Abstract:
Whitewater kayaking is a continuingly growing and developing sport. One growing aspect of this is the area of solo whitewater kayaking. At present this is little understood and researched and is often misunderstood by the larger paddle sports community. The primary aim of this dissertation is to explore the key benefits of undertaking solo whitewater kayaking expeditions. Secondly this dissertation will aim to explore the concept of spirituality and its place within paddle sports. Two expert solo whitewater kayakers where chosen through the use of a purposive sample. The participants then completed a semi-structured interview based on a recent solo experience, (sub 24 hours) open ended questions where used to create a rich depth of data that would then be analyzed through IPA analysis. The findings of this study largely support the research from the wider field of adventure sports and attribute personal growth, intrinsic motivation and extrinsic motivation as reasons individuals choose to undertake solo whitewater kayaking expeditions. Whilst limitations to this study do exist the researcher has made every effort to make these known.
Dedication:
I would like to dedicate this dissertation to Allison Inkster, her support and guidance over the past 4 years has allowed me to challenge myself and experience things I never thought possible, Thank you. I would also like to thank Outward Bound India Himalaya and Tshering Chotak of Wet N Wild. Both of these organizations have encouraged me to go out and seek my own adventures and their experiences have helped shape this dissertation
Introduction:
Paddling whitewater solo is often misunderstood and at times vilified by the larger kayaking community. Less than three there should never be, is advice that is commonly shared by those individuals that do not understand why people would choose to make such high risk decisions. It is the primary aim of this research to identify the perceived benefits of extreme solo whitewater kayaking and secondly to address and make known the idea of spirituality within solo kayaking.
The realm of solo kayaking is rich in literature and stories, with tales of expeditions making it into the myths and legends of the sport. What makes these narratives so captivating, is the struggles of the author to make tangible, something so innate, personal and sometimes even transcendent. A challenge the researcher has personally experienced:
"This time I was running rapids for the first time. Nobody to question my judgements, nobody to suggest a different line. It was only me. Dropping in this time there was no state of flow, no magical feeling. Instead my heart stayed jammed in my throat and I was acutely aware of my foot twitching against my foot rest. For the first time ever in my life, I was truly alone. I hit the boof and for a split second I stall and in that instant every nerve in my body fires. A little voice in the back of my head whispers "what if?" Then I'm free, once again advancing down the river. The voice in the back of my head drowned out by the thunder of the white water. I'm focused again, my mind is clear, I’m in the flow, searching for my line that I scouted from the river bank. Then it's over. I lie back in my boat and smile, laughing out loud as the adrenalin ebbs away and I realize that this time the river has let me slip through safely. It's hard to put this experience into words. Even on reflection I'm not even sure if I liked it. Yes, it felt incredible, but when the roar of the whitewater is in the distance the voice whispering "what if?" sometimes returns. But as I look to the future I'm excited. I want more."
- Nathan Garnett, Reflective Journal 30/03/2017
Despite having such a rich and well defined sub-culture within the community there is no research looking into this aspect of the sport. This dissertation will aim to act as a springboard to promote more research into the field.
Literature review:
Over a decade ago estimates place the number of whitewater (WW) kayakers internationally at between 1.4 and 2.8 million, with a growth of almost 15% annually. (Fiore & Houston, 2001) These finding are significantly lower than those proposed by the (US) Outdoor participation topline report (2016) that shows that as of 2015 participation was at 2.5million with an annual growth rate of 10.3%. From these initial and exploratory statistics, it could be assumed the actual numbers are higher and growing.
Whitewater kayaking uses a grading system to give a subjective difficulty for a section of river or specific rapid (See appendix 1.) For the purpose of this research the solo ww kayaker focuses on individuals operating solo on class 4 water and above (appendix 1.) Although it is understood that solo whitewater kayaking commonly takes place in less extreme environments. This decision has been taken to limit the scope of the research to expert performers operating in extreme environments.
Defining Solo :
Solo is defined as an activity undertaken by one person alone; unaccompanied (Solo, 2015; Devonport, Lane & Lloyd, 2011.) However, in the realm of solo ww kayaking the term becomes a lot more ambiguous. This shows the abstract, personal nature of the experience. What one paddler may define as solo, may not conform to another's. Anecdotal conversations with ww kayakers suggest a broad range of interpretations of the term. For some performers even being seen on the river detracts from their true solo experience. Others believe that you can still be solo on a river even if you pass other groups, as long as they do not impact (Positively or negatively) on your journey. In the wider field of adventure sport. Solo becomes a lot more common. BBC Magazine proposed the question of “What adventures are actually left?” (BBC News, 2012.) The article suggests that as adventure and exploration become less and less possible as a result of a shrinking world, more adventurers are seeking recognition and achievement through achieving firsts that are more specialist and technically defined. “So is there anything left to do? Something combining that potent mix of danger, novelty and a clearly defined natural barrier to overcome.” (BBC News, 2012.) A cynic may suggest that this is why solo expeditions are become more common place.
Current academic research into solo expeditions is limited. Research tends to focus on coping mechanisms, (Devonport, Lane & Lloyd, 2011; Palinkas & Suedfeld, 2008.) Solo as an element of a Wilderness programme (Knapp & Smith, 2005; Bobilya, Kalisch & McAvoy, 2005; McIntosh, 1989.) In fact the only area that has received a substantial breadth and depth of research is within the field of adventure tourism and the solo traveler. Unfortunately these ideas are so far removed from a kayaker’s perception of solo they add very little value to the research.
Motivation in adventure sport:
Due to the specific nature of the research question, current research into motivation in a very specific specialist context of Whitewater kayaking is limited (Evans, 2012). Evans doctoral dissertation provides a grounding on motivation in Whitewater kayaking and has provided a basis for consideration of possible themes and areas of developing knowledge into the solo ww Kayaker. As such this literature review will take a holistic view of ww kayaking involving analysis and research from the closely linked fields of adventure sports and adventure tourism
It could be argued that there are an unexhausted number of reasons that people choose to spent time in an outdoor environment as part of their leisure time. Various researchers have tried to outline these motives. Driver (1976) and Knopf (1987) both state that one of the key motives are relaxation (or stress reduction) as well as being in the company of friends or family (social). This is supported by Staats and Hartig (2004) that states that the (social) company enables restoration through its effect on safety, whilst solitude enhances restoration when safety wasn’t considered a concern. This contrasts with the anecdotal evidence of individuals that choose to participate in solo Whitewater kayaking - notably in consideration of the concept of risk and safety. Or more appropriately perceived safety. The feeling of being unsafe may arise from navigating dangerous and difficult terrain. (Bixler & Floyd, 1997) This presence of others can be seen as a perceived (not necessarily guaranteed or real) safeguard to risk or injury. However, the concept of risk is one that has been widely discussed in the paddle sports world and the broader field of adventure sport. With expert performers operating in extreme environments, sometimes the feeling of safety provided by peers is little more than that. A feeling
"After a half-hearted search for team members I had argued that I might as well attempt the Braldu on my own. (Remote class 5 river in Pakistan) If I got into trouble there was very little that anyone could do to help me." Dave Manby (1999, p.43)
It is, therefore, assumed that individuals that choose to undertake this sport are aware of the skills needed and the associated risks. As such the need for peers as a safeguard may no longer impact on the individual’s ability to have a restorative experience outdoors. Russel (2005) talks about the role that risk play in sport, he believes that sports such as Whitewater kayaking present an opportunity for individuals to push beyond preconceived barriers of physical and psychological capacities that normal human activity does not afford. This results in self-affirmation and personal development of the performer.
