occupational engagement and meaning: the experience of ikebana practice

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Occupational Engagement and Meaning:The Experience of Ikebana PracticeAllison M. Watters MOT, BA a , Christine Pearce MOT, BA b ,Catherine L. Backman PhD, OT(C), FCAOT c & Melinda J. Suto PhD,OT ca Surrey Memorial Hospital , Surrey , British Columbia , Canadab Comox Valley Child Development Association , Courtenay ,British Columbia , Canadac Department of Occupational Science and Occupational Therapy ,The University of British Columbia , Vancouver , British Columbia ,CanadaPublished online: 03 Aug 2012.

To cite this article: Allison M. Watters MOT, BA , Christine Pearce MOT, BA , Catherine L. BackmanPhD, OT(C), FCAOT & Melinda J. Suto PhD, OT (2013) Occupational Engagement and Meaning:The Experience of Ikebana Practice, Journal of Occupational Science, 20:3, 262-277, DOI:10.1080/14427591.2012.709954

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Occupational Engagement and Meaning:

The Experience of Ikebana Practice

Allison M. Watters,Christine Pearce,Catherine L.Backman &Melinda J. Suto

Engagement and meaning are essential properties of occupation that have

been associated with well-being in the occupational science literature. A

deeper examination of subjective experiences while engaging in particular

occupations may illuminate how specific occupational characteristics con-

tribute to the relationship between occupation and well-being. Consequently,

this study investigates the concepts of personal meaning and occupational

engagement by exploring the experience of ikebana (Japanese flower

arrangement) among practitioners. As a symbolic and disciplined art form

anchored in cultural history, ikebana is a highly suitable occupation for

examining subjective experiences of occupation and characteristics like

personal meaning and engagement. Descriptive phenomenology informed

the study design and data were gathered using semi-structured interviews

with nine ikebana practitioners, including novices and teachers. Three themes

identified through inductive analysis were: 1) ikebana as an avenue to a richer

life; 2) transformation of the self through ikebana, and 3) ikebana supports

harmony in life. The themes represent qualities of ikebana practice that

facilitate ongoing engagement in this and other occupations, and support

practitioners’ sense of well-being. These findings reinforce the powerful

influence of occupation on individual experience and elucidate the reciprocal

relationships among meaning, engagement and well-being.

Keywords: Occupation, Leisure, Engagement, Meaning, Subjective experience,

Ikebana

Occupational scientists continue to

investigate the mechanisms by

which occupation contributes to

health and well-being. Occupations

may be seen as individually crafted,

distinct and uniquely felt experi-

ences (Pierce, 2001) that are purpo-

sefully chosen by individuals to

achieve and shape identity (Phelan

& Kinsella, 2009). Occupations

allow expression and reconstruction

of those identities (Asaba & Jackson,

2011), and may be restorative,

prompting a sense of rejuvenation

that extends beyond the time of

participation (Howell & Pierce,

2000). Individuals may attain spiri-

tual well-being through participa-

tion in occupations and affirming

occupations have the capacity to be

a ‘‘natural mechanism for health

with the potential to keep all parts

of the organism honed and working

well’’ (Wilcock, 2003, p. 4). In the

absence of occupation, individuals

may struggle with identity loss and

stigmatization, sacrificing the integ-

rity of their well-being (Stone,

2003). Despite strong commitment

to the foundational principles above,

there remains a need to investigate

and further define the core concepts

j Allison M. Watters, MOT,

BA, Occupational Therapist,

Surrey Memorial Hospital,

Surrey, British Columbia,

Canada

j Christine Pearce, MOT, BA,

Occupational Therapist,

Comox Valley Child

Development Association,

Courtenay, British Columbia,

Canada

j Catherine L. Backman, PhD,

OT(C), FCAOT, Professor,

Department of Occupational

Science and Occupational

Therapy, The University of

British Columbia, Vancouver,

British Columbia, Canada

j Melinda J. Suto, PhD, OT,

Assistant Professor,

Department of Occupational

Science and Occupational

Therapy, The University of

British Columbia, Vancouver,

British Columbia, Canada

j Correspondence to:

[email protected]

– 2013 The Journal of

Occupational Science

Incorporated

Journal of Occupational Science,

2013

Vol. 20, No. 3, 262�277,

http://dx.doi.org/10.1080/

14427591.2012.709954

262 JOURNAL OF OCCUPATIONAL SCIENCE, Vol . 20 , No. 3 , 2013

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http://dx.doi.org/10.1080/14427591.2012.709954

http://dx.doi.org/10.1080/14427591.2012.709954

underlying the subjective experience of specific

occupations. Investigations in this area may

illuminate and further clarify the influence of

occupation on well-being (Hammell, 2004;

Jonsson, 2008).

One approach to understanding the essence of an

occupation is by examining it directly (Dickie,

2003). The study described here focuses on a

cohort of individuals who chose ikebana as a

valued occupation. Revealing the subjective ex-

perience of study participants illustrates how

occupation carries specific meanings that, in

turn, influence perceptions of well-being and

support continued engagement in both ikebana

specifically and other occupations, reflecting

symbiosis between occupation and well-being.

