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Feeling at Home: A Humanbecoming Living Experience

Thomas J. Doucet Nurs Sci Q 2013 26: 247 DOI: 10.1177/0894318413489179 The online version of this article can be found at: http://nsq.sagepub.com/content/26/3/247

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research-article2013

NSQXXX10.1177/0894318413489179Nursing Science QuarterlyDoucet

Article

Feeling at Home: A Humanbecoming Living Experience

Thomas J. Doucet, RN; PhD1

Nursing Science Quarterly 26(3) 247256 The Author(s) 2013 Reprints and permissions: sagepub.com/journalsPermissions.nav DOI: 10.1177/0894318413489179 nsq.sagepub.com

Abstract In this article, the author reports a Parse research study on the experience of feeling at home with 10 participants living in community. The central finding of the study is the structure: Feeling at home is quietude amid potential adversity, as uplifting certitude arises with the penetrable reverence of cherished affiliations. The findings are discussed in relation to the humanbecoming school of thought and extant literature. Keywords home, humanbecoming theory, Parse research method This is the third study of the authors program of research evolving from the phenomenon having faith (Doucet, 2008). Doucet (2008) reported the structure: having faith is discerning conviction with perpetual alliances arising with fortitude amid adversity (pp. 343-352). The research findings of the phenomenon, feeling at home, are related here to the core concept perpetual alliances in having faith. Feeling at home is a living universal experience of health and quality of life. It arises with the becoming visibleinvisible becoming in living health and quality of life with the emerging now (Parse, 2011c). Home has been described variously as a place and a space related to a house or dwelling place, a habitat, a hearth, a haven, a shelter, or the homeland. Feeling at home is expressed individually or with a sense of the communal making possible a lifestyle that suggests comfort, peace, belonging, privacy, safety and security, or where the heart soars. Although Gordon (2010) referred to home as an act of simultaneous courage and folly to attack ones heart to any place we live (p. 49), Angelou (1986) grieved the search for home as an aching longing, the safe place where we can go as we are and not be questioned (p. 196). This is somewhat distinct from Southey (1839), who considered home a mystic circle that surrounds comforts and virtues never known beyond its hallowed limits (p. 158). Within sacred literature, home is related to the virtues of goodness and kindness as the Good Shepherd guides me. . . . [and] anoint[s] my head with oil, my cup brims over . . . my home, the house of Yahweh (Jerusalem Bible, 1968, Ps. 23: 3, 5-6). These evocations of home as protection, comfort, and joy are also diversely described within the fields of geography, urban planning, landscape architecture, architectural and environmental psychology, and ecological sociology. Alexander (1979) addressed home as a house or a shelter: the building of a place that feels right between the private and public spheres, and that reflects day-to-day patterns of behavior in a healing and nurturing way. This conceptualization is somewhat similar to Altman and Werner (1985), who depicted home as a haven or the privacy of a refuge filled with feelings of a secure and safe space, or to Somervilles (1992) representation of hearth as a welcoming, warm, and relaxing physical environment that provides loving, supportive, and emotional well-being. In addition, Relph (1976) defined place as a fusion of human and natural order and any significant spatial center of a person or groups lived experience (p. 141), whereas Mallett (2004) addressed home as a repository for memories of the lived spaces (p. 63). Relph (1976) further ascribed existential insideness with its tacit significance as foundational to understanding home that exists in opposition to existential outsideness with feelings of alienation from ones place of habitation. It is thus proposed that home as a human construct refers to situated locations that extend beyond and transcend the material boundaries of a house or ones geography or place of origin to embrace affect and emotions, knowledge and beliefs, and behaviors and actions in a lived space inhabited by people, community, and things. Heller (1995) is one of the few authors who contended that home provided by any universal discourse . . . is located in [sequential] time, not in place (p. 6). Yet sacred literature also addressed the limits of home as feeling in exile where the prophet lamented, I remember, and my soul melts within me: I am on my way to the wonderful Tent, to the house of God (Jerusalem Bible, 1968, Ps. 42:4). This view is similar to the feminist perspective (Ahmed, 1999) on migration that addressed home as
1