The motivation of pushing limits as discussed by Russel is further explored in adventure sports by Ewart (1985) although this research specializes in mountaineering tangible comparisons can still be drawn to ww kayaking. Ewart states that as experience level increases, so does the likelihood to be motivated by intrinsic factors such as challenging one’s self as well as spirituality.
Kayaking and Spirituality:
In Hindu philosophy spirituality is referred to as ksaitrajña. It describes the process towards achieving Moksha: the discovery of higher truths, awareness of one's self and a state of consciousness that is liberated and content. (Bhavasar & Kiem, 1989) This is not too dissimilar to the modern understanding of the term. However, within research possibly due to the – at times very personal and subjective interpretation of spirituality - it is often the case that the participants self-define the concept. (Heintzman, 2003). The concept of spiritually in adventure is nothing new, for millennia scriptures have discussed the idea of hierophany. This refers to a manifestation of the sacred to an individual.
Personal Growth:
Personal Growth can be defined as the actualization of an individual’s potentialities. (Myers, 2015) leading to a transformation of knowledge and world view through experience. Within this field the researcher has identified 4 higher order fields that contribute to the personal growth of solo ww kayakers. These are spirituality, identity, reflection and risk management.
Spirituality and reflection Where the two most dominant emergent themes from the research and although not directly linked often went hand in hand during the solo experience. For Horst this was a large factor in his desire to undertake a solo expedition on the Tsarap Chu. In the interview one concept that was discussed at length was the concept of being alone. As an Austrian Horst explained to me that alone in German translates as allien,
“Which in the Austrian language means one with the universe. You know, you get connected with your roots, you are connecting your mind with your whole body, you know especially we in the west are using in our mind, in our thinking in our planning, we forget that it is not just that your brain is paddling, your whole body is paddling.” (See appendix 6)
Here Horst begins to address the existence of a biophysical relationship with the river as well as the concept of performing within a state of flow, often referred to as being in the zone (Young & Pain, 1999) Horst goes on to state that whilst paddling solo that “You’re much more present. There is only one thing that matters that moment in your life.” Here it is evident that the experience is all encompassing, in that moment to Horst, nothing exists beyond the river. This experience creates a vehicle for reflection, an idea that is supported by Daz as he states “It shouldn’t matter that you’re paddling. What should matter is thinking or meditating or praying” (see appendix 5). By removing unnecessary white noise it allows the individual to focus on what they consider important to themselves. Daz presents some interesting points here by first suggesting it is not possible to achieve this state when paddling with peers “You can’t process life on a normal trip. Because you’re too busy talking about bollocks to your mates.” The concept of solo acting as an enabler for a more in-depth reflective experience is well researched within wilderness therapy and the Outward Bound experience, with both fields heavily supporting this theory. (Kalisch, Bobilya & Daniel, 2011; Knapp & Smith, 2005) The relationship between spirituality and reflection is also recognized and explored by other solo ww kayakers. On explaining the concept of solo Darren Clarkson king (2016) states that:
Have you ever been to that place between heaven and hell? In another earth, a place where all the acts of beauty are stained by the tears of yesterday. Where you can look at a mirror to yourself. Open your eyes to your faults in the presence of your gods as you understand them. It’s a place where the false prophets fall from the broken wings of the risen Phoenix. Where you are the cultivated end point of your actions. Where your personal truth can no longer be hidden. Where you are cast alone to find a way to salvation. (Clarkson-King, 2016)
One strong commonality within both Daz and Horst's transcripts of the experience is a strong physical and emotional connection to the river. Daz talks about a give and take relationship with the river grounded on an innate understanding of the being. “So you’ve got to basically trust and believe that the stuff in there hasn’t changed really.” An absurdity considering the hugely dynamic nature of a Himalayan river such as the Tsarap Chu. By humanizing the river, this helps strengthen the bond that the performers have with the river
The concept of Identity as an aspect of personal growth has been challenged by the research. When discussing identity, Daz focused on his identity as part of the wider paddle sports community and as such this would be regarded as an extrinsic factor, however Horst considers his identity as a much more fluid concept with the focus on his world view and as such this would contribute to his personal growth.
Daz states that “There are stories of people that have soloed and made it into the myth and legend of our sport. But you wouldn’t even know them if you met them in a bar, I think that’s a big part of it.” For Daz it is obvious that social identity holds value for him within the sport, however what is interesting is that he talks about the antithesis of identity. Being known but not being recognized. Wheaton (2004) tackles this dissonance by stating that within extreme sports participants often sought out an alternative exclusive identity, however Wheaten further goes on to state that in a modern time Identity becomes more fluid and changeable outlining the differences between social and individual identity such as that experienced by Horst. On completing the expedition Horst reflected that “you come to this place, you get out of your kayak, and you know that that became a part of your life, part of your story but it was nothing special.” At this point Horst really struggles to accept his Identity as part of the community, something that Daz does willingly. Unlike Daz who is a professional river guide, Horst has a full-time profession as a school teacher and as such struggles to harmonize these contrasting elements of his lifestyle. Horst explains this further by stating that “This shepherd is living there and we are living the adventure life. We are living our life, and next to our life we have the adventure life. But what I always try to say, I don’t want to live my life by my job and then there is my life. There should be only one life for me.” By undertaking solo expeditions Horst is attempting to solidify his identity and challenge his personal ideas of his growth.
In the same way that risky play (Brussoni et al, 2012) impacts positively on a child’s development, Challenging expeditions and the undertaking of voluntary risk has a large impact on an adult’s development (Lupton & Tulloch, 2002). The findings of this study support the ideas brought forward by Lupton and Tulloch that if voluntary risk taking is undertaken successfully then this can lead to a greater sense of control as well as challenging and re-affirming the boundaries of an individual’s zone of performance with the benefits extending out into all areas of life. Lupton and Tulloch believe this to be an essential component in personal growth. Both Daz and Horst reflect this epistemological stand point in their interviews. Horst begins by stating that “if you are alone. It’s only you that makes mistakes or not. If you are on a river where you are not allowed to make mistakes, then you are not able to make a mistake.” In white water kayaking, everyone has their own method of assessing risk or their own decision-making process for running a rapid. For most this will involve some level of peer discussion on line choice or management (Parker, 2018). However, a potential consequence of this is the risk of introducing social facilitation as a heuristic trap (Tremper, 2008). Something that is not possible when undertaking a solo expedition. Horst's high levels of emotional intelligence have allowed him to make reasoned judgments both on and off the water. Prior to running the rapid he first recognizes how he feels emotionally.