Ikebana, the art of Japanese flower arranging, is a

creative and symbolic form that uses plant

materials to express awareness of nature and

human life (Moriyama & Moriyama, 1999). Based

on a rich history and philosophy, ikebana differs

from Western forms of floral arrangement in both

purpose and structural composition. Western

forms value symmetry, abundant displays of

flowers and are often created solely for the

purpose of aesthetic appeal. Ikebana appears

minimalist in contrast; it values line, simplicity,

asymmetry (Lau, 2010; Moriyama & Moriyama,

1999), and select use of flowers and other

materials such as branches, stones, and contain-

ers. See Figures 1 and 2. Further, the practice is

highly symbolic, with each plant material, line

and form carrying a meaning and significance

(Moriyama & Moriyama, 1999). The artist ob-

serves and is inspired by nature to select materials

and create a composition, similar to other art

forms like painting. Ikebana emerged in 6th

century Japan in the form of a Buddhist custom

of dedicating flowers atop temple altars. Although

individuals may learn to apply basic principles to

ikebana-inspired arrangements, the techniques,

history, and inherent discipline take dedicated

study (Lau, 2010). The popularity of contempor-

ary ikebana has grown, with more than 2,000

secular schools of ikebana presently operating

world-wide (Moriyama & Moriyama, 1999; Van-

couver Ikebana Association, 2012a). The different

schools represent unique artistic styles but share a

Figure 1: Ikebana Arrangement in a Black Vase by Hollis Ho (Photographer: Hollis Ho, Teacher, Sogetsu School.Published with permission.)

ALLISON M. WATTERS, CHRISTINE PEARCE, CATHERINE L. BACKMAN & MELINDA J . SUTO

JOURNAL OF OCCUPATIONAL SCIENCE, Vol . 20 , No. 3 , 2013 263

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common approach to learning through the gra-

dual progression of structured lessons as skills are

developed over many years of practice under the

guidance of a master teacher or sensei (Moriyama

& Moriyama, 1999; Vancouver Ikebana Associa-

tion, 2012b). A brief history and summary of the

major forms of ikebana are described by Lau

(2010).

Given the rich tradition and extensive investment

of its practitioners to learning it, ikebana was

selected as an appropriate occupation for study-

ing subjective experiences and the meaning of

occupation. Appreciating the subjectivity of oc-

cupational engagement is paramount to this

research. While ‘‘the ‘doing’ aspect of an occupa-

tion may be conducted in a remarkably similar

way from one individual to another, the subjec-

tive experience of that doing (i.e., the ‘being’)

will always be unique’’ (Hayward & Taylor, 2011,

p. 135).

The notion that meaning is central to occupation

is reflected throughout the occupational science

literature and, simply put, meaning is essential for

health and well-being (Hasselkus, 2011; Kuo,

2011; Reid, 2008; Shank & Cutchin, 2010). It

has been proposed that meaning is created and

Figure 2: Ikebana Arrangement in a White Vase by Hollis Ho (Photographer: Hollis Ho, Teacher, Sogetsu School.Published with permission.)



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attributed to occupations through three dynamic

processes: 1) participation in occupations with

meaningful characteristics, 2) social relationships

experienced by involvement in occupation, and

3) experiencing transcendence; an escape or

break from difficult situations or worries

(Griffiths, Caron, Desrosiers, & Thibeault,

2007). It has also been argued that meaning

results from individuals’ efforts to make sense of

their experiences in daily situations and emerges

through participation in occupations (Hasselkus,

2011). Meaning is constantly negotiated and re-

developed to conform to the person and place

(Shank & Cutchin, 2010). It is this dynamic and

context-dependent nature of meaning that con-

firms its role throughout an individual’s life span.

An additional perspective on the creation and

experience of meaning through occupation posits

that occupations are viewed as meaningful if they

have concrete, symbolic and self-renewal value to

the participant (Persson, Erlandsson, Eklund, &

Iwarsson, 2001). Concrete value was described as

the tangible products or characteristics of the

occupation whereas symbolic value was perceived

as the level of personal, cultural, and universal

significance for the participant. Self-renewal value

referred to rewards such as enjoyment, develop-

ment and satisfaction that were inherently part of

the occupation and provided a feeling of regen-

eration or refreshment. It has also been suggested

that individuals are empowered to create meaning

by relying on past experiences (Kuo, 2011). By

consciously selecting occupations to engage in,

those occupations become a means to create

experiences that truly matter, promoting overall

well-being. However, empirical evidence to sup-

port this relationship could be strengthened.

This study addresses the identified need for

research on occupation (Bedding & Sadlo, 2008;

Hocking, 2009; Wilcock, 2007) and adds to

existing literature on the subjective experience

of occupation (Jacob, Guptill, & Sumsion, 2009;

Reed, Hocking, & Smythe, 2010; Scheerer, Cahill,

Kirby, & Lane, 2004). Meaning and engagement

were viewed as essential properties of occupation

that could be explored through described

experiences of ikebana practice. Thus, the objec-

tives of this study were to discover the meaning

and experience of ikebana among practitioners

and to explore how the practice of ikebana may

promote occupational engagement.