Assistant Professor, University of Moncton, Moncton, New Brunswick

248 estrangement. In this light, Ahmed (1999) argued that home was not [from] a migrant ontology, but a consideration of the historical determination of patterns of estrangement (p. 329). One such pattern in considering home pertains to the forming of community to remake what it is [that migrants] might have in common (Ahmed, 1999, p. 329) and to provide a sense of . . . belonging in an increasingly alienating world (Mallett, 2004, p. 66), as well as building a place with an eye to the future (Gordon, 2010, p. 2). Home is thus described as a searching related to place attachment and place identity basic to human nature (Low & Altman, 1992; Moore, 2000). Madison (2006) concurred in that home is not rooted in an elsewhere that cannot be reached (p. 75), as proposed by Breytenbach (1991), but is an interaction of meaningful relationships in exploring ones identity. The searching arises in light of the relation between home and journeying associated with notions of dependency, interdependence, autonomy, continuity, and dislocation (Mallett, 2004). Chow and Healey (2008) addressed this relation as a transitional process that manifests an erosion of a sense of belonging, attachment and continuity and an undermining of homes capacity to symbolize the self (p. 362), whereas Mallett (2004) discussed how young people in the Western world will journey from the birth family home to establish an independent household while maintaining stable relationships without severing all ties. Madison (2006) further addressed this relation in light of existential migration and contended that voluntary migration is a deconstruction of beliefs, an unsettling experience of being that emerges with insights that highlight aspects of not-belonging, not feeling at home, and living with the awareness of human insecurity with feelings of dissonance between inner and outer worlds. Within nursing literature, Marshall (2008) put forth the need to explore home as a center for health, suffering, caregiving, and/or healing (p. 264). In a study conducted by hlen, Bengtsson, Skott, and Segesten (2002), feeling at home emerged as meaning related to experiencing the alleviation of suffering. The authors explicated that feeling at home is related to opportunities to do what is important for the person as well as receiving nursing care according to the lived time of the person (hlen et al., 2002, p. 321). In another study about elders moving to congregate housing, Young (1998) reported from a perspective of transition and relocation that feeling at home constituted situational adjustment, as both a process and an outcome (p. 163). Participants related the meaning of home as (a) a sense of interpersonal warmth in the form of love, congeniality, or friendship, (b) physical comfort, (c) the investment of energy in the environment, and (d) the freedom to be yourself (p. 153). Yet Hauge and Heggen (2007) indicated that residents living in a nursing home have reduced opportunities to develop a private lifestyle. These authors argued that the lack of privacy was manifested by residents withdrawing from the common living room. The finding highlighted

Nursing Science Quarterly 26(3) feeling at home as an ambiguous boundary between the public and private spheres (p. 460). Notwithstanding this, Hammer (1999) reported that elders living in alternative settings who felt at home have strong feelings of satisfaction with their lives, security, autonomy, and purpose (p. 10), while those who did not feel at home were anxious, angry, and depressed, and were consumed by a desire to be elsewhere (p. 10). Furthermore, de Veer and Kerkstra (2001) reported that in nursing homes, feeling at home is not only related to a lack of privacy associated with the amount of disturbance caused by other residents but also with management policies. These findings were not related to a nursing theoretical perspective. From the humanbecoming perspective, home is a knowing comfort in becoming with the emerging now arising with contextually liberated choosing of pattern preferences with illimitable options of unexplainable marvels (Personal communication, R. R. Parse, 2011a). In light of concept inventing (Parse, 2006a), the author suggests that feeling at home is comfort in engaging with close others emerging with the assurance of attentive regard (Doucet, 2011).

Purpose and Significance of the Study

The purpose of this study was to discover the structure of the living experience of feeling at home. The idea of feeling at home arose from the finding of a previous Parse method study on having faith (Doucet, 2008). Feeling at home is closely connected to having faith and is significant to nurses and other health professionals who are with people living a variety of situations of health and quality of life. It is also related to patient-centered care, an ethical value promoted in the mission statement of several health institutions. While illuminating the phenomenon of feeling at home adds to the body of nursing knowledge and the general literature, the findings of this study are evidence based, suggesting ways that professionals from different health disciplines living the humanbecoming theory can practice. The research question of this study was: What is the structure of the living experience of feeling at home?