“You will have feelings of luck and you will have feelings of I don’t know like, lonely, deep emotional feelings. Feeling like I probably should not do it. But you know the thing is, I know that all these doubts are coming and so I can handle them. It’s difficult if you are there and there are some doubts coming to you and you don’t know what’s going on”
This is reflected in how Horst talks about high risk decisions in other solo aspects that he has undertaken.
“There was something special I of all the years realized of doing things alone, Mountaineering, skiing, whatever if it’s really getting stressful, especially if I am alone. I’m very quiet, there is no stress, there is no I’m not upset or something like that. There is no “Oh shit, I’m going to die”
Horst's emotional awareness is something that is common in a lot of solo kayakers, Darren Clarkson-King (2012) also touches on the important of clearing your mind prior to running a rapid. “No point in stress or panic now. It is a situation I brought myself in and one that I myself can solve. A choice, that is no choice at all, I have to paddle down river.” By trying to remove the emotional barriers to the decision-making process the performers are then able to make a much more reasoned decision. Daz confirms this by stating “you are by yourself its only ever yes or no. its cut and dry it’s much easier really.”
Intrinsic Motivation:
The field of intrinsic motivation has been broken down into 3 key themes, these are; Pleasure, experience and isolation and solitude. In the wider field of adventure sports, these areas have received a significant amount of research into their contributing effect on participation in adventure sport and also wilderness therapy.
The fields of pleasure and experience are very closely linked within adventure sport. Zuckerman developed the original concept of sensation seeking behavior. Described as “the need for varied, novel and complex sensations and experiences, and the willingness to take physical and social risks for the sake of such experiences” (Zuckerman, 1979, p.10). The concept of sensation seeking has engaged a wealth of research since its conception 40 years ago. An abundance of this research has challenged motivational factors within adventure sports often leading to the suggestion that individuals who undertake extreme sports are motivated by the need to experience novel, high-risk activities. Murray (2003) suggests that individuals that partake in extreme sports are more likely to score higher on sensation seeking traits and are also more likely to engage in other high-risk activities such as smoking.
Although the individuals interviewed for this study had not been measured against a Sensation seeking scale (Zuckerman et al, 1964) there is evidence of traits that support sensation seeking behavior within the interviews. “I didn’t know that it was the third box. But I was really looking forward to it.” Here Horst's attraction to Novel experience is obvious. The box canyons on the Tsarap Chu are challenging sections of white water with no option to scout and would have severe consequences should the paddler get into trouble. Daz also considers the most memorable part of the expedition to be the completion of the most challenging whitewater. “Then it’s just hard, just really hard until it finishes. So you have got a crescendo build up to the hard rapids then you have got a good few hours of hard. Then and once you are finished its easy. It’s memorable because you know you have done the hard bit.” Here it is evident that Daz takes immense satisfaction and relief after completing the crux section of river.
However, the idea of sensation seeking behavior being responsible for all participation in extreme sports has come under scrutiny and has led to the belief that individuals that undertake high risk sports do so as they are “adrenalin junkies.” However, Slanger and Rudestam (1997) suggest that a higher level of self-efficacy combined with mastery orientation is the principle variable in performers that choose to partake in extreme sports, this is also evident in the conversations with Daz and Horst. Horst talked frequently on the head games that he experienced whilst on the solo trip and often the battle between positive and negative thoughts. However despite all this, Horst had a deep belief in his own ability that allowed him to focus on his performance when it mattered most. “I know you start and you end up perfect. Then there will be some doubts in-between. You will be afraid, that’s normal. But you know, you always know, in the moment that you go to bed the day before, there is coming some bad imagining oh that could happen, or I could lose my kayak over there but I think no, I don’t lose my kayak, because I make it.” This strong underpinning of self-efficacy may be a large contributing factor in Horst's decision making process to undertake an extreme solo ww kayaking expedition.
White and Hendee (2000) propose that individuals that spend time in solitude in a natural environment benefit in 3 ways, development of self, development of community and spiritual development. This research has already drawn strong connections to both the development of self and spiritual development as a result of a solo experience. Paddlers that choose to undertake solo expeditions are often drawn to the feeling of isolation. Horst takes a very philosophical view on the concept of being alone. Instead of seeing it as a time away from people, Horst is instead drawn to being “one with the universe.” He believes that being alone is not a physical position but rather it is a mindset that can be achieved through focus “so, you can have this alone stuff if you are camping on a mountain or even if you are in Delhi.” The choice to paddle a river solo makes achieving this state of aloneness easier because of the lack of worldly distractions. “But that’s the thing I want to go through. I want to feel that I’m sitting in the kayak, that I feel alone.” For many people the idea that people would seek out the feeling of being alone and vulnerable is striking, however this research has already suggested that these individuals benefit from this feeling as it better aids their ability to reflect or “Process life” as Daz suggests. Winnicott (1958, p.416) also states that “many people do become able to enjoy solitude before they are out of childhood, and they may even value solitude as a most precious possession.”
Extrinsic motivation:
Although extrinsic motivational factors may not be construed to be benefits of solo ww kayaking, they were identified as contributing factors in the participation. Both participants discussed opportunity and location as part of their interviews and believed that this had very little impact on the solo experience. On talking about Location, Horst very plainly stated that “I’m living in the Alps and I can paddle beautiful rivers at home, I don’t need to come to Ladakh” Unfortunately this is the limit of depth that Horst achieves on this topic of conversation and as such his reasoning for coming to Ladakh remains unclear in the interview, however in further follow up discussions a strong cultural connection was identified. Daz however puts forward a slightly more detailed response. First by suggesting that “a solo trip on the lower Llugwy (a popular river in North Wales) where you are lapping somebody that is scouting is not as risky.” Daz then goes on to state that “It’s not about risk, it’s not about danger. It’s about isolation.” This statement here suggests that the reason that the participants chose Ladakh as the location for their expedition was not because of its location geographically but instead for the isolation it provides. Something that is very hard to seek out on the rivers of the UK and Europe. Daz provides a further insight into this discussion by adding that “for me I don’t care what river it is really. I really don’t care it can be multi-day in the Himalayas, it can be class 2 day trip.” It could then be suggested that an individual’s motivation to paddle will have a large determining effect on the location. For example an individual seeking solitude may choose an easy back-country wilderness river in Canada, where as an individual seeking to improve their performance may choose their local roadside playspot.
Data Analysis It was intended that the data would be processed using a colour coding scheme of thematic analysis in the proposal (See appendix 4) to identify high order and low order themes within the data. However, in practice the researcher believed that when used independently it was ineffective in delivering the desired depth of analysis that IPA afforded. As stated above in the sample, IPA studies are usually conducted with small numbers of participants because the aim is to present an intimate portrayal of individual experience (Smith, 2007). As such this suited the research aims well. Furthermore IPA emphasises the understanding of peoples lived experience and the meaning they ascribe to that rather than just an interpretation of written text (Smith, 2015). After data had been processed using IPA, it was then decided that thematic analysis would be applied to identify common themes and to also increase the manageability of the data through its ability to highlight similarities and differences across the data set (Braun & Clarke, 2006).