Methodology

The researchers adopted an essentialist worldview

by allowing language to reflect meaning and

experience in a unidirectional manner (Braun &

Clarke, 2006). A descriptive phenomenological

approach guided the study (Lopez & Willis,

2004), acknowledging that universal truths or

‘essences’ can emerge from the compilation of

individuals’ accounts of lived experiences (Finlay,

1999; Lopez & Willis, 2004). Accordingly, de-

tailed reports of experiences and meanings were

solicited from participants through interviews.

Overall descriptions were created that depict the

intrinsic meaning of ikebana in the eyes of the

practitioners. The researchers undertook a re-

fined process of ongoing self-reflection and peer

critique in place of traditional bracketing techni-

ques (Finlay, 2009; Wojnar & Swanson, 2007).

Writing field notes and periodic memos allowed

the team to discuss potential assumptions and

biases, and monitor the extent to which these

perspectives influenced the analysis. This process

aligned with views that traditional bracketing

techniques are untenable (Carpenter & Suto,

2008; LeVasseur, 2003).

Participant recruitmentPurposeful sampling recruited practitioners with

varied experiences (student to master), via per-

sonal and printed invitations to an ikebana

association in Vancouver, Canada. Volunteer

participants were ikebana practitioners aged 19

or over who could communicate in English. The

University of British Columbia Behavioural Re-

search Ethics Board approved the study and

written informed consent was obtained before

each interview occurred.

Data collectionOver a 2-month period, one semi-structured

interview was conducted with each participant,



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scheduled at a time and location selected by

participants. Semi-structured interviews lasted

approximately 60 minutes. The first authors

(AW, CP) developed the interview guide and

conducted all of the interviews together. The

interview guide contained eight main questions

and several focused questions that elicited further

description (probes). Sample questions are listed

in Table 1. Interviews were audio-recorded and

transcribed verbatim by the first authors (AW,

CP). Further data were gathered via e-mail as part

of the analytical process and a form of member

checking.

Data analysisThematic analysis (Braun & Clarke, 2006) was

used by the first authors, who are developing

skills with qualitative methods, in consultation

with the senior authors. This process accommo-

dates ongoing, iterative data analysis to create an

essential structure of the phenomena studied and

retains participants’ unique experiences. Analysis

began during the data acquisition phase and

continued throughout all other phases of the

project as outlined in Table 2. An inductive

approach identified patterns arising directly

from the data and themes were created on a

semantic level, based on prevalent and related

concepts throughout the data set (Table 3).

Themes describe the essential meaning and

experience of ikebana practice, explore broader

meanings and offer implications for occupational

science.

TrustworthinessThe interviewers documented their observations,

questions and ideas related to interviews in field

notes and these data were discussed among the

research team. Reflective journaling in the form of

recording thoughts, feelings and interpretations

encourages researchers to evaluate the changing

nature of their roles as interviewers and inter-

preters of data (Ortlipp, 2008). Journaling and

discussion supported the interviewers to identify

personal values and experiences that could influ-

ence the research process such as their belief in

the meaning and power of occupation to posi-

tively affect well-being. None of the research team

members were of Japanese (or Eastern) origin.

The interviewers differed in their previous ex-

posure to ikebana practice: One was frequently

exposed to ikebana arrangements through a social

connection to a family of practitioners, while the

other was newly-exposed to ikebana during this

Table 1: Interview Guide

Examples of Broad Questions Examples of Focused Questions

Can you tell me about creating an

arrangement?

What is the process from beginning to end with the materials, your

body (physical experience), feelings, mind (thoughts)?

How does ikebana relate to other aspects/

activities in your life?

How does ikebana fit into your life as a whole?

Why do you continue with ikebana? How would your life be different/stay the same if you no longer

practiced ikebana?

Is there a goal/purpose/reason to the practice

of ikebana (in general)?

What does ikebana practice mean to you?

How have your experiences changed over

time?

Are your experiences of practicing ikebana different now compared to

when you first began to practice?

Demographic questions How long have you been practicing ikebana?

General and Member Checking Questions (mailed to participants)

What does the practice of ikebana contribute to your life?

What are the main aspects of ikebana that motivate you to continue with the practice?

Are there concepts (within these themes) that do not fit with your experience?

Are there any important aspects of your experience that we are missing?



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study. Neither interviewer was familiar with the

creative process or the perceived meaning of

engagement in ikebana from a participant point

of view. Accordingly, they embraced a learner role

in relation to participants, who embraced a

mentor role while sharing their ikebana knowl-

edge. To strengthen the credibility of the findings,

member checking involved e-mailing general and

individualized follow-up questions to the partici-

pants and inviting comments on provisional

themes (see Table 1). These data helped refine

the themes.

Results

Participants were nine female ikebana practi-

tioners (three teachers and six students) asso-

ciated with three local ikebana schools.