Nursing Perspective
The humanbecoming school of thought (Parse, 1998, 2007, 2010, 2011b) is the theoretical perspective that guided this study (Figure 1). The three principles of the humanbecoming theory are underpinned with four postulates. These postulates are illimitability, paradox, freedom, and mystery (Parse, 2007). Illimitability refers to inexhaustible ways of coming to know possibles that point toward and beyond the moment while arising with perdurable alliances. Paradox expresses a tension of human existence with meaning moments as humans incarnate chosen options in moving beyond in rhythmical flow with others, creative insights, objects, and situations. Freedom posits that humans thrust

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Assumptions The human with universe is coexisting while coconstituting rhythmical patterns. The human is open, freely choosing meaning with situation, bearing responsibility for decisions. The human is continuously coconstituting patterns of relating The human is transcending illimitably with possibles. Becoming is humanliving-health. Becoming is rhythmically coconstituting humanuniverse. Becoming is the humans patterns of relating value priorities. Becoming is transcending with possibles. Becoming is the humans emerging.

Synthesized Assumptions Humanbecoming is structuring meaning, freely choosing with situation. Humanbecoming is configuring rhythmical humanuniverse patterns. Humanbecoming is cotranscending illimitably with emerging possibles. Humanbecoming is humanuniverse cocreating a seamless symphony.

Postulates Illimitability is the indivisible unbounded knowing extended to infinity, the all-atonce rememberingprospecting with the emerging now. Paradox is an intricate rhythm expressed as a pattern preference. Freedom is contextually construed liberation. Mystery is the unexplainable, that which cannot be completely known unequivocally.

Principles Structuring meaning is the imaging and valuing of languaging. Configuring rhythmical patterns is the revealing-concealing and enabling-limiting of connectingseparating. Cotranscending with possibles is the powering and originating of transforming.

Concepts and Paradoxes Imaging: explicit-tacit; reflective-prereflective Valuing: confirming not confirming Languaging: speakingbeing silent; movingbeing still Revealing-concealing: disclosingnot disclosing Enabling-limiting: potentiating-restricting Connectingseparating: attending-distancing Powering: pushingresisting; affirming not affirming; beingnonbeing Originating: certaintyuncertainty; conformingnot conforming Transforming: familiarunfamiliar

Figure 1. Humanbecoming Assumptions, Postulates, Principles, Concepts, and Paradoxes.

onward, choosing options that shape moments of covenantal bonds. Mystery is directly related to knowing. It pertains to inexhaustible and irreducible unitary unfoldings arising with ways of shaping possibles as humans partake with humanuniverse. In light of the three principles, feeling at home is a chosen way of being with others and situations while moving on with hope and dreams. As related to the first principle, structuring meaning is the languaging of imaging and valuing (Parse, 2007, p. 309), feeling at home is the explicit-tacit knowing in freely choosing prized options that arise with speech, silence, movement, and stillness as messages are given and taken illimitably with the seamless symphony of becoming (Parse, 1996, 1998, 2007). It is valuing a unique way of being that arises with surprises in anticipated expectancies. Associated with the second principle, configuring rhythmical patterns is the revealing-concealing and

enabling-limiting of connecting-separating (Parse, 2007, p. 309), feeling at home refers to choosing unfolding pattern preferences with the emerging now. The emerging now is an impalpable and barely immobile moment, the wellspring of unveiled existence surging in a movement without rest and at once captive of the fugitive instant arising with unseen evolving (Parse, 2010, 2011c). As humans engage deliberately in cocreating situations, feeling at home emerges in the rhythmical flow of communion-aloneness as disclosedundisclosed messages shifts unbounded opportunities-limitations. In light of the third principle, cotranscending with possibles is the powering and originating of transforming (Parse, 2007, p. 309), feeling at home surfaces with wonderment in affirming illimitable possibles. It is bringing to life the envisaged with sureness-unsureness in the pushingresisting of creating new ways of becoming. In as much as humans press on with sureness-unsureness in feeling at

