9). While the physical training is similar to other forms of combat (such as boxing or military training), it is the philosophical focus of the training as a form of personal development that makes budo a unique characteristic of certain forms of Martial Arts practice. The current study attempts to examine the way in which training in the Martial Arts affects the overall lifestyle of the individual. Understanding the main relationship between Martial Arts participation and personal wellbeing, and how this is influenced by the identity of the participant, represents the central focus of the current study. While the main relationship being studied is the one between Martial Arts participation and well-being, there are several l factors at play in influencing this central relationship. Given the unique connection of mind and body in the practice of the Martial Arts, one factor that influences the relationship between Martial Arts participation and well-being is the spirituality of the individual practitioner. The purpose of this study is to examine the relationship between Martial Arts participation and well-being, and to investigate how this central relationship is influenced by the associated concepts of identity, spirituality, serious leisure, motivation, and involvement. This study found that although Martial Arts participation displayed significant power in predicting wellbeing scores, the psycho-social factors associated with the training experience heavily shaped this relationship. The results of this study also suggest that it is not the style of Martial Arts participation, but the way the individual engages with the act of training and incorporates it into their daily life that separates individuals.

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.

Aboriginal Peoples are an underrepresented population in the Canadian work force. This is partially due to barriers to educational attainment among Aboriginal Peoples. One way to enhance educational attainment is through recreation and leisure participation. The purpose of this study was to develop an understanding of how recreation and leisure participation is associated with academic retention among Métis youth. It is a secondary analysis of the 2006 Aboriginal Peoples Survey, Métis supplement. Using a sub-sample of 27,270 Métis youth (ages 15 – 17) who had not completed a high school diploma, high school retention was assessed and compared by participation in physical, sedentary, civic engagement, and traditional leisure activities. Older Métis youth, those living in urban areas, and those who had moved more times in the previous five years, were more likely to be not currently attending school. However, when examining leisure activities, those who participated in more physical leisure activities and were members of a club were more likely to be attending school. The aim of this study was to determine if recreation and leisure activities are associated with Métis youth academic retention. The results showed that some forms of leisure participation were associated with staying in school, and it is recommended that policies should be put in place to encourage recreation and leisure participation as it is associated with academic retention, which may enhance Métis youths’ employment prospects.

There has been an increased focus on balancing multiple life roles and managing the boundary between work and family. To minimize employees’ work life balance issues, organizations have turned to policies such as flextime, on-site childcare, and other mechanisms to ensure that engaging in one’s family does not interfere with work (Rothbard, 2001). The purpose of this study is to explore employees’ use of tactics to manage their work and life stress; particularly the employees’ use of resources and social support as well as their perceptions of flexibility. Eight employees who work in the not-for-profit sector were interviewed. Narrative inquiry was used and qualitative interviews were conducted. What was found was that employees seek flexibility, support and understanding from their supervisor.

This study explored the lived experiences of chronic illness during adolescence and emerging adulthood. Previous research has indicated that chronic illness can result in disruptions to people’s lives because of the related physical challenges and social stigmas. These challenges may be particularly salient in adolescence and emerging adulthood because of pressure to “fit in” with peers, cultural associations between youth and health, and limited experience adjusting to difficult life events. However, little is known about the impact of having a chronic illness on the lives of young people. This study addresses the over-arching question: how and when can chronic illness become a problem for young people in their everyday lives (i.e., leisure, relationships, school and work) and what types of adjustments are made as a result? The final sample of participants in this study consisted of 29 young people (23 women, 6 men) each of whom was living with a chronic illness. Unstructured in-depth interviews were conducted with 26 participants, as well as 3 semi-structured electronic interviews. Data were analyzed using a grounded theory approach. The findings suggested that the main challenge for young people with illness is achieving a desired identity. Being able to achieve a desired identity was tied to three processes. These processes included participants’ ability to manage their appearances and reputations, accomplish desired activities, and experience positive relationships. Although most adolescents and emerging adults to some degree face these same challenges in attempting to achieve desired identities, experiences associated with chronic illness can intensify these challenges. Further, the factors that contribute to them being challenging seem to be unique to those living with a chronic illness. The findings also suggested that participants’ experienced chronic illness in varied ways. Many of the adjustments and factors that contributed to these differences, including how people’s experiences changed over time are identified. These adjustments and factors are similar to the coping strategies and constraint negotiation strategies identified in previous research at a generic level. The specific ways in which young people with chronic illness are able to achieve identity is also described, including differences within the experiences of participants.

