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Conference Proceedings - School of Nursing & Midwifery - Trinity ...

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<strong>School</strong> <strong>of</strong> <strong>Nursing</strong> & <strong>Midwifery</strong>, <strong>Trinity</strong> College Dublin: 8 th Annual Interdisciplinary Research <strong>Conference</strong><br />

Transforming Healthcare Through Research, Education & Technology: 7 th – 9 th November 2007<br />

<strong>Conference</strong> <strong>Proceedings</strong><br />

place permits contextualisation <strong>of</strong> our individual sense <strong>of</strong> being in<br />

the world. The sharing <strong>of</strong> life stories can also be <strong>of</strong> benefit to<br />

participants.<br />

The narrative approach is compatible with the investigation <strong>of</strong><br />

illness experiences and is used extensively in sociological research.<br />

Frank (1995), himself a cancer survivor, describes how the telling <strong>of</strong><br />

stories gives voice to the body even as they are told through the<br />

body. Frank concludes that those experiencing illness need to tell<br />

their stories “in order to construct new maps and new perceptions<br />

<strong>of</strong> their relationships to the world” (p 3). Chronic illness and<br />

suffering <strong>of</strong>ten generate a narrative loss, as well as a physical loss;<br />

- the fracturing <strong>of</strong> a life story as patients restructure lives in new<br />

ways to accommodate disabled bodies (Mattingly, 1994).<br />

Mathieson and Stam (1995) reflect on the special significance <strong>of</strong><br />

narratives for cancer patients. They state, “in negotiating their way<br />

through regimens <strong>of</strong> treatment, changing bodies and disrupted<br />

lives, the telling <strong>of</strong> one’s own story takes on a renewed urgency. In<br />

the end, they are more than just ‘stories’ but the vehicle for making<br />

sense <strong>of</strong> not an illness, but a life” (p 284).<br />

Phenomenology<br />

Husserl developed the term phenomenology to describe a<br />

philosophical movement that dealt with the “essences <strong>of</strong> objects as<br />

they present themselves to human consciousness” (McLoughlin<br />

Gray, 1997, p 6). This leads to a belief that each person holds a<br />

unique world-view informed by their individual experiences. Whilst<br />

each subjective experience is unique, there is an essential similarity<br />

conferred through shared experience (Dawkins & May, 2002, p<br />

129). Phenomenology concentrates on how humans experience the<br />

‘doing’ <strong>of</strong> their activities, describing it as ‘intentional’, that is,<br />

directed at the world. Phenomenology permits better<br />

understanding and illustrates individual accounts <strong>of</strong> lived, embodied<br />

experience. Hasselkus (2002) explains that a phenomenological<br />

perspective honours our “inner sense <strong>of</strong> experience” in our lived<br />

“lifelong transformative encounters with the world”, our process <strong>of</strong><br />

‘becoming’ (p 68).<br />

Cancer diagnosis and treatment presents particular challenges to<br />

both patient and practitioner. Cancer is a disease “involving the<br />

abnormal and excessive division <strong>of</strong> cells” (Barraclough, 2000, p xi).<br />

This simple definition belies the tremendous impact that this illness<br />

and its progression, and indeed its treatment, has on the individual<br />

person and their lifeworld. The description <strong>of</strong> cancer as a ‘lifethreatening<br />

illness’ goes some way to conveying the devastation for<br />

those concerned and their loved ones that such a diagnosis brings.<br />

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