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Nursing Science Quarterly 26(3)

Donald Donna Elizabeth John Karin Kevin Laura Louise Mary Terry

Feeling at home is quietude arising with penetrable reverence amid potential disregard in pursuing endeavors, as uplifting certitude surfaces with unqualified sustenance with cherished alliances. Feeling at home is blissful uprightness arising with discerning resolve, as shifting patterns emerge with disruptions with close alliances. Feeling at home is quietude emerging with spirited certainty amid potential trepidation, as unequivocal recollections arise with cherished affiliations Feeling at home is surprise emerging in the comingling of lasting alliances, as propelling with vigorous certitude arises with flourishing amid adversity. Feeling at home is quietude amid the adverse emerging with soothing certitude, as pleasure in savoring recollections arises with cherished affiliations. Feeling at home is contentment surfacing with certitude in revering spirited affiliations, as unburdening amid adversity emerges with impermanent buoyancy. Feeling at home is penetrable tranquility emerging in endeavoring with engaging alliances, as vitalizing certitude with acknowledgment arises with lighthearted quiescence amid potential turbulence. Feeling at home is astounding kindliness arising with the spirited certitude of fortifying reverence amid trepidation, as transfiguring emerges with lasting affiliations. Feeling at home is contentment with unsureness arising amid potential adversity, as ponderings in solitude emerge in intimate engaging with close affiliations. Feeling at home is quietude emerging in discerning command with close affiliations, as unfixed endeavoring arises effortlessly

Figure 2.Language-Art.

home, there is always a risk of potential disregard when affirming the familiar in a new light. From the humanbecoming perspective, feeling at home surfaces with amazing insights as meanings arise when humans freely press on diversely with illimitable ways of being with opportunitieslimitations of chosen pattern preferences.

Dialogical Engagement
Dialogical engagement is an unstructured dialogue between the researcher and the participant. It is not an interview. In this study, the researcher engaged in dialogue with 10 participants about their living experience of feeling at home. The researcher in true presence, an unfolding free-flowing active stillness (Parse, 1998, p. 71), moved the dialogue with focused comments such as, Go on, and Can you please say more about feeling at home (Parse, 1998). Participants descriptions of feeling at home constitute the primary information that were audiotaped and later transcribed to typed format for the extraction-synthesis process.

Participant Selection and Protection of Participants

Participants for this study were 10 persons from the community, 18 years of age or older, who were able to read and speak English. After approval was obtained from a university institutional review board for the protection of human subjects, participants signed a consent form that fully disclosed the purpose, procedure, and intent of the study. All participants agreed to the audiotaping of the dialogue and volunteered to describe their living experience of feeling at home. All participants met the researcher at a time and a convenient setting of their choice that was conducive to a private discussion.

Extraction-Synthesis
Extraction-synthesis is all-at-once dwelling with and inventing (Parse, 2006b, p. 52). While dwelling with each transcribed description and audiotaped dialogue, the researcher synthesized a story by capturing core ideas (Parse, 2005, 2011b) that surfaced from each participants description of feeling at home. Core ideas were further extracted-synthesized as essences in the language of each participant. While dwelling with the essences and the transcribed descriptions of each participant, the researcher allat-once invented expressions by synthesizing-extracting essences at a higher level of abstraction in the language of the researcher. These essences were further described in statements formulating the language-art that arose directly from each participants description of feeling at home (Figure 2). While in contemplative engagements (Parse, 2006a, p. 289) with the transcribed descriptions, the audiotaped dialogue, and the language-art for all participants, the

Methodology
The Parse research method (Parse, 1998, 2005, 2011b) was used to discover the structure of the living experience of feeling at home. It is a phenomenological-hermeneutic mode of inquiry used to explore the meaning of living experiences (Parse, 2005, 2011a, 2011b). The processes of the method are dialogical engagement, extraction synthesis, and heuristic interpretation.

