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Hatha-Yoga in Higher Education

100%
Konecki K.
Roczniki Nauk Społecznych
|
2018
|
vol. 10(46)
|
issue 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
Content available remote

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

71%
Konecki K., Bogusławska-Lesiak A., Saganowska E.
Miscellanea Anthropologica et Sociologica
|
2016
|
vol. 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.
3
Content available remote

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

71%
Konecki K., Bogusławska-Lesiak A., Saganowska E.
Miscellanea Anthropologica et Sociologica
|
2016
|
vol. 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.
4
Content available remote

„Ciało świątynią duszy”, czyli o procesie budowania tożsamości praktykującego hatha-jogę. Konstruowanie prywatnej quasi-religii

71%
Konecki K. T.
Przegląd Socjologii Jakościowej
|
2012
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vol. 8
|
issue 2
64-111
EN
The article addresses the problem of perceiving and experiencing one’s body within the yoga practice. The process of becoming a yogi is related to the practices of the body and to further defining them; next, to the defined perception of the body and its sensations. Becoming a hatha-yoga practitioner is a specific process. In this paper I describe its phases: 1. The introductory phase – constructing the motives and first steps; 2. Phase of the deeper recognition of psycho-physical effects of yoga practice and of attributing them with adequate meanings; 3. Phase of the deeper recognition of hatha-yoga spiritual aspects (quasi-religion). At the moment of significant involvement in hatha-yoga practice and defining corporeal practices in terms of being bodily and mental at the same time, the mind – body rapport compound. The work over the body may transform the Western perspective of defining the body as a substantial element of human existence (Cartesian vision) into treating it as a spiritualized matter (vision of Eastern philosophy). If, however, the tenets of other religions are maintained as one’s own (e.g., catholic religion), the transformation at hand will not proceed. In that case, in order to reconcile the conventional religion tenets with new spiritual experiences, changes in body and mind need to be defined in any other way, and a specific linguistic explanations of these changes (often adopting the scheme of constant linguistic formulas) need to occur.
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