Wyniki wyszukiwania - Biblioteka Nauki

1

Hatha-Yoga in Higher Education

100%

Konecki K.

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nr 2

109-130

PL

Niniejszy artykuł porusza kwestię adaptacji praktyki hatha-yogi do systemu szkolnictwa wyższego. Autor opisuje problemy, jakie występują przy włączaniu jogi do programów nauczania uczelni wyższych w odniesieniu do USA i Polski. Ciało zostało prawie wyłączone z programów nauczania. Istnieje jednak duża różnica między teorią a praktyką, a ciało może być aktywnym podmiotem (aktorem) w uczeniu się i postrzeganiu rzeczywistości. Może być używane do nauczania filozofii, psychologii, socjologii i zarządzania oraz innych kursów. Studenci mogą uzyskać ucieleśnioną wiedzę, a nie tylko możliwość zdobycia intelektualnej wiedzy pochodzącej z umysłu. Jestem socjologiem i opisuję swoje doświadczenia z włączaniem jogi w nauczanie przedmiotów socjologicznych i psychologicznych na polskim uniwersytecie. Wyniki autoraportów studentów pokazują, że poprzez praktykę hatha-jogi studenci mogli dostrzec związek ciała i umysłu w zakresie wytwarzania emocji, co może być ważne w nauczaniu technik redukcji stresu, socjologii emocji, psychologii emocji, filozofii ciała, zarządzania, coachingu lub innych przedmiotów, w których emocje i ciało są ważnymi czynnikami aktywności.

EN

This paper deals with the problem of adaptation of hatha-yoga practice to the system of higher education. There are some problems with including yoga into the curricula of higher education institutions, and these are described with respect mainly to the USA and Polish context. The body has been almost excluded from programs of teaching. There is a large gap between the theory and practice. However, the body could be an active subject (actant) in learning and perceiving the reality. It could be used to teach philosophy, psychology, sociology and management, and other courses. Students could achieve embodied knowledge, and not only the opportunity of gaining an intellectual knowledge coming from and through the mind. I am a sociologist and I describe my experiences with including yoga in teaching sociological and psychological subjects in a Polish University. The results from auto-reports of students show that by hatha-yoga practice students could see the connection between the body and mind concerning the production of emotions, which could be important in teaching of techniques of stress reduction, sociology of emotions, psychology of emotions, philosophy of body, management, coaching or other subjects where emotions and the body are important factors of activity.

2

SOCJOLOGIA EMOCJI: Common-sense Definitions of Yoga and Its Meaning for Practitioners

71%

Konecki K. , Bogusławska-Lesiak A. , Saganowska E.

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tom 17(4)

77-94

PL

This paper presents an analysis of the common-sense definitions of hatha-yoga practice.Employing qualitative research methods, I aim to develop an understanding of how yogais perceived by people exercising and practicing it. Initially it appears as if most practitionershad an idiosyncratic approach to definitions of yoga: However, as my analysis showsindividual and personal approaches are in fact based on social framing of yoga definitionspresented in classical yoga texts and by instructors’ interpretations of these texts. Moreover,popular media ideologies emphasising the healthy effects of the hatha-yoga also playan important role, including the stress placed on the psychotherapeutic effect of yogaexercising. My analysis further identifies problematic issues in the verbal transmission ofhatha-yoga definitions; this aspect of this paper suggests that other methods (e.g. visualones) might also be conducive to studying the perception and definition of hatha-yoga.

3

SOCIOLOGY OF EMOTIONS: Common-sense Definitions of Yoga and Its Meaning for Practitioners

71%

Konecki K. , Bogusławska-Lesiak A. , Saganowska E.

|

tom 17(4)

77-94

EN

This paper presents an analysis of the common-sense definitions of hatha-yoga practice.Employing qualitative research methods, I aim to develop an understanding of how yogais perceived by people exercising and practicing it. Initially it appears as if most practitionershad an idiosyncratic approach to definitions of yoga: However, as my analysis showsindividual and personal approaches are in fact based on social framing of yoga definitionspresented in classical yoga texts and by instructors’ interpretations of these texts. Moreover,popular media ideologies emphasising the healthy effects of the hatha-yoga also playan important role, including the stress placed on the psychotherapeutic effect of yogaexercising. My analysis further identifies problematic issues in the verbal transmission ofhatha-yoga definitions; this aspect of this paper suggests that other methods (e.g. visualones) might also be conducive to studying the perception and definition of hatha-yoga.