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Core Concept

Structural Transposition

Conceptual Integration

Quietude amid Tranquility amid Imaging potential adversity the arduous

Uplifting certitude Heartening reliance Originating Penetrable reverence of cherished affiliations Piercing solicitude of prized involvements Powering Connecting-Separating

Structure The lived experience of feeling at home is quietude amid potential adversity, as uplifting certitude arises with the penetrable reverence of cherished affiliations. Structural Transposition The lived experience of feeling at home is tranquility amid the arduous, as heartening reliance arises with piercing solicitude of prized involvements. Conceptual Integration The lived experience of feeling at home is imaging in the originating of powering connecting-separating. Metaphorical emerging A space in the center of the eye of the storm, without nuance and movement. Artistic expression At the seaside (D. Sharp, c.1935).

Figure 3. Progressive Abstraction of the Core Concepts and Metaphorical Emerging and Artistic Expression.

researcher all-at-once abided with logic, while adhering to semantic consistency (Parse, 2005, p. 298) in the process of extracting-synthesizing core concepts. Synthesizing the core concepts in a structure of the living experience of feeling at home is the answer to the research question.

Heuristic Interpretation
Heuristic interpretation consists of interpreting the structure in the language of the humanbecoming theory and

beyond (Parse, 1998, 2005, 2011b). It includes the processes of structural transposition, conceptual integration, metaphorical emergings, and artistic expression (Figure 3). Structural transposition consists in stating the structure of the phenomenon at a higher level of abstraction, whereas conceptual integration connects the structure to concepts of the humanbecoming theory (Parse, 2011b). Metaphorical emergings is a new addition to the process of heuristic interpretation. As participants describe experiences, metaphors emerge that shed light on the meaning of human

252 living experiences related to the phenomenon under study. Metaphors are phrases, attributions to objects or ideas that offer surprise twists on meanings (Parse, 2011b, p. 13). Explicating metaphorical emergings in light of the ontology of humanbecoming expand knowledge about the phenomenon of study. Artistic expression is the personal choice of an artform incarnating the researchers transfiguring moments as the structure of the liv[ing] experience surfaced through the research process (Parse, 2005, p. 298).

Nursing Science Quarterly 26(3)

Language-Art
Feeling at home is contentment surfacing with certitude in revering spirited affiliations, as unburdening amid adversity emerges with impermanent buoyancy.

Donalds story
Donald said feeling at home is a feeling of acceptance. It is the comfort of being appreciated and wanted without being judged by circumstances or situations. Donald said feeling at home is calling upon friends and family who provide unconditional support in times of sadness and sorrow. It brings out goodness, joy, and happiness and motivates him to do good deeds. Donald said, Its difficult to express the feeling I have. Feeling at home is knowing that there are people you can turn to. It is the compassion that comes from family, at work, or in social settings without being looked down upon and that helps me get back on my feet. It protects and provides me with security. I feel that I belong. The universe has acted in my favor.

Findings
This section includes the stories of 3 participants, the extraction-synthesis for each, the language-art for all participants (Figure 2), the core concepts across levels of abstraction, and the heuristic interpretation. Code names were used to protect the anonymity of participants.

Kevins Story
Kevin said feeling at home is the peace and joy of feeling alive. It is interacting and sharing with others, being among family members who appreciate him, being praised by others, respecting the opinions of those with whom he works, or just sitting on the beach. Its you and the ocean. Kevin said, Having someone in whom you can confide, share ideas or a joke, talk about issues, someone who can criticize you; that is the quiet comfort of feeling at home. Kevin said feeling at home is a release from annoying daily pressures that restrain. He said, No man is born free. Theres always something holding you back. Feeling at home is experiencing and learning certain things outside our bubble no matter how bad the situation. Kevin said that it is impossible to fully feel at home. He said, Its a moment that happens momentarily every so often. Its never constant.

Essences: Donalds language

1. Feeling at home is the comfort of being accepted and appreciated without being judged and looked down upon. It motivates to do good deeds. 2. Feeling at home is goodness, joy, and happiness knowing that a call to friends and family will provide unconditional support and compassion. It protects and provides security.

Essences: Researchers language

1. Quietude arises with penetrable reverence amid potential disregard in pursuing endeavors. 2. Uplifting certitude surfaces with unqualified sustenance with cherished alliances.

