Journeying Home: Toward a Feminist Perspective on Pilgrimage

The archetypal feminine has earthy, creative, visceral, emotional and spiritual connotations suggestive of women’s quest for home. I wish to explore the meaning of home within the landscapes of the sacred geography of the soul, invoking the sacredness of place, the meaning of place, and the emotion of place. Findings from a seven-year autoethnographical study of women journeying home to islands in the Thousand Islands, a border region located on the St. Lawrence River between Ontario Canada and upstate New York, demonstrate that these themes figure deeply in the life decisions made by the women studied. ‘The River’ is experienced as a sacred place with great meaning and emotion for the women who call it home. The annual journey ‘home’ to the River takes priority and centrality in their lives while they are physically elsewhere, at work, raising families, getting by. The deep calling of the land and the water, the earthy and watery depths of meaning, family, history, creation, and eternity are felt more readily than expressed. For they say that once one has drunk of the River, one will always hold it in one’s heart. While this visceral lifeline is completed by the annual physical journey home, it also suggests that home is carried within: that the sacred geography of the soul is both inner and outer landscape, its quest both inner and outer pilgrimage

"Engaging with birth stories in pregnancy: a hermeneutic phenomenological study of women's experiences across two generations"

BACKGROUND: The birth story has been widely understood as a crucial source of knowledge about childbirth. What has not been reported is the effect that birth stories may have on primigravid women's understandings of birth. Findings are presented from a qualitative study exploring how two generations of women came to understand birth in the milieu of other's stories. The prior assumption was that birth stories must surely have a positive or negative influence on listeners, steering them towards either medical or midwifery-led models of care. METHODS: A Heideggerian hermeneutic phenomenological approach was used. Twenty UK participants were purposively selected and interviewed. Findings from the initial sample of 10 women who were pregnant in 2012 indicated that virtual media was a primary source of birth stories. This led to recruitment of a second sample of 10 women who gave birth in the 1970s-1980s, to determine whether they were more able to translate information into knowledge via stories told through personal contact and not through virtual technologies RESULTS: Findings revealed the experience of 'being-in-the-world' of birth and of stories in that world. From a Heideggerian perspective, the birth story was constructed through 'idle talk' (the taken for granted assumptions of things, which come into being through language). Both oral stories and those told through technology were described as the 'modern birth story'. The first theme 'Stories are difficult like that', examines the birth story as problematic and considers how stories shape meaning. The second 'It's a generational thing', considers how women from two generations came to understand what their experience might be. The third 'Birth in the twilight of certainty,' examines women's experience of Being in a system of birth as constructed, portrayed and sustained in the stories being shared. CONCLUSIONS: The women pregnant in 2012 framed their expectations in the language of choice, whilst the women who birthed in the 1970s-1980s framed their experience in the language of safety. For both, however, the world of birth was the same; saturated with, and only legitimised by the birth of a healthy baby. Rather than creating meaningful understanding, the 'idle talk' of birth made both cohorts fearful of leaving the relative comfort of the 'system', and of claiming an alternative birth

Over-flexing the horse\u27s neck: A modern equestrian obsession?

We used an opportunistic review of photographs of different adult and juvenile horses walking, trotting, and cantering (n = 828) to compare the angle of the nasal plane relative to vertical in feral and domestic horses at liberty (n = 450) with ridden horses advertised in a popular Australian horse magazine (n = 378). We assumed that horses in advertisements were shown at, what was perceived by the vendors to be, their best. Of the ridden horses, 68% had their nasal plane behind the vertical. The mean angle of the unridden horses at walk, trot, and canter (30.7 ± 11.5; 27.3 ± 12.0; 25.5 ± 11.0) was significantly greater than those of the ridden horses (1.4 ± 14.1; −5.1 ± −11.1; 3.1 ± 15.4, P \u3c 0.001). Surprisingly, unridden domestic horses showed greater angles than feral horses or domestic horses at liberty. We compared adult and juvenile horses in all 3 gaits and found no significant difference. Taken together, these findings demonstrate that the longitudinal neck flexion of the degree desirable by popular opinion in ridden horses is not a common feature of unridden horses moving naturally. Moreover, they suggest that advertised horses in our series are generally being ridden at odds with their natural carriage and contrary to the international rules of dressage (as published by the International Equestrian Federation). These findings are discussed against the backdrop of the established doctrine, which states that carrying a rider necessitates changes in longitudinal flexion, and in the context of the current debate around hyperflexion