Conclusion, Limitations and Further research:
This study was designed to identify the perceived benefits of extreme solo ww kayaking and secondly to address and make know the idea of spirituality within solo kayaking. Through the undertaking of semi-structured interviews with two expert performers it would seem that the benefits of solo kayaking can be grouped into three categories. Personal growth, intrinsic motivation and extrinsic motivation. These areas are rich and diverse and create a complex interlinked justification for participation in solo kayaking. This is reflective of the deeply personal nature of the sport and as such to clearly define concise perceived benefits of the sport would greatly exceed the remit of an undergraduate dissertation. Sanford’s (2007) description of kayaking as a lived religion perfectly encompasses the challenges presented in understanding the sport. Specifically relation to the concepts of identity, spirituality and reflection.
Although the research was carefully planned and its aims where achieved, some limitations of the research became evident through the dissertation process. The key limitations of the study came from the interview, data analysis and the researcher’s novice research status.
Both interviews where recorded using a Dictaphone and then it was intended that verbatim facsimile transcripts where compiled. Although these transcripts convey all spoken word, it fails to take into account any modes of non-verbal communication, such as pauses, facial expression, emotion and body language. All of these factors would have helped add life to the data. Holstein and Gubrium (2003, p.270) discuss at length the challenges in attempting to produce a verbatim transcript and outline the following common issues: “problems with sentence structure, use of quotation marks, omissions and mistaking words and phrases.” This is especially evident in Horst's transcript (See appendix 6). Horst is a native German speaker and the interview was conducted in his second language. At times during the transcript it was a challenge to ensure the standard of written English without ruining the integrity of Horst's spoken word. Holstein and Gubrium (2003) go on to discuss the importance of including intonations, partial words, expressions and stretched words in a transcript, stating that there is a great significance in how things are said rather than just what is said. Something that was not taken into account when the original interview transcripts where compiled.
This was the researcher’s first experience of undertaking a qualitative research project. As such the researcher had no prior experience of analyzing data through IPA and thematic analysis. Despite the researcher’s familiarity with the research question, it is believed that a significantly greater level of depth may have been achieved from a more experienced researcher. To maximize the depth achieved Loera (2006) suggests that is it imperative to take advantage of any available support and expert advice. As such a supervisor and supporting text on IPA was used to mitigate this limitation.
This research has brought about many questions for the researcher and hopefully the reader. Further research into solo whitewater kayaking is needed and will greatly benefit the understanding and acceptance of the sports niche. Research into spirituality in adventure sport is continuing to grow, this was an area rich in theory but thin in data as a result of data and time management for an undergraduate dissertation, specific attention should be paid to developing on the work of Sanford (2007) and applying her theoretical framework to the solo paddler. This dissertation also chose to focus on the perceived benefit of extreme solo kayaking and so limited its sample to expert performers. However the researcher is aware that solo kayaking takes place in a range of environments with a range of ability of performers. Further research may benefit from outlining the benefits of solo kayaking to intermediate performers and drawing a comparison to expert kayakers as such this may promote a greater understanding of the sport and its use in a performer’s development.
References:
send me a message and I will send over the complete document.
Full interview transcripts can be found as separate blog entries. Here and Here
Whitewater kayaking is a continuingly growing and developing sport. One growing aspect of this is the area of solo whitewater kayaking. At present this is little understood and researched and is often misunderstood by the larger paddle sports community. The primary aim of this dissertation is to explore the key benefits of undertaking solo whitewater kayaking expeditions. Secondly this dissertation will aim to explore the concept of spirituality and its place within paddle sports. Two expert solo whitewater kayakers where chosen through the use of a purposive sample. The participants then completed a semi-structured interview based on a recent solo experience, (sub 24 hours) open ended questions where used to create a rich depth of data that would then be analyzed through IPA analysis. The findings of this study largely support the research from the wider field of adventure sports and attribute personal growth, intrinsic motivation and extrinsic motivation as reasons individuals choose to undertake solo whitewater kayaking expeditions. Whilst limitations to this study do exist the researcher has made every effort to make these known.
Dedication:
I would like to dedicate this dissertation to Allison Inkster, her support and guidance over the past 4 years has allowed me to challenge myself and experience things I never thought possible, Thank you. I would also like to thank Outward Bound India Himalaya and Tshering Chotak of Wet N Wild. Both of these organizations have encouraged me to go out and seek my own adventures and their experiences have helped shape this dissertation
Introduction:
Paddling whitewater solo is often misunderstood and at times vilified by the larger kayaking community. Less than three there should never be, is advice that is commonly shared by those individuals that do not understand why people would choose to make such high risk decisions. It is the primary aim of this research to identify the perceived benefits of extreme solo whitewater kayaking and secondly to address and make known the idea of spirituality within solo kayaking.
The realm of solo kayaking is rich in literature and stories, with tales of expeditions making it into the myths and legends of the sport. What makes these narratives so captivating, is the struggles of the author to make tangible, something so innate, personal and sometimes even transcendent. A challenge the researcher has personally experienced:
"This time I was running rapids for the first time. Nobody to question my judgements, nobody to suggest a different line. It was only me. Dropping in this time there was no state of flow, no magical feeling. Instead my heart stayed jammed in my throat and I was acutely aware of my foot twitching against my foot rest. For the first time ever in my life, I was truly alone. I hit the boof and for a split second I stall and in that instant every nerve in my body fires. A little voice in the back of my head whispers "what if?" Then I'm free, once again advancing down the river. The voice in the back of my head drowned out by the thunder of the white water. I'm focused again, my mind is clear, I’m in the flow, searching for my line that I scouted from the river bank. Then it's over. I lie back in my boat and smile, laughing out loud as the adrenalin ebbs away and I realize that this time the river has let me slip through safely. It's hard to put this experience into words. Even on reflection I'm not even sure if I liked it. Yes, it felt incredible, but when the roar of the whitewater is in the distance the voice whispering "what if?" sometimes returns. But as I look to the future I'm excited. I want more."
- Nathan Garnett, Reflective Journal 30/03/2017
 |
| Tons river, Himachal Pradesh, 2017 |
Despite having such a rich and well defined sub-culture within the community there is no research looking into this aspect of the sport. This dissertation will aim to act as a springboard to promote more research into the field.
Literature review:
Over a decade ago estimates place the number of whitewater (WW) kayakers internationally at between 1.4 and 2.8 million, with a growth of almost 15% annually. (Fiore & Houston, 2001) These finding are significantly lower than those proposed by the (US) Outdoor participation topline report (2016) that shows that as of 2015 participation was at 2.5million with an annual growth rate of 10.3%. From these initial and exploratory statistics, it could be assumed the actual numbers are higher and growing.