Essences: Kevins Language

1. Feeling at home is the peace and joy of feeling alive and learning with quiet comfort. It is being praised by others in interacting with appreciation and sharing with respect. 2. Feeling at home is a momentary release from annoying bad situations and restraining pressures that hold back.

Language-Art
Feeling at home is quietude arising with penetrable reverence amid potential disregard in pursuing endeavors, as uplifting certitude surfaces with unqualified sustenance with cherished alliances.

Marys Story
Mary said feeling at home is peaceful serenity. It is not satisfaction. She said, For the most part I dont feel at home. Im not quite sure what to think. Im not quiet in myself. Feeling at home is just like a space in the center of the eye of the storm without nuance and movement. It is calmness. Mary said she used to go sit on her grandfathers gravestone and that quieted her thoughts from concerns and worries. She

Essences: Researchers Language

1. Contentment surfaces with certitude in revering spirited affiliations. 2. Unburdening amid adversity emerges with impermanent buoyancy.

Doucet said, It is taking a step back from the busyness of life and the day to day things that dissipate. Mary said feeling at home is the same sort of feeling she gets after doing a session of yoga.

253 anticipated squall with sureness. The safe-unsafe strange stillness without nuance and movement of the space in the center of the eye of the storm surfaces with sharp awareness and recognition of the comingling of natures unfolding elements, similar to penetrable reverence of cherished affiliations in feeling at home. The metaphor A space in the center of the eye of the storm, without nuance and movement illuminates feeling at home as a serene knowing amid hardships, as emboldened sureness arises with the incisive attentiveness of noteworthy alliances. The artistic expression that arose from Sharps painting, At the seaside (c. 1935), illuminates the core concepts of the living experience of feeling at home and reflects the researchers journey. From the humanbecoming perspective, At the seaside provides a hermeneutic of feeling at home, a quietude amid potential adversity, as uplifting certitude arises with the penetrable reverence of cherished affiliations. Quietude amid potential adversity is portrayed as the child in the foreground moves with the placidity of focused attention toward an indistinguishable object amid rippling waves surfacing with the apparent turbulence of a yet unnoticeable storm. As related to feeling at home, quietude amid potential adversity is depicted with an explicit-tacit knowing in wonderment about the unknown as the childs concentrated interest searches with calmness and comfort amid the rising waves At the seaside. The child seeks out the unidentified with a sense of delighted poise that abounds with ease and uplifting certitude in feeling at home. In the artistic expression, uplifting certitude is illustrated as the childs chosen pattern preference of moving on with confidence in certainty. With the upper body leaning forward and the left knee bent to anchor a safe posture, the child portrays an inspiring sureness in moving on with decisiveness. The young woman with arms gently stretching out and the two other children beholding the unfolding shifting of the childs rhythmical moving portray venerable attentive regard. It acknowledges a prized togetherness with the childs freely chosen way becoming visible while giving room to the childs invisible becoming search of possible anticipated. The painting depicts unbounded penetrable reverence of cherished affiliations in feeling at home. This hermeneutic interpretation of Sharps painting At the seaside thus provides a reading of the living experience of feeling at home, a quietude amid potential adversity, as uplifting certitude arises with the penetrable reverence of cherished affiliations.

Essences: Marys Language

1. Feeling at home is peaceful serenity, not sure what to think; it is like a space in the center of the eye of the storm without nuance and movement or like after a session of yoga. 2. Feeling at home is taking a step back from concerns, worries, and day-to-day things that dissipate to consider thoughts with others.

Essences: Researchers language

1. Contentment with unsureness arises amid potential adversity. 2. Ponderings in solitude emerge in intimate engaging with close affiliations.

Language-Art
Feeling at home is contentment with unsureness arising amid potential adversity, as ponderings in solitude emerge in intimate engaging with close affiliations.