Participants were diverse in their cultural heritage

Table 2: Data Analysis Procedures: Thematic Analysis (adapted from Braun & Clarke, 2006)

Step Procedure

Pre-Thematic Analysis Phase

Data Acquisition Independent review and discussion of each interview by two primary researchers

Thematic Analysis Begins: Familiarization with Data

Transcription and Review Transcription and review against audio for accuracy

Discussion and documentation of key points in transcripts

Generating Initial Codes

Generating Preliminary Codes Compilation of preliminary list of codes based on ‘key points’ and further

discussion

Coding Transcripts Independent coding of all transcripts

Discussion with full research team and refinements to codes

Searching for Themes

Collating Codes into Potential

Themes

Similar codes clustered and reviewed in light of study aims

Code clusters used to develop categories and sub-categories

Potential broader themes developed based on categories

Relevant quotations extracted from each category

Concept maps employed to further develop themes

Gathering Data for Themes Review of entire data set to ensure capture of all data points

Transcripts reviewed for general meanings

Field notes and previous reflective discussions reviewed

Reviewing Themes

Checking Fit between Data and

Themes

Review of data points and excerpts within potential themes to ensure fit and

promotion of a unified concept

Themes reviewed against transcripts to ensure meaning and experience expressed

by participants is captured

Themes reviewed against data set for overall fit

Refining, Defining and Naming Themes

Definition and Refinement of

Themes

Development of definitions to distinguish themes

Search for literature related to themes

Follow-up responses coded and integrated into themes

Refinement of themes based on research team discussions

Naming Themes Theme names developed to reflect content

Provisional themes returned to participants for feedback

Producing the Report

Selecting Quotes Selection of vivid examples

Final Analysis Situation of findings within occupational science literature

Further refinement of themes and quote examples as study report is formed



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and their ikebana practice, ranging from few to

over 40 years, with an average of 14 years. To

preserve anonymity, participants are referred to

by pseudonyms.

Analysis resulted in a general description of

fundamental aspects of ikebana that situate

participants’ practice and provide a background

for understanding specific experiences and mean-

ings. Briefly, they positioned ikebana as a creative

activity that is leisure for students and a compo-

nent of work for teachers. They described an

awareness of the history, culture, and traditions of

ikebana as well as characteristics of specific

ikebana schools and practice groups. Techniques

were learned gradually through progressive les-

sons and ongoing practice. Ikebana was perceived

generally as an enjoyable and beneficial activity

that is imbued with meaning. Three themes were

developed to describe the salient features of

occupational experience and meaning in the

context of ikebana practice.

Ikebana as an avenue to a richer life‘‘There are many ways to get a richer life with

ikebana’’ (Amy). Ikebana created opportunities to

enrich participants’ lives. Opportunities that

characterized this theme were engagement in

other activities, bringing beauty into the home,

work, self-expression, connections to nature,

social connections, and historical/cultural con-

nections. In contemplating her possible engage-

ment in future ikebana-related events, Gillian

observed ‘‘There are so many avenues by which

Table 3: Data Analysis: Code Examples, Categories and Themes

Code Examples Categories Theme

Events/shows

Travel

Other activities Ikebana as an avenue

to a richer life

Artistic expression

Creativity

Opportunities for self expression

Gardener connection

Co-participants’ connection

Connections to others

Connection to outside surroundings

Connection to plants

Connections to nature

Development of ‘‘the eye’’

Beauty in the home

Enhancement of the aesthetic self Transformation of the self

through ikebana

Journey of learning

Learning

Engagement with the learning process

Self-exploration

Challenge

Connection to self

Way of thinking

Personal growth

Past transcendence

Present transcendence from bad mood/worry

Transcending a difficult experience

Flow

Losing time

Flow experience Ikebana supports

harmony in life

Way of life

Balance

Other activities

Compatibility with life

Physical health

Well-being

Relaxation

Health promotion

Spirituality

Philosophy of ikebana

Philosophical/spiritual perspective



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one could proceed’’ while Frances exclaimed ‘‘It’s

really opened my eyes to what’s available out there!’’

From home decorating to gardening, photogra-

phy and other activities, ikebana was perceived to

‘‘open up the idea to other things’’ (Gillian). Ikebana

shows, meetings and conferences occur through-

out the year and practitioners attend local and

international events, providing opportunities to

travel and meet new people. Many participants

valued and enjoyed these activities, but for others

this type of participation was less meaningful.

Carrie observed ‘‘some are very enthusiastic about-

. . . going to the show . . . [but] I’m just happy with

what I can make in my home.’’ Participants also

described the pleasure of having arrangements at

home, characterizing this as an opportunity to

bring beauty into their lives.

Regarding opportunities for work, the more

experienced practitioners described requests to

design arrangements for special events such as

weddings or funerals. Such requests could provide

an opportunity to earn money and contribute

something meaningful to important occasions in

others’ lives. Ikebana was also strongly endorsed

by all participants as creating opportunities for

self-expression. Heather explained that, when one

begins to study ikebana, ‘‘all your creativity that

you didn’t know was in there begins to come out and

it comes out through the materials . . . [the materials]

help you to . . . express yourself.’’ At the time she

began to practice, Amy found that ikebana was ‘‘a

wonderful artistic outlet . . . knew that I was artistic

� but never had the opportunity to do much.’’

The concepts of developing connections with

people, nature and culture through ikebana

were strong and appeared in different forms

throughout the transcripts. Heather suggested

that ‘‘ikebana takes you that one � two, three steps

more . . . it almost takes you inside nature.’’ Expand-

ing on the link to nature Ingrid said, ‘‘I fell in love

with cherry trees in a way I hadn’t before [involve-

ment with ikebana].’’