Whitewater kayaking uses a grading system to give a subjective difficulty for a section of river or specific rapid (See appendix 1.) For the purpose of this research the solo ww kayaker focuses on individuals operating solo on class 4 water and above (appendix 1.) Although it is understood that solo whitewater kayaking commonly takes place in less extreme environments. This decision has been taken to limit the scope of the research to expert performers operating in extreme environments.
Defining Solo :
Solo is defined as an activity undertaken by one person alone; unaccompanied (Solo, 2015; Devonport, Lane & Lloyd, 2011.) However, in the realm of solo ww kayaking the term becomes a lot more ambiguous. This shows the abstract, personal nature of the experience. What one paddler may define as solo, may not conform to another's. Anecdotal conversations with ww kayakers suggest a broad range of interpretations of the term. For some performers even being seen on the river detracts from their true solo experience. Others believe that you can still be solo on a river even if you pass other groups, as long as they do not impact (Positively or negatively) on your journey. In the wider field of adventure sport. Solo becomes a lot more common. BBC Magazine proposed the question of “What adventures are actually left?” (BBC News, 2012.) The article suggests that as adventure and exploration become less and less possible as a result of a shrinking world, more adventurers are seeking recognition and achievement through achieving firsts that are more specialist and technically defined. “So is there anything left to do? Something combining that potent mix of danger, novelty and a clearly defined natural barrier to overcome.” (BBC News, 2012.) A cynic may suggest that this is why solo expeditions are become more common place.
Current academic research into solo expeditions is limited. Research tends to focus on coping mechanisms, (Devonport, Lane & Lloyd, 2011; Palinkas & Suedfeld, 2008.) Solo as an element of a Wilderness programme (Knapp & Smith, 2005; Bobilya, Kalisch & McAvoy, 2005; McIntosh, 1989.) In fact the only area that has received a substantial breadth and depth of research is within the field of adventure tourism and the solo traveler. Unfortunately these ideas are so far removed from a kayaker’s perception of solo they add very little value to the research.
Motivation in adventure sport:
Due to the specific nature of the research question, current research into motivation in a very specific specialist context of Whitewater kayaking is limited (Evans, 2012). Evans doctoral dissertation provides a grounding on motivation in Whitewater kayaking and has provided a basis for consideration of possible themes and areas of developing knowledge into the solo ww Kayaker. As such this literature review will take a holistic view of ww kayaking involving analysis and research from the closely linked fields of adventure sports and adventure tourism
It could be argued that there are an unexhausted number of reasons that people choose to spent time in an outdoor environment as part of their leisure time. Various researchers have tried to outline these motives. Driver (1976) and Knopf (1987) both state that one of the key motives are relaxation (or stress reduction) as well as being in the company of friends or family (social). This is supported by Staats and Hartig (2004) that states that the (social) company enables restoration through its effect on safety, whilst solitude enhances restoration when safety wasn’t considered a concern. This contrasts with the anecdotal evidence of individuals that choose to participate in solo Whitewater kayaking - notably in consideration of the concept of risk and safety. Or more appropriately perceived safety. The feeling of being unsafe may arise from navigating dangerous and difficult terrain. (Bixler & Floyd, 1997) This presence of others can be seen as a perceived (not necessarily guaranteed or real) safeguard to risk or injury. However, the concept of risk is one that has been widely discussed in the paddle sports world and the broader field of adventure sport. With expert performers operating in extreme environments, sometimes the feeling of safety provided by peers is little more than that. A feeling
"After a half-hearted search for team members I had argued that I might as well attempt the Braldu on my own. (Remote class 5 river in Pakistan) If I got into trouble there was very little that anyone could do to help me." Dave Manby (1999, p.43)
It is, therefore, assumed that individuals that choose to undertake this sport are aware of the skills needed and the associated risks. As such the need for peers as a safeguard may no longer impact on the individual’s ability to have a restorative experience outdoors. Russel (2005) talks about the role that risk play in sport, he believes that sports such as Whitewater kayaking present an opportunity for individuals to push beyond preconceived barriers of physical and psychological capacities that normal human activity does not afford. This results in self-affirmation and personal development of the performer.
The motivation of pushing limits as discussed by Russel is further explored in adventure sports by Ewart (1985) although this research specializes in mountaineering tangible comparisons can still be drawn to ww kayaking. Ewart states that as experience level increases, so does the likelihood to be motivated by intrinsic factors such as challenging one’s self as well as spirituality.
Kayaking and Spirituality:
In Hindu philosophy spirituality is referred to as ksaitrajña. It describes the process towards achieving Moksha: the discovery of higher truths, awareness of one's self and a state of consciousness that is liberated and content. (Bhavasar & Kiem, 1989) This is not too dissimilar to the modern understanding of the term. However, within research possibly due to the – at times very personal and subjective interpretation of spirituality - it is often the case that the participants self-define the concept. (Heintzman, 2003). The concept of spiritually in adventure is nothing new, for millennia scriptures have discussed the idea of hierophany. This refers to a manifestation of the sacred to an individual.
SONG OF DEBORAH
LORD, when you went out from Seir,
when you marched from the region of Edom,
the earth trembled,
and the heavens poured,
the clouds indeed poured water.
The mountains quaked before the LORD, the One of Sinai,
before the LORD, the God of Israel.
Judges 5: 4-5
The root of these prose outlines the great power of nature and how closely they are
interlinked with the Devine. This is closely related to the concept of numinosity that is
arguably experienced by most seasoned adventure sports participants. “Although many
performers may not consider themselves religious, thousands have reported spiritual
experiences through sport and adventure” (Murphy and white, 2011, p.4).
However, it is important to state that religion and spirituality are separate entities and must
not be confused. Other Psychologists have researched aspects of the adventure experience
that also display the characteristics of spiritual development such as Maslow, (1962) as peak
experience. Misadventure (Mortlock, 1992), self-transcendence (Williams & Harvey, 2001),
and flow (Mitchell, 1983). Maslow (1962, p.1) goes on to report individuals experiencing a
state of "pure, positive happiness when all doubts, all fears, all weaknesses where left behind. All separateness and distance from the world disappeared as they felt one with the
world." This aligns well with the researchers own experience. (See appendix 2.) The
experience of these states can be loosely grouped together as an experience of an altered
state of consciousness (ASC) which can be defined as an "introspective awareness of a
different mode of experiencing the world." (Hill & Hood, 1999, p.198). As adventure sports
growth in popularity and the literature of adventure sports becomes more prominent. There
is an emergence of potential research, discussion and links between spirituality and
adventure. Horizons magazine a quarterly magazine for outdoor professionals by the
Institute of Outdoor Learning (IOL) has featured multiple articles on the convergence of
adventure and spirituality. (Ryder, 2011; Herridge, 2015) “Kayaking literature and
conversations among paddlers reveal a nexus of interconnected themes, including intimate
connection with immensity or perceiving something greater than the self, mindfulness, and
finally, risk and fear” (Sanford, 2007, p.876). It is not uncommon today for mountains, rivers,
meadows and caves to be appreciated as natural cathedrals. The terminology links to
ongoing current interpretations of continuing to establish links between religion, spirituality
and adventure. The concept of spirituality (still linked to religious connotation in academic
literature) forms an innate part of the adventure experience.