Metaphorical Emerging and Artistic Expression

The structure of this study is: feeling at home is quietude amid potential adversity, as uplifting certitude arises with the penetrable reverence of cherished affiliations. The structural transposition is: feeling at home is tranquility amid the arduous, as heartening reliance arises with the piercing solicitude of prized involvements. The conceptual integration with the theory of humanbecoming is: feeling at home is imaging the originating of powering connecting-separating. The metaphor A space in the center of the eye of the storm, without nuance and movement surfaced as a description of the living experience of feeling at home. It can further illuminate the understanding of feeling at home when connected with the core concepts uncovered in this study. Similar to a space in the center of the eye of the storm, quietude amid potential adversity is a tacit-explicit knowing of a unique, unbeknownst serene dwelling amid turbulence. It is an intense stillness arising all-at-once with shifting patterns cocreated amid turmoil, like the knowing of a deafening silence emerging with the upheaval of threatening dark edges becoming visible with the invisible becoming of the full force of the storm. The space in the center of the eye of the storm is an eerie calmness surfacing with uplifting certitude with the ebb and flow of what appears with the emerging now. Unpredictable intensifying stirrings reveal the settling-unsettling propensity of the

Discussion of Findings and Related Literature

The core concepts of the structure, feeling at home is quietude amid potential adversity, as uplifting certitude arises with the penetrable reverence of cherished affiliations are discussed individually to expand a view of the living phenomenon of feeling at home in light of humanbecoming (Parse, 2011b).

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Nursing Science Quarterly 26(3) related to uplifting certitude surfaced with illimitable possibilities: Feeling at home is goodness, joy, and happiness that protects and provides me with security. The universe has acted in my favor. In this study, uplifting certitude was conceptually integrated as originating, which is inventing new ways of conforming-not conforming in the certainty-uncertainty of living (Parse, 1998, p. 49). It is cotranscending with anticipated possibles in a distinct way while envisaging shifting common means of bringing to life something novel. This finding is somewhat similar to the essentialist perspective found in the sacred literature: We are confident . . . at home (Jerusalem Bible,1968, 2 Cor. 5:8), where confidence means to be of good cheer by the assured prospect of heaven. From a psychological perspective, Madison (2006) addressed feeling at home as an intense ambivalence; the attraction consists in an imagined warmth and connection with others, while the revulsion is due to an oppressive demand to conform to the conventional and disown ones uniqueness (p. 247). This view highlights feeling at home as a dichotomy between feeling hesitant and the experience of pulling back to fit. A similar core concept from a study guided by the Parse research method surfaced as buoyant assuredness amid unsureness (Mitchell, Bunkers, & Bournes, 2006). Whereas this core concept explicitly states the paradoxical pattern of the certainty-uncertainty of living in originating (Parse, 1998, p. 49), uplifting certitude expresses the preferred pattern of originating in feeling at home. While Mitchell, Bunkers, and Bournes (2006) discussed the core concept as unsettling tentativeness of wavering (p. 202), in this study uplifting certitude is uncovered as spirited and soothing feelings of safety and security. Uplifting certitude emerged as new knowledge and core to the understanding of feeling at home.

Quietude amid Potential Adversity

Feeling at home arises with quietude amid potential adversity. Participants expressed the core concept quietude amid potential adversity as: It is joy and happiness in the comfort of not being judged and looked down upon. It is a confident, calm, and comfortable feeling of love and play and not having to worry. It is a comfort level with ease and not being stuck in one place. The comfort expressed by all participants described a prereflective knowing that arises with the emerging now while living quietude amid potential adversity. One participant said, Knowing when I get up in the morning and I cant walk and I feel stiff for about ten minutes; its scary. But then once my legs start working again and my body moves, its awesome. Its a comfortable feeling. This participants experience of comfort illustrates an explicit knowing while living tranquility and trepidation allat-once. It arose with the explicit-tacit knowing emerging in creating personal knowledge with the all-at-once prospect of not being understood. In this study, quietude amid potential adversity was conceptually integrated as imaging, the reflective-prereflective coming to know the explicit-tacit all-at-once (Parse, 1998, p. 36). This finding is distinct from the constructivist-cognitivist approach advocated by Somerville (1997) who interpreted feeling at home in view of an intentional activity of free agents (p. 238) without an understanding of illimitable possibilities coconstituted with the free agents intentional activity. A similar core concept from a Parse research method study surfaced as unburdening serenity amid despair (Wang, 1999). Wang (1999) integrated the finding as imaging by explicating the core concept as envisioning freedom from the hopelessness of turmoil, pain, and suffering (p. 159). In this study, quietude amid potential adversity is given a distinct interpretation though related to the same theoretical concept. Thus quietude amid potential adversity emerged as new knowledge and as an essential feature of humanbecoming in feeling at home.