Participants acknowledged and appreciated op-

portunities to learn, share and develop friend-

ships with others who had similar interests.

Gillian observed that ‘‘there is this natural connec-

tion because . . .we all enjoy the same thing,’’ while

Beth offered ‘‘you get to really appreciate what other

people bring to the table.’’ Heather expressed peer

appreciation when she exclaimed ‘‘these members

of our club . . . aren’t they incredible? . . . I just love

them! I get so much from them!’’

Participants viewed sharing ikebana as a way,

through actions rather than words, to facilitate

connections to others. For example, Frances

described some instances of sharing arrangements

at work and church, noting ‘‘people appreciate

it . . . so it’s opened up some communication.’’ Shar-

ing ikebana was reported to ‘‘bring joy to other

people’’ (Beth) and decrease quarrels (Evelyn),

thus nurturing family relationships. Gillian de-

scribed offering ikebana arrangements at graves

as a form of remembering deceased loved ones.

Several participants shared that having mothers,

grandmothers and/or daughters who practiced

ikebana facilitated inter-generational connections

and that the continuity of ikebana practice over

generations was a significant element of practice.

Some practitioners identified the importance of

connections to the historical tradition of ikebana:

‘‘When I practice, there’s a connection with people

centuries ago who studied’’ (Gillian). The cultural

aspects of ikebana as a Japanese art form were

appreciated by participants from diverse cultural

backgrounds. For participants who identified

with their Japanese heritage, ikebana was per-

ceived as a way to maintain connection: ‘‘It is a

cool way to keep in touch with your culture’’

(Heather). For others, ikebana was a way of

learning about an unfamiliar and interesting

culture. As Denise stated, ikebana helped ‘‘create

more of an interest in Japanese culture in general,

and Japanese arts in particular.’’

Transformation of the self through ikebana‘‘I expect to grow with it’’ (Amy). This second

theme presents ikebana practice as a tool to

transform the self. Four elements contribute to

this theme and describe the changes experienced

by participants: personal growth, transcendence



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of difficult experiences, enhancement of aesthetic

sense, and engagement with the learning process.

Ikebana was perceived to promote and support

personal growth. Amy explained: ‘‘I feel I can

control myself better in difficult situations . . .we

need to have patience to do ikebana and it has given

me that for sure.’’ Gillian explained how ikebana

played a role in her process of self-discovery. She

took up the practice of ikebana at a time in her

life when she was ‘‘starting to discover who I really

was.’’ She reported thinking ‘‘how do I [her

emphasis] want to arrange these flowers?’’ and

exclaimed ‘‘it’s wonderful to figure out what I want

to do!’’ Other participants observed that ikebana

supports self-development through creativity. De-

nise described her experience: ‘‘I believe I am

learning to be more creative and my sense of

imagination has expanded not only in the art of

ikebana, but in fashion, home decorating, and even

food preparation.’’

Participants also reported how ikebana practice

became a tool to transcend stress and difficult life

experiences. Amy explained ‘‘it’s very comforting

when you feel a little bit down . . . your problems

disappear � temporarily. You kind of relax.’’ An-

other participant said there was something about

the contemplation of flowers that could ‘‘ease the

pain’’ when she was unhappy. A couple of

practitioners shared examples of how their prac-

tice had helped them through very difficult times.

Heather recalled her practice around the time of

her mother’s illness and death, and said:

That’s when I really stretched myself and I

just went really deep inside to come up with

stuff I didn’t even know . . . that helped me go

through it . . . it helped my mother to feel

better because I would do ikebana for her.

Gillian described ikebana as ‘‘a refuge’’ from

disturbing memories of past events in her life,

observing that:

It was only through the ikebana practice

where I felt as if, there was joy . . . I think

that for me, the remembrance . . .was actu-

ally somewhat relieved because I was creat-

ing beauty out of something and I figure that

with ikebana you can’t fail.

The enhancement of aesthetic sense speaks to

participants’ development of an artistic apprecia-

tion for line and form in nature and in other areas

of life. Denise commented that ikebana ‘‘changes

the way you see things . . . clothing, housing, dec-

orating, colours, design in general.’’ The process by

which this comes about was described by Beth:

You’re taught some of the rules of how a

branch grows [then] you start to notice

those things around you a lot more . . . and

instead of thinking ‘oh, it’s a tree’ � you’ll

recognize it for all the beautiful shapes and

lines in it that you can see as a practitioner

of ikebana.

Participants described an ongoing learning pro-

cess that they recognized as transformative over

time. Several referred to new experiences, explor-

ing self, developing self by teaching others, and

always learning something new while doing

ikebana, attributing various levels of transforma-

tion to their ikebana practice. Carrie said, ‘‘I am

learning . . . in each arrangement I find new findings

� new experience . . . so I believe that I am exploring

myself . . . I hope that I am growing (laughs).’’

Ikebana supports harmony in life‘‘The main thing for ikebana is to have harmony’’

(Evelyn). Ikebana practice facilitates harmony in

life, accomplished by improving the alignment of

self in relation to others and the outer world. This

theme is represented by four descriptive cate-

gories: flow experience, compatibility with life,

health promotion, and philosophical/spiritual

perspectives.