There are several reported catalysts for these religious and/or spiritual experiences, Stringer
and Mcavoy (1992) suggests that shared experience, wilderness environment (removal of
constraints associated with urban living) and solitude are responsible for the feeling of
spirituality. However, Frederickson and Anderson (1999) propose that the benefit from
wilderness experience is not drawn from the removal of an urban environment (as suggested
by Stringer and Mcavoy) but instead because of a biophysical connection with the
wilderness. In this research it is suggested that the biophysical connection and the solitude
have credence in solo Whitewater kayaking. Doug Ammons on speaking on the first solo
descent of the Stikine described his experience:
You have to match everything you do with the mood of the water, threading yourself
into its strength and beauty. If you do it right, you'll become part of the flow of Nature herself.
You can't conquer or tame that beast, you just try to blend in and live with it for a little while
because the river always reminds you that Nature's very big and you're very little. (Ammons,
1999, p.252)
Ammons personal experience described above is captured perfectly by Sanford (2007) as a
"lived religion, ww kayaking is a ritual practice of an embodied encounter with the sacred,
and the sacred encounter is mediated through the body's performance in the water." One of
the key limitations of research into flow state and spiritual experience in adventure sport, is that all these experiences are deeply personal and subjective. Morgan (1994) acknowledges
this challenge by stating that a true spiritual relationship with nature is a risk, as there was
little empirical evidence to support it. Despite verification of the experience being impossible
it is critical for the researcher to respect the experience of the individual.
Methodology:
Prior to undertaking research, a grounded understanding of methodology and philosophy is
critical in choosing an appropriate analytical approach and methods in research (Riska,
1972). Methodological approaches to research are defined by the ontological and
epistemological stand points of the researcher as well as considering important ethical
considerations (Cohen, Manion, & Morrison, 2007; Kubler & LaBoskey 2004). The
researcher has completed a risk assessment as well as an ethics check list to ensure the
integrity of the data and to protect the participants (See appendix 4). As well as this all
participants will complete an informed consent form prior to undertaking the research (See
appendix 8)
Guba and Lincoln (1994) states that a constructivist ontological stand point is underpinned
by the belief that knowledge is conditional, unstable and changing. It also follows an
epistemological assumption that knowledge is constructed as a result of the learner's action
and interaction in the world (Packer & Giocoechea, 2000; Piaget, 2013). This aligns well with
a kayakers world view (Ammons, 1999; Walbridge & Sundmacher, 1995) just like a
constructivist ontology, a rivers state is also conditional, unstable and changing. Both of
these authors reflect on the powerful teaching nature of a water course and the importance
that it holds within a kayaker’s life. According to constructivists there is no single valid
methodology in science, but rather a diversity of useful methods (Schofield Clark, n.d.).
However, as a result of this ontology, data will be processed using an Interpretative
Phenomenological Analysis (IPA) through qualitative research (Smith, Flowers, Osborn,
1997). It is not possible for IPA to take place without interpretive work from the researcher on
the participant’s data. (Smith, 2007). Unlike a quantitative methodology that is theory led,
seeking conclusive answers that confirm or reject a pre-defined hypothesis (Silverman,
2013). As such there is a need for the researcher to be close to the data and have a
grounded understanding of the participant’s experience. Thus, forming part of the
participant’s in-group. as the researcher has nine years' experience of whitewater kayaking
and its culture as well as experience of solo whitewater kayaking. One thing is to be mindful
of the existence of researcher bias to data analysis when operating as part of an in-group
dynamic (Mullen, Brown & Smith, 1992).
Sample:
IPA studies are usually conducted with small numbers of participants because the aim is to
present an intimate portrayal of individual experience (Smith, 2007). Critically IPA is
representative of a perspective, not a population. Care must be chosen when choosing data
points, the researcher must have a solid understanding of the culture before sampling the
population to ensure informants are knowledgeable and reliable on the research question
(Snedecor, 1939). Allen (1971) suggests that a criterion be drawn up of desirable and
undesirable characteristics of the sample prior to data collection. (Appendix 3.) For the
purpose of this research two participants have been selected using a purposive sample.
IPA requires a commitment to an ideographic sample however the researcher should not
feel bounded by the sample size. Extensions of theoretical generalisability from a
researcher’s experiential and professional knowledge may be beneficial (Smith, Flowers &
Osborn, 2008). It is also possible to sample media representations if they aid the
participant’s narrative.
Results and Discussion:
The primary aim of this study was to identify the perceived benefits of solo ww kayaking.
From the research emerged a 3-factor motivational structure (See figure 1) that consisted of
personal growth, intrinsic motivation and extrinsic motivation. This model has been
developed from the research as well as taking into consideration previously identified
motivational factors in adventure sport (See appendix 4). Thus, an individual may choose to
partake in solo whitewater kayaking as they are drawn to the experience of solitude and
spirituality or as a result of opportunity and a desire for novel experience. Despite Slanger
and Rudestam’s (1997) suggestion that people that undertake extreme sports are
pathologic, the experience of the researcher and of the research presented a much more
diverse range of motivational factors.
Personal Growth can be defined as the actualization of an individual’s potentialities. (Myers, 2015) leading to a transformation of knowledge and world view through experience. Within this field the researcher has identified 4 higher order fields that contribute to the personal growth of solo ww kayakers. These are spirituality, identity, reflection and risk management.
Spirituality and reflection Where the two most dominant emergent themes from the research and although not directly linked often went hand in hand during the solo experience. For Horst this was a large factor in his desire to undertake a solo expedition on the Tsarap Chu. In the interview one concept that was discussed at length was the concept of being alone. As an Austrian Horst explained to me that alone in German translates as allien,
“Which in the Austrian language means one with the universe. You know, you get connected with your roots, you are connecting your mind with your whole body, you know especially we in the west are using in our mind, in our thinking in our planning, we forget that it is not just that your brain is paddling, your whole body is paddling.” (See appendix 6)
Here Horst begins to address the existence of a biophysical relationship with the river as well as the concept of performing within a state of flow, often referred to as being in the zone (Young & Pain, 1999) Horst goes on to state that whilst paddling solo that “You’re much more present. There is only one thing that matters that moment in your life.” Here it is evident that the experience is all encompassing, in that moment to Horst, nothing exists beyond the river. This experience creates a vehicle for reflection, an idea that is supported by Daz as he states “It shouldn’t matter that you’re paddling. What should matter is thinking or meditating or praying” (see appendix 5). By removing unnecessary white noise it allows the individual to focus on what they consider important to themselves. Daz presents some interesting points here by first suggesting it is not possible to achieve this state when paddling with peers “You can’t process life on a normal trip. Because you’re too busy talking about bollocks to your mates.” The concept of solo acting as an enabler for a more in-depth reflective experience is well researched within wilderness therapy and the Outward Bound experience, with both fields heavily supporting this theory. (Kalisch, Bobilya & Daniel, 2011; Knapp & Smith, 2005) The relationship between spirituality and reflection is also recognized and explored by other solo ww kayakers. On explaining the concept of solo Darren Clarkson king (2016) states that:
Have you ever been to that place between heaven and hell? In another earth, a place where all the acts of beauty are stained by the tears of yesterday. Where you can look at a mirror to yourself. Open your eyes to your faults in the presence of your gods as you understand them. It’s a place where the false prophets fall from the broken wings of the risen Phoenix. Where you are the cultivated end point of your actions. Where your personal truth can no longer be hidden. Where you are cast alone to find a way to salvation. (Clarkson-King, 2016)
One strong commonality within both Daz and Horst's transcripts of the experience is a strong physical and emotional connection to the river. Daz talks about a give and take relationship with the river grounded on an innate understanding of the being. “So you’ve got to basically trust and believe that the stuff in there hasn’t changed really.” An absurdity considering the hugely dynamic nature of a Himalayan river such as the Tsarap Chu. By humanizing the river, this helps strengthen the bond that the performers have with the river
The concept of Identity as an aspect of personal growth has been challenged by the research. When discussing identity, Daz focused on his identity as part of the wider paddle sports community and as such this would be regarded as an extrinsic factor, however Horst considers his identity as a much more fluid concept with the focus on his world view and as such this would contribute to his personal growth.