Literature within the tourism discipline emphasized the importance of destination image due to its effect on both supply and demand sides of marketing. Gunn’s seven-stage model illustrated the process and evolution of image formation of a destination has been used as a guiding model in the study. The purpose of this study is to explore the coherence and the difference between pre-conceived images and post-images of China holding by the North American tourists. Purposive sampling was adapted to reach the target participants who fit the study criteria. Qualitative data were collected from eight interviews with participants from Canada and America. Semi-structured interviews with open-ended questions were conducted during October and November 2011. Essences were developed from the analysis of the interview data by conducting initial coding and focused coding. Findings of the study were concluded into three parts: before visiting China; actual travel experiences; and after visiting China. Consistent with Gunn (1972)’s seven-stage theory, findings of the study showed a clear change between pre-conceived images and post-images holding by participants. Images involved from simple, vague, mythical, and stereotypical to comprehensive, realistic, and holistic. Moreover, advantages and problems of the international tourism in China emerged with the progress of data analysis. The findings reflected the perceptions of China in the eyes of North American tourists; consequently, it could contribute to the future tourism practitioners who aim to promote China to be a desirable international tourism destination.

The purpose of this phenomenological study was to explore the role of the Good Shepherd, a Catholic charitable organization, in the lives of those involved in it. Data collection methods consisted of semi-structured interviews and a limited amount of participant observation. A reflexive journal was also kept to help challenge and reflect on the assumptions I had as a researcher throughout the study. Three major themes emerged from data analysis: (1) experiencing complex interactions within Good Shepherd, (2) fostering a culture of support, and (3) acknowledging that everyone has a different life story. The first theme described participants’ experiences in terms of associating with other individuals involved with the organization. The second theme demonstrates the different types of support that are felt by all associated with the Good Shepherd. The third theme illustrates how those involved in the Good Shepherd learn to appreciate each individual and to value everyone’s life story. As a result of this phenomenological study, I challenged my original assumptions of those facing homelessness and developed a new understanding based on my experiences with all participants at the organization. Specifically, my beliefs changed in three ways. I learned that the problem of homelessness is a complicated phenomenon that involves more than the lack of a house, but a complex array of factors. I learned that those facing homelessness still value their dignity and constantly fight to maintain their sense of self-worth. And finally, I learned that those who are facing homelessness have not given up on life. Four recommendations for future research emerged from this study: (1) studies comparing the perspectives of staff and clients associated with charitable organizations should be examined in order to identify the discrepancies between the two, (2) the benefits of leisure stress coping should continue to be tested to see its effects on those who are faced with homelessness, (3) studies comparing the differences between leisure usage and leisure opportunities for those facing homelessness should be addressed, and finally, (4) the specific benefits of having a sense of belonging to a community for those who are homeless should be identified.