Flow is a type of self-motivating, rewarding

engagement wherein people become intensely

absorbed in an occupation that matches their

competencies, to the extent of losing awareness of

the passage of time (Csikszentmihalyi, 1990).

Beth described her experience: ‘‘You don’t really

think about anything else . . . you’re in your own

little mindset for awhile and you can just focus on



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what you’re creating and everything else just sort of

disappears out of your mind.’’ Other participants

concurred, suggesting this experience of flow

allows an altered perception of the world bene-

ficial to practitioners, as Carrie observed:

‘‘Sometimes I am so rushed . . . but flower arrange-

ment is something that you cannot rush. So it’s more

like a feeling that I am jumping to a different time

zone . . . so usually I am more relaxed when I am

done.’’

Practitioners commented on ways in which

ikebana complemented their lives and enhanced

experiences of other activities. There were several

examples in relation to gardening, photography

and other artistic pursuits. Carrie explained how

the practice supported her working life:

Healing is my very important theme when I

work with the patients because I cannot cure

them . . . they have to do their job; I can only

help them to do it . . . doing the flower

arrangement just keeps reminding me of

doing those principles.

Ikebana was also seen to complement life if it

contrasted with other aspects of practitioners’

lives. This was the case for Beth, who perceived

ikebana as providing ‘‘a little bit of artistic balance’’

in her life. Amy described the role ikebana played

in helping her achieve a better fit with her life:

For me it has been a very good way of

balancing my life when I stopped working,

moved to a new environment and I was not

balanced. So, I needed something, just to

keep my feet on the ground, to feel in

control. And with ikebana I feel in control

of what I do, what I decide to do.

Ikebana was perceived by participants as a means

of promoting physical and mental health and

well-being. Amy described some of the benefits of

practice: ‘‘It is a wonderful outlet against high blood

pressure . . . and I found that it’s good for arthritis

too.’’ Denise observed that ikebana helped her

take care of herself because it was relaxing, and

Heather also spoke of health promotion: ‘‘It makes

you get outside a lot more of course. So that’s going

to influence your health . . .walking or working with

material hands on, pulling weeds in the garden,

raking leaves, any of that kind of thing.’’ In addition

to specific benefits obtained through practice,

participants described how the flowers used in

arrangements were perceived as beneficial, and

that they gave flowers to others to acknowledge

life events or help them feel better when recover-

ing in hospital.

The philosophical and spiritual qualities of ike-

bana practice were mentioned by several partici-

pants as meaningful in their lives. Participants

often used flowers and ikebana practice as

symbols of their personal/spiritual beliefs. For

example, Evelyn explained her perspective on the

practice:

I think ikebana is more or less kind of

spiritual . . . you have to look into yourself,

right? And look at the flowers . . .when you

look into the flowers you also notice that life

is also just like that . . . you can apply all the

theory into your daily life.

Heather described how ikebana could influence a

practitioner’s life: ‘‘The philosophical balance of

making an ikebana . . . the three main

stems . . . heaven, earth and man and trying to create

the balance and the harmony of those three things

together . . . it flows into your lifestyle and makes it

much healthier.’’ For others, this philosophical/

spiritual aspect of ikebana practice was de-

emphasised and held less personal meaning:

‘‘For me, religion is one thing, art is something

else, and I don’t think of them together but I respect

people who do’’ (Amy). These participants’ per-

spectives tended to be more strongly represented

in other categories within this theme.

Discussion

This study explores the meaning of ikebana to

students and teachers of the art, and elucidates

the concept of meaningful occupation. Partici-

pants found ikebana practice to be transforma-

tive: it lead to a richer life, supported personal



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growth, and represented harmony in life. These

three primary (and inter-related) themes encom-

pass and represent the characteristics of ikebana

that were especially meaningful for participants,

motivated their continued engagement in the

occupational form, and subsequently enhanced

their sense of well-being. We first discuss

ikebana as meaningful occupation, followed by

the attributes of ikebana that foster occupational

engagement.

Ikebana as a meaningful occupationIkebana was perceived by participants as a mean-

ingful occupation because it was enjoyed, appre-

ciated and important in their lives. Ikebana

practitioners become active agents in their occu-

pational trajectory when they recognized the

power of occupation to promote health and

well-being (Kuo, 2011). Their continued partici-

pation in ikebana and descriptive qualities of

ikebana practice substantiate participants’ experi-

ence of this practice as meaningful. Participants

identified opportunities for other activities, self-

expression, home enhancement and connections

to others, culture and nature as meaningful

characteristics of ikebana practice. They de-

scribed how refreshing and valuable it was to

explore their creativity. Occupations that promote

utilization of creativity are meaningful because

they empower humans to relate to themselves,

each other and the world around them (Pollard,

2011). Consistent with other investigations, the

meaning of occupation gleaned from the explora-

tion of lived experiences is difficult to apprehend

and far from simple (Reed, Hocking, & Smythe,

2010). Aspects of meaning are mutable, interact-

ing with and influencing each other.