Daz states that “There are stories of people that have soloed and made it into the myth and legend of our sport. But you wouldn’t even know them if you met them in a bar, I think that’s a big part of it.” For Daz it is obvious that social identity holds value for him within the sport, however what is interesting is that he talks about the antithesis of identity. Being known but not being recognized. Wheaton (2004) tackles this dissonance by stating that within extreme sports participants often sought out an alternative exclusive identity, however Wheaten further goes on to state that in a modern time Identity becomes more fluid and changeable outlining the differences between social and individual identity such as that experienced by Horst. On completing the expedition Horst reflected that “you come to this place, you get out of your kayak, and you know that that became a part of your life, part of your story but it was nothing special.” At this point Horst really struggles to accept his Identity as part of the community, something that Daz does willingly. Unlike Daz who is a professional river guide, Horst has a full-time profession as a school teacher and as such struggles to harmonize these contrasting elements of his lifestyle. Horst explains this further by stating that “This shepherd is living there and we are living the adventure life. We are living our life, and next to our life we have the adventure life. But what I always try to say, I don’t want to live my life by my job and then there is my life. There should be only one life for me.” By undertaking solo expeditions Horst is attempting to solidify his identity and challenge his personal ideas of his growth.
In the same way that risky play (Brussoni et al, 2012) impacts positively on a child’s development, Challenging expeditions and the undertaking of voluntary risk has a large impact on an adult’s development (Lupton & Tulloch, 2002). The findings of this study support the ideas brought forward by Lupton and Tulloch that if voluntary risk taking is undertaken successfully then this can lead to a greater sense of control as well as challenging and re-affirming the boundaries of an individual’s zone of performance with the benefits extending out into all areas of life. Lupton and Tulloch believe this to be an essential component in personal growth. Both Daz and Horst reflect this epistemological stand point in their interviews. Horst begins by stating that “if you are alone. It’s only you that makes mistakes or not. If you are on a river where you are not allowed to make mistakes, then you are not able to make a mistake.” In white water kayaking, everyone has their own method of assessing risk or their own decision-making process for running a rapid. For most this will involve some level of peer discussion on line choice or management (Parker, 2018). However, a potential consequence of this is the risk of introducing social facilitation as a heuristic trap (Tremper, 2008). Something that is not possible when undertaking a solo expedition. Horst's high levels of emotional intelligence have allowed him to make reasoned judgments both on and off the water. Prior to running the rapid he first recognizes how he feels emotionally.
“You will have feelings of luck and you will have feelings of I don’t know like, lonely, deep emotional feelings. Feeling like I probably should not do it. But you know the thing is, I know that all these doubts are coming and so I can handle them. It’s difficult if you are there and there are some doubts coming to you and you don’t know what’s going on”
This is reflected in how Horst talks about high risk decisions in other solo aspects that he has undertaken.
“There was something special I of all the years realized of doing things alone, Mountaineering, skiing, whatever if it’s really getting stressful, especially if I am alone. I’m very quiet, there is no stress, there is no I’m not upset or something like that. There is no “Oh shit, I’m going to die”
Horst's emotional awareness is something that is common in a lot of solo kayakers, Darren Clarkson-King (2012) also touches on the important of clearing your mind prior to running a rapid. “No point in stress or panic now. It is a situation I brought myself in and one that I myself can solve. A choice, that is no choice at all, I have to paddle down river.” By trying to remove the emotional barriers to the decision-making process the performers are then able to make a much more reasoned decision. Daz confirms this by stating “you are by yourself its only ever yes or no. its cut and dry it’s much easier really.”
Intrinsic Motivation:
The field of intrinsic motivation has been broken down into 3 key themes, these are; Pleasure, experience and isolation and solitude. In the wider field of adventure sports, these areas have received a significant amount of research into their contributing effect on participation in adventure sport and also wilderness therapy.
The fields of pleasure and experience are very closely linked within adventure sport. Zuckerman developed the original concept of sensation seeking behavior. Described as “the need for varied, novel and complex sensations and experiences, and the willingness to take physical and social risks for the sake of such experiences” (Zuckerman, 1979, p.10). The concept of sensation seeking has engaged a wealth of research since its conception 40 years ago. An abundance of this research has challenged motivational factors within adventure sports often leading to the suggestion that individuals who undertake extreme sports are motivated by the need to experience novel, high-risk activities. Murray (2003) suggests that individuals that partake in extreme sports are more likely to score higher on sensation seeking traits and are also more likely to engage in other high-risk activities such as smoking.
Although the individuals interviewed for this study had not been measured against a Sensation seeking scale (Zuckerman et al, 1964) there is evidence of traits that support sensation seeking behavior within the interviews. “I didn’t know that it was the third box. But I was really looking forward to it.” Here Horst's attraction to Novel experience is obvious. The box canyons on the Tsarap Chu are challenging sections of white water with no option to scout and would have severe consequences should the paddler get into trouble. Daz also considers the most memorable part of the expedition to be the completion of the most challenging whitewater. “Then it’s just hard, just really hard until it finishes. So you have got a crescendo build up to the hard rapids then you have got a good few hours of hard. Then and once you are finished its easy. It’s memorable because you know you have done the hard bit.” Here it is evident that Daz takes immense satisfaction and relief after completing the crux section of river.