This phenomenological study explored the experiences of farm families starting and operating agritourism. Many extant studies of agritourism have privileged positivistic methodologies and quantitative approaches. To better understand the lived experiences of farm families who have started and embrace agritourism and to fully appreciate the intertwined and complex nature of the various factors involved within the family, a more interpretative approach was required. Interpretative Phenomenological Analysis(IPA) guided the design, analysis, and overall implementation of the study. Phenomenology allowed meaningful experiences and essential structures associated with the phenomenon of agritourism, from the perspective of those directly involved in it, to be fully and deeply explored. In this study, three multi-generational farm families actively engaged in agritourism within Ontario participated. Unlike previous agritourism studies which just involved one family member, usually the farmer, as many members of each farm family as possible were included in this study. A total of 17 members across the three families participated and data were collected through a combination of on-site observations and active interviews. Beginning with a simple introductory question of each participant, “Can you tell me how agritourism got started on your farm”, a number of themes emerged. By taking an interpretative stance, the individual themes were further baled into six super-ordinate themes: • Retailing, Educating, Entertaining– describing agritourism; • Being the Face of Farming–the re-connecting of farms and farmers to consumers; • We Are the Farm–impressions about how agritourism is retaining and sustaining a farming identity while introducing unique challenges associated with embracing agritourism on the farm; • Family Comes First–speaking to the prevalence of economics as a reason for embracing agritourism, while also further exploring agritourism’s role in sustaining the family farm; • Coming Home–focuses on the inseparability of the farm as a place of residence and work where new challenges, opportunities, and attitudes towards intergenerational transfer of the farm emerge; and finally, • Becoming an Agritourism Farm–captures the incremental process and key watershed moments associated with switching into agritourism. By exploring the experience of agritourism from the perspectives of the families, our understanding of agritourism has been expanded, while some of our pre-existing beliefs and assumptions about agritourism are also challenged. Getting involved in agritourism was articulated by farm families as occurring through a series of smaller, incremental decisions usually over several years as the farm naturally took on new and additional activities and eventually evolved into an agritourism enterprise. The transition revealed the place – the farm, and the people integral and historically associated with it – as a productive agricultural space was changing into being consumptive spaces. The unplanned transition into agritourism affected the farmer as well as other members of the family. However, the transition also sustained a farming identity and way of life in an era of intense globalization and agricultural intensification. This study sheds light on how different members of the families have been involved in the process, as well as illuminated new perspectives on: how agritourism sustains key characteristics defining a family farm, how the farm re-engages with consumers, how an entrepreneurial spirit is fostered, and how continuous adaptation on the farm ensures its viability for future generations of the family.

This phenomenological study explored the experiences of farm families starting and operating agritourism. Many extant studies of agritourism have privileged positivistic methodologies and quantitative approaches. To better understand the lived experiences of farm families who have started and embrace agritourism and to fully appreciate the intertwined and complex nature of the various factors involved within the family, a more interpretative approach was required. Interpretative Phenomenological Analysis(IPA) guided the design, analysis, and overall implementation of the study. Phenomenology allowed meaningful experiences and essential structures associated with the phenomenon of agritourism, from the perspective of those directly involved in it, to be fully and deeply explored. In this study, three multi-generational farm families actively engaged in agritourism within Ontario participated. Unlike previous agritourism studies which just involved one family member, usually the farmer, as many members of each farm family as possible were included in this study. A total of 17 members across the three families participated and data were collected through a combination of on-site observations and active interviews. Beginning with a simple introductory question of each participant, “Can you tell me how agritourism got started on your farm”, a number of themes emerged. By taking an interpretative stance, the individual themes were further baled into six super-ordinate themes: • Retailing, Educating, Entertaining– describing agritourism; • Being the Face of Farming–the re-connecting of farms and farmers to consumers; • We Are the Farm–impressions about how agritourism is retaining and sustaining a farming identity while introducing unique challenges associated with embracing agritourism on the farm; • Family Comes First–speaking to the prevalence of economics as a reason for embracing agritourism, while also further exploring agritourism’s role in sustaining the family farm; • Coming Home–focuses on the inseparability of the farm as a place of residence and work where new challenges, opportunities, and attitudes towards intergenerational transfer of the farm emerge; and finally, • Becoming an Agritourism Farm–captures the incremental process and key watershed moments associated with switching into agritourism. By exploring the experience of agritourism from the perspectives of the families, our understanding of agritourism has been expanded, while some of our pre-existing beliefs and assumptions about agritourism are also challenged. Getting involved in agritourism was articulated by farm families as occurring through a series of smaller, incremental decisions usually over several years as the farm naturally took on new and additional activities and eventually evolved into an agritourism enterprise. The transition revealed the place – the farm, and the people integral and historically associated with it – as a productive agricultural space was changing into being consumptive spaces. The unplanned transition into agritourism affected the farmer as well as other members of the family. However, the transition also sustained a farming identity and way of life in an era of intense globalization and agricultural intensification. This study sheds light on how different members of the families have been involved in the process, as well as illuminated new perspectives on: how agritourism sustains key characteristics defining a family farm, how the farm re-engages with consumers, how an entrepreneurial spirit is fostered, and how continuous adaptation on the farm ensures its viability for future generations of the family.