Participants described transformative experiences

through ikebana. They identified personal

growth, development of aesthetic sense, learning

and transcendence as meaningful characteristics

and as potential tools for lifelong self-

development. These characteristics are consistent

with Caldwell’s (2005) finding that leisure activ-

ities are meaningful because they promote knowl-

edge, skills and self-development. Research on

flow has shown that individuals are more inclined

to achieve positive meaning from engagement if

the ratio of challenge to skills is sufficient to

prompt full use of their skills sets (Wright et al.,

2007). The element of challenge supports active

engagement by providing growth opportunities

and the satisfaction of acquiring new knowledge,

as well as the rewarding quality of external

attention and feedback when one meets the

challenge successfully (Tonneijck, Kinebanian,

& Josephsson, 2008).

Humans’ innate desire to gain knowledge and

explore � represented in this study by ikebana

practitioners learning the history and philosophy

of their occupation and enacting that knowledge

in the choice of materials and design of their

arrangements � generates connections between

individuals and between individuals and their

physical environment (Dickie, 2003). Ikebana

encourages aesthetic sense through its creative

requirements; practitioners are empowered to

make aesthetic choices which in turn influence

their pride in the final product. These findings

correspond with experiences of practitioners of

traditional Japanese tea ceremony (Sakuae &

Reid, 2011). Engagement in the practice of tea

ceremony promoted learning and personal devel-

opment within the tea room and in the context of

practitioner’s daily lives, and fostered connections

to co-participants and to the physical environ-

ment in the near (tea room) and broader sense

(nature and changing seasons).

Meaning can be elicited through transcendence

(Griffiths et al., 2007) and this was illustrated by

a participant who described ikebana as a refuge

from disturbing memories of past events. Parti-

cular occupations promote harmony and allow

seclusion from the rest of the world (Tonneijck

et al., 2008), and creative occupations have been

identified as a medium to nourish the soul and

transcend daily experiences (Blanche, 2007).

Participants in Blanche’s study described ‘‘losing

themselves in the act of creation and later

emerging from it having learned something valu-

able about their most intimate self ’’ (p. 27). When

one becomes absorbed in occupation, there

is potential to lose self-consciousness and nega-

tive thoughts disappear (Wright et al., 2007).



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Thus, transformation of self is achieved through

elements such as refining one’s skills, developing

aesthetic discretion, allowing transcendence, and

experiencing a just right challenge.

Within the ‘Harmony in Life’ theme, participants

described characteristics that facilitated improve-

ments in self and alignment with their outer

world, including flow experiences, the compat-

ibility of ikebana with life, and health, spiritual

and philosophical perspectives. Flow experiences

have been frequently described as a meaningful

aspect of participation in creative occupations

(e.g., Hegarty, 2009) and were identified by all

participants. Research participants also experi-

enced meaning through valuing specific aspects

of practice, as proposed by Persson and collea-

gues (2001). For example, ikebana practice

produces flower arrangements as tangible pro-

ducts and facilitates the development of technical

skills. Further, some participants experienced

meaning through valuing ikebana as a symbolic

activity, representing various levels of personal,

cultural or universal significance. Symbolic mean-

ing was discussed in the context of ikebana as

extending beyond an arrangement to the beliefs

and way of life behind the art. Participants

explained that meaning arose through self-

renewal, or rewards such as enjoyment or

self-development, which provided a feeling of

regeneration consistent with the findings of

Persson and colleagues (2001).

Ikebana as an engaging occupationParticipants’ descriptions support ikebana as an

engaging occupation that holds potential to

facilitate feelings of high involvement and satis-

faction, as did Lau (2010). Elements of the

general descriptions and three themes in the

present study are strongly aligned with positive

meaning, regular involvement, related activities,

and community involvement � characteristics of

engaging occupations (Jonsson, 2008). As the

previous section on meaning illustrates, the

themes in the present study are replete with

examples of positive meaning. The length of

involvement varied among participants, from a

few years to a lifetime of practice and all

participants anticipated continuing with ikebana.

Although participants were clearly committed to

their practice, they spoke of ikebana as a

pleasurable and freely chosen activity rather

than naming it as a commitment or responsibility,

although teachers spoke of their commitment to

students.

Engaging occupations have been found to be

analogous to work in terms of the seriousness and

commitment with which they were pursued

(Jonsson, 2008). In the present study, the oppor-

tunity for work is described within the ‘Richer

Life’ theme and a few participants considered

ikebana to be aligned with work through teaching

or flower related businesses, but it was not a

strong characteristic. This discrepancy may be

due to differences between participant samples;

on average, participants in the present study were

younger than the sample described by Jonsson

(2008) and the majority had work-related re-

sponsibilities other than ikebana. Nevertheless,

the participants described ikebana as an expres-

sion of their identity and were sufficiently serious

about their practice to suggest that Jonsson’s

‘‘seriousness and commitment’’ characteristic re-

flects an element of meaningful occupation.

Promoting engagement through ikebana practiceParticipants were clearly enthusiastic about and

fully engaged in ikebana. What promoted this

level of engagement? First, ikebana may facilitate

positive feelings (e.g., satisfaction) or fulfill an

innate human need to discover meaning and

support well-being through occupation (Stanley,

1995; Wilcock, 2007). From an atomistic per-

spective, features of ikebana may play a contrib-

utory role in promoting engagement. The themes

offer a means to examine possible links between

occupation and the promotion of engagement.