However, the idea of sensation seeking behavior being responsible for all participation in extreme sports has come under scrutiny and has led to the belief that individuals that undertake high risk sports do so as they are “adrenalin junkies.” However, Slanger and Rudestam (1997) suggest that a higher level of self-efficacy combined with mastery orientation is the principle variable in performers that choose to partake in extreme sports, this is also evident in the conversations with Daz and Horst. Horst talked frequently on the head games that he experienced whilst on the solo trip and often the battle between positive and negative thoughts. However despite all this, Horst had a deep belief in his own ability that allowed him to focus on his performance when it mattered most. “I know you start and you end up perfect. Then there will be some doubts in-between. You will be afraid, that’s normal. But you know, you always know, in the moment that you go to bed the day before, there is coming some bad imagining oh that could happen, or I could lose my kayak over there but I think no, I don’t lose my kayak, because I make it.” This strong underpinning of self-efficacy may be a large contributing factor in Horst's decision making process to undertake an extreme solo ww kayaking expedition.
White and Hendee (2000) propose that individuals that spend time in solitude in a natural environment benefit in 3 ways, development of self, development of community and spiritual development. This research has already drawn strong connections to both the development of self and spiritual development as a result of a solo experience. Paddlers that choose to undertake solo expeditions are often drawn to the feeling of isolation. Horst takes a very philosophical view on the concept of being alone. Instead of seeing it as a time away from people, Horst is instead drawn to being “one with the universe.” He believes that being alone is not a physical position but rather it is a mindset that can be achieved through focus “so, you can have this alone stuff if you are camping on a mountain or even if you are in Delhi.” The choice to paddle a river solo makes achieving this state of aloneness easier because of the lack of worldly distractions. “But that’s the thing I want to go through. I want to feel that I’m sitting in the kayak, that I feel alone.” For many people the idea that people would seek out the feeling of being alone and vulnerable is striking, however this research has already suggested that these individuals benefit from this feeling as it better aids their ability to reflect or “Process life” as Daz suggests. Winnicott (1958, p.416) also states that “many people do become able to enjoy solitude before they are out of childhood, and they may even value solitude as a most precious possession.”
Extrinsic motivation:
Although extrinsic motivational factors may not be construed to be benefits of solo ww kayaking, they were identified as contributing factors in the participation. Both participants discussed opportunity and location as part of their interviews and believed that this had very little impact on the solo experience. On talking about Location, Horst very plainly stated that “I’m living in the Alps and I can paddle beautiful rivers at home, I don’t need to come to Ladakh” Unfortunately this is the limit of depth that Horst achieves on this topic of conversation and as such his reasoning for coming to Ladakh remains unclear in the interview, however in further follow up discussions a strong cultural connection was identified. Daz however puts forward a slightly more detailed response. First by suggesting that “a solo trip on the lower Llugwy (a popular river in North Wales) where you are lapping somebody that is scouting is not as risky.” Daz then goes on to state that “It’s not about risk, it’s not about danger. It’s about isolation.” This statement here suggests that the reason that the participants chose Ladakh as the location for their expedition was not because of its location geographically but instead for the isolation it provides. Something that is very hard to seek out on the rivers of the UK and Europe. Daz provides a further insight into this discussion by adding that “for me I don’t care what river it is really. I really don’t care it can be multi-day in the Himalayas, it can be class 2 day trip.” It could then be suggested that an individual’s motivation to paddle will have a large determining effect on the location. For example an individual seeking solitude may choose an easy back-country wilderness river in Canada, where as an individual seeking to improve their performance may choose their local roadside playspot.
Data Analysis It was intended that the data would be processed using a colour coding scheme of thematic analysis in the proposal (See appendix 4) to identify high order and low order themes within the data. However, in practice the researcher believed that when used independently it was ineffective in delivering the desired depth of analysis that IPA afforded. As stated above in the sample, IPA studies are usually conducted with small numbers of participants because the aim is to present an intimate portrayal of individual experience (Smith, 2007). As such this suited the research aims well. Furthermore IPA emphasises the understanding of peoples lived experience and the meaning they ascribe to that rather than just an interpretation of written text (Smith, 2015). After data had been processed using IPA, it was then decided that thematic analysis would be applied to identify common themes and to also increase the manageability of the data through its ability to highlight similarities and differences across the data set (Braun & Clarke, 2006).
Conclusion, Limitations and Further research:
This study was designed to identify the perceived benefits of extreme solo ww kayaking and secondly to address and make know the idea of spirituality within solo kayaking. Through the undertaking of semi-structured interviews with two expert performers it would seem that the benefits of solo kayaking can be grouped into three categories. Personal growth, intrinsic motivation and extrinsic motivation. These areas are rich and diverse and create a complex interlinked justification for participation in solo kayaking. This is reflective of the deeply personal nature of the sport and as such to clearly define concise perceived benefits of the sport would greatly exceed the remit of an undergraduate dissertation. Sanford’s (2007) description of kayaking as a lived religion perfectly encompasses the challenges presented in understanding the sport. Specifically relation to the concepts of identity, spirituality and reflection.
Although the research was carefully planned and its aims where achieved, some limitations of the research became evident through the dissertation process. The key limitations of the study came from the interview, data analysis and the researcher’s novice research status.
Both interviews where recorded using a Dictaphone and then it was intended that verbatim facsimile transcripts where compiled. Although these transcripts convey all spoken word, it fails to take into account any modes of non-verbal communication, such as pauses, facial expression, emotion and body language. All of these factors would have helped add life to the data. Holstein and Gubrium (2003, p.270) discuss at length the challenges in attempting to produce a verbatim transcript and outline the following common issues: “problems with sentence structure, use of quotation marks, omissions and mistaking words and phrases.” This is especially evident in Horst's transcript (See appendix 6). Horst is a native German speaker and the interview was conducted in his second language. At times during the transcript it was a challenge to ensure the standard of written English without ruining the integrity of Horst's spoken word. Holstein and Gubrium (2003) go on to discuss the importance of including intonations, partial words, expressions and stretched words in a transcript, stating that there is a great significance in how things are said rather than just what is said. Something that was not taken into account when the original interview transcripts where compiled.
This was the researcher’s first experience of undertaking a qualitative research project. As such the researcher had no prior experience of analyzing data through IPA and thematic analysis. Despite the researcher’s familiarity with the research question, it is believed that a significantly greater level of depth may have been achieved from a more experienced researcher. To maximize the depth achieved Loera (2006) suggests that is it imperative to take advantage of any available support and expert advice. As such a supervisor and supporting text on IPA was used to mitigate this limitation.
This research has brought about many questions for the researcher and hopefully the reader. Further research into solo whitewater kayaking is needed and will greatly benefit the understanding and acceptance of the sports niche. Research into spirituality in adventure sport is continuing to grow, this was an area rich in theory but thin in data as a result of data and time management for an undergraduate dissertation, specific attention should be paid to developing on the work of Sanford (2007) and applying her theoretical framework to the solo paddler. This dissertation also chose to focus on the perceived benefit of extreme solo kayaking and so limited its sample to expert performers. However the researcher is aware that solo kayaking takes place in a range of environments with a range of ability of performers. Further research may benefit from outlining the benefits of solo kayaking to intermediate performers and drawing a comparison to expert kayakers as such this may promote a greater understanding of the sport and its use in a performer’s development.
References:
send me a message and I will send over the complete document.
Full interview transcripts can be found as separate blog entries. Here and Here
Comments
Post a Comment