Interpretive phenomenology 50

The methodological framework of phenomenology was used to guide this research process. Phenomenology is a philosophy concerned with developing an understanding of reality through an exploration of the experiences and interpretations of others (Bernard, 2006; Green & Thorogood, 2009). Phenomenology focuses on not only what is experienced of particular phenomena, but how that phenomena is experienced and understood (King & Horrocks, 2010). When applied in research, phenomenology allows for the study of subjective, multidimensional, and complex social phenomena (McWilliam, 2010).

In the early twentieth century, philosopher and mathematician Edmund Husserl (1859- 1938) developed a theoretical approach referred to as transcendental or descriptive

phenomenology. This approach challenged dominant positivist understandings of reality based on mind/body dualism, and provided an alternative approach to knowledge generation based on the study of conscious experience (Bernard, 2006). As King and Horrocks (2010) noted,

“Husserl was concerned that scientists of the time were too ready to impose their own theories on the topic they studied in a premature attempt to construct explanations” (p. 175). In order to

truly understand social reality, Husserl believed scientists must investigate lived experience and consciously work to set aside or ‘bracket off’ any preconceptions or assumptions about the phenomena that could interfere with understanding its true essence (King & Horrocks, 2010). Bracketing off allowed the investigator to view phenomena in a pure state free from

preconceptions or with new eyes to uncover new understandings of reality free from judgment once preconceptions were set aside.

Twentieth century philosophers critiqued Husserl’s belief that it is possible to completely bracket off all relevant personal and cultural perceptions to allow phenomena to be viewed objectively (King & Horrocks, 2010). Husserl’s approach was modified by scholars Martin Heidegger (1889-1976), Jean-Paul Sartre (1905-80), and Maurice Merleau-Ponty (1908-61) who became known as existential phenomenologists (King & Horrocks, 2010). They believed that because “existence is intimately bound up with the world we find ourselves in: we can never entirely step outside it to see things objectively as they are” (King & Horrocks, 2010, p. 176). As McWilliam (2010) noted, “unlike transcendental phenomenologists, existential

phenomenologists do not consider that we can suspend our preconceptions. Rather, they believe that even the researcher’s presence shapes the lived experience that is being investigated” (p. 231). Existential phenomenologists recommended a shift in focus from working to uncover the true essence of a phenomenon, to describing and interpreting the lifeworld (world of lived experience) of those who experience the phenomenon (King & Horrocks).

Because phenomenology is founded on the principle that reality is generated through experience, interpretation, and understanding, it strives to explore the interpretation of reality, and details of lived experience, rather than ‘reality’ itself (McWilliam, 2010). When studying phenomena,

A situation is sought in which individuals have first-hand experiences that they can describe as they actually took place in their life. The aim is to capture as closely as possible the way in which the phenomenon is experienced within the context in which the experience takes place. (Giorgi & Giorgi, 2008, p. 28)

Through its application, interpretive phenomenology can be used to uncover the key

characteristics and lived realities of a phenomenon, however, it is understood that these will always exist within a context of human interpretation and understanding.

This research follows the interpretive/existential phenomenological approach. Three central concepts of phenomenology are discussed below: intentionality, epoche, and lifeworld.

3.1.1 Intentionality

The term intentionality refers to ones conscious and relational experience with their reality (King & Horrocks, 2010). A central concept in phenomenology, intentionality proposes that the nature of human consciousness is social, and that all humans have an intentional and conscious relationship to their surroundings (King & Horrocks, 2010).

In seventeenth century Europe, scientists believed that understanding consciousness required an understanding of activity within the brain (the work of neurologists and

psychiatrists), rather than an exploration of how people engage and interact with their external world (King & Horrocks, 2010). Gallagher (2012) noted Husserl’s critique of this approach, arguing that a thorough understanding of consciousness cannot be gained strictly through an examination of the inner workings of the mind – consciousness must be understood through an exploration of how humans interact and relate with others and objects in their world (Gallagher, 2012). Husserl believed that in order to truly understand the nature of human consciousness; human experiences, interactions, and interpretations of reality must be carefully investigated. As King and Horrocks (2010) note, “consciousness is never some pure, abstract, disembodied state –

it always and inevitably connects us to the world we inhabit” (p. 176). Because human

consciousness is relational – conscious experience is shaped in relation to things experienced in the physical world rather than just within the mind (Gallagher, 2012; Luft & Overgaard, 2012).

The inextricable connection between human thought, environment, and conscious experience is central to phenomenology and is applied in this research when exploring maternal infant feeding healthcare experiences. It is understood that maternal experiences with infant feeding in hospital are shaped and exist in relation to other things, such as interactions with the physical environment of the hospital, policies and procedures, healthcare providers, the infant, family, and broader cultural ideas, meanings, and expectations of infant feeding and mothering.

3.1.2 Epoche

The term epoche is used in phenomenology to describe a process of consciously recognizing and setting aside (or bracketing off) ideas and assumptions about the phenomenon under study in an attempt to understand it free from judgment (King & Horrocks, 2010). This process involves acknowledging and setting aside, “not only the commonsense understandings prevalent in our society –which phenomenologists sometimes refer to as the natural attitude – but also the theories produced from previous academic work in the area” (King & Horrocks, p. 177). It also involves the bracketing off of the researchers own personal beliefs and assumptions about a phenomenon. Giorgi and Giorgi (2008) noted that, “to bracket does not mean to be unconscious of these other sources but rather not to engage them so that there can be no influence from them on the instance being considered” (p. 33). The purpose is to identify and become aware of current understandings of phenomena so their influence on that phenomena can be minimized.

Although existential phenomenologists agree that one can never entirely step outside of the world they experience, they recognize the value of bracketing off assumptions in an attempt to observe phenomena from a new perspective (King & Horrocks, 2010). As the researcher, I attempted to acknowledge and engage with my own assumptions, preconceptions, and attitudes towards infant feeding, hospital practices, and the BFI through personal reflexivity. While I could not fully step outside of my own experience to view the phenomenon unobtrusively, I attempted to make my preconceptions of the research phenomena explicit to minimize their impact on study findings.

3.1.3 Lifeworld

The term lifeworld was coined by Husserl to describe the world of experience as lived by people (Giorgi & Giorgi, 2008; King & Horrocks, 2010). King and Horrocks (2010) noted Husserl’s belief that as humans we “experience our lifeworld as embodied beings – not with our bodies, as if they were tools used by but separate from our minds (the Cartesian dualist view), but through our bodies … as ‘body-subjects’” (p. 179). The concept of lifeworld is important to phenomenology because all humans experience their reality as embodied beings. Because phenomenology is focused on the world as it is experienced, rather than how it is imagined or theoretically understood, how humans experience and understand their reality is of great importance. As stated by Gallagher (2012), “lifeworld, in this sense, is not the world that we take as object, as something distinct from ourselves, but is rather a specification of our existence” (p. 2). In interpretive phenomenology, the main objective of research is to gain an understanding of the lived experience of a phenomenon from those who experience it (McWilliam, 2010). In this research, emphasis is placed on the lived and embodied experiences of mothers with infant feeding and hospital infant feeding care practices.

3.2 Personal reflexivity and epistemological stance