Within the ‘Richer Life’ theme ikebana acts as a

bridge, facilitating engagement in new opportu-

nities that arise (Craik & Pieris, 2006; Griffiths,

2008). Also, success achieved in one activity may

increase confidence to try other activities (Brehm,

Kassin, & Fein, 1999). Optimal engagement in

activity yields enthusiasm that helps individuals

focus on a goal or vision to work towards (Wright



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et al., 2007). The enthusiasm derived from

ikebana may positively influence an individual’s

approach to alternate occupations.

Secondly, some participants indicated that their

continued involvement in ikebana was facilitated

through opportunities for creative expression.

Researchers have suggested that creative occupa-

tions may promote engagement through fulfilling

an innate need for creativity and self-expression

(Bedding & Sadlo, 2008; Lloyd, Wong, &

Petchkovsky, 2007; Reynolds & Prior, 2003).

Thirdly, opportunities to connect with nature

may positively influence psychological states

and feelings (Heliker, Chadwick, & O’Connell,

2001; Jonasson, Marklund, & Hildingh, 2007). A

study investigating gardening in women with

cancer revealed a prevalent theme of participation

based on connection with nature and interaction

with living things (Unruh, Smith, & Scammell,

2000). Physical elements of the garden, such as

visual pleasure, were motivating. Plants and

flowers were meaningful because they became

symbols of life, promoting continued engagement.

Similarly, social connections and encouragement

from others (the sensei/teacher and classmates)

were strongly endorsed by participants as pro-

moting ongoing engagement in ikebana. Indivi-

duals are motivated to continue engagement as a

means to maintain positive feelings (Brehm,

Kassin, & Fein, 1999); this proposition is con-

sistent with theorizing about occupation and

belonging wherein inclusion and reciprocity

may arise from sharing and interacting with

others (Hammell, 2004).

The theme ‘Harmony in Life’ presents several

aspects of ikebana practice that can promote

ongoing engagement. It has been suggested that

individuals experience anxiety and are ill at ease

when they believe their outer world does not

match their inner world, and feel confidence and

peace when the two perspectives are consistent

(Brehm et al., 1999). This feeling of authenticity

may reinforce participation in occupations. Flow

experiences can occur when one’s skills match the

demands of an occupation; such circumstances

can promote feelings of vitality, satisfaction and

joy that individuals are motivated to maintain

(Csikszentmihalyi, 1990). People may feel satis-

faction and gain temporary relief from unpleasant

situations through ikebana, and this can reinforce

participation (Caldwell, 2005). People may also

continue to participate in occupations that they

believe are beneficial for their health (Poole et al.,

2001). Through participants’ descriptions of

meaning and engagement, ikebana is depicted as

an appealing occupation that not only fosters

continued engagement with the occupation of

flower arranging, but also promotes engagement

in other occupations. The themes that emerged

from participants’ descriptions represent qualities

of ikebana practice that are part of a perpetuating

cycle of occupational engagement. This observa-

tion advances occupational science: the qualities

of meaning and engagement that draw partici-

pants to the specific practice/occupation (in this

case ikebana) lead to ongoing involvement in it

and other occupations, which in turn bolsters the

personal meaning derived from engagement.

Understanding that engagement in ikebana is

fostered by features that continue to sustain

participation, reflects the reciprocity that is found

in the concept of self-perpetuating occupations

(Carlson, 1996).

The concepts of ‘engagement’ and ‘meaning’ are

key aspects of occupation that can influence

health and well-being, yet remain underdeve-

loped (Garci & Mandich, 2005; Griffiths et al.,

2007; Stanley, 1995). This small study contributes

to the discourse on these concepts as they relate

to a particular occupation, ikebana, itself imbued

with cultural and historical significance.

Strengths, limitations and future directionsThe purposeful sampling of participants, the use

of semi-structured interviews, and member

checking procedures all contributed to rich,

credible findings that are reflective of partici-

pants’ thoughts and experiences. Study findings

need to be interpreted with caution however, as

the themes are not generalizable beyond the

participants studied, who were female, drawn

from a narrow social class, and highly involved.



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Further, it is anticipated that elements within the

themes, and their contribution to the promotion

of engagement are interrelated and more complex

than can be presented in this study, especially

given the relatively short time in the field.

The context of practice and culture, important

contributors to meaning and experience, were not

fully explored in the course of the research, and

may represent a valuable avenue for future

investigations. Additionally, future studies might

explore the meaning and experiences of people

who have less intense levels of engagement in

ikebana, which may provide valuable insight into

the themes discussed here.

Conclusion

Ikebana is depicted as a meaningful, engaging

occupation with capacity to promote well-being

and practitioners’ involvement in other occupa-

tions. The subjective experience of meaning and

engagement in ikebana described here clarifies

and informs the ongoing discussion about these

concepts. The themes contribute to a holistic

view of a specific occupation. Further, this study

offers support for investigating other engaging

occupations as a means to promote well-being

within a broader population of adults.

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occupational engagement and meaning: the experience of ikebana practice

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