Penetrable Reverence of Cherished Affiliations

Feeling at home arises with penetrable reverence of cherished affiliations. Penetrable reverence of cherished affiliations surfaced in all participants descriptions of feeling at home with expressions such as, Having someone in whom you can confide, share ideas or a joke, talk about issues, someone who can criticize you; that is feeling at home, and being surrounded, appreciated, and accepted by loving people. Participants abundantly described penetrable reverence of cherished affiliations as being honored while being with and apart from others. One participant said, It is being praised by others in interacting with appreciation and sharing with respect. The participants description captures the affirming of living admiration for others while being apart as distinctiveness. Another participant addressed a sense of recognition with the illimitability of human existence surfacing with and apart from close associations in stating, Talking to my mom on the phone is acknowledging and enjoying good memories. The core concept addresses a vitalizing force of personal worth and living uniqueness in the intermingling

Uplifting Certitude
Feeling at home arises with uplifting certitude. Uplifting certitude surfaced in all participants descriptions of feeling at home with expressions such as: Feeling at home is a safe and sure feeling of confidence of knowing your way around. Feeling at home is just feeling safe and secure, feeling like you can be yourself and relax. Feeling at home is an amazing feeling of warmth and of being protected with love in enjoying life. Uplifting certitude emerged as a paradoxical rhythm of sureness-unsurenes with spirited and soothing feelings of safety and security. It is moving on with unique ways of cocreating anew. As stated by one participant: Feeling at home is experiencing certain things outside our bubble. One participant explicitly stated the pattern preference of unsureness, For the most part I dont feel at home. Im not quite sure. Another participants living experience

Doucet with others that cocreates a sense of profound involvement as described by another participant who said, It is a feeling of being regarded that regenerates in sharing a sense of belonging with people. In this study, penetrable reverence of cherished affiliations was conceptually integrated as powering connecting-separating. The theoretical construct powering connecting-separating captures the meaning of the core concept as affirming ones being with the all-at-once attending and distancing that arises with feeling at home. This finding is distinct from Wu (1993), who addressed home as mutual acknowledgement by which you nihilate yourself into rooming me. . . . [and where I] also become a chamber to accommodate you (p. 194). It is also distinct from the literature that addresses home related to belonging. Madison (2009) explicated the psychology of feeling at home in view of global relocation in terms of acculturation and cultural shock, while Watt and Badger (2009) discussed the effects of social belonging on homesickness as a relation between community attitudes and adjustment. A similar core concept from a Parse research method study surfaced as acknowledging engagements (Jonas-Simpson, 2003). Jonas-Simpson also integrated the core concept with powering connecting-separating. Jonas-Simpson (2003) discussed the core concept as affirming communion with another (p. 236). This is somewhat different from penetrable reverence of cherished affiliations as discussed. Viewed from the humanbecoming literature, penetrable reverence of cherished affiliations adds further depth to the construct powering connecting-separating and is essential in the living experience of feeling at home.

255 experiences of feeling at home. The findings enhance the unique body of nursing knowledge by expanding the humanbecoming school of thought (Parse, 1998) and by providing insight for future research and practice.

Implications for Nursing Research

In addition to further research on the living experience of feeling at home, possibilities for future research are suggested regarding the core concepts of feeling at home. The first core concept, quietude amid potential adversity, might lead a researcher to investigate universal living experiences like feeling content and feeling peaceful. Exploring the universal phenomenon of feeling confident could enhance understanding of the core concept uplifting certitude. As related to the third concept, penetrable reverence of cherished affiliations, a research study on feeling listened to and feeling respected could be conducted.

Implications for Nursing Practice

The implication for nursing practice is living the art of the humanbecoming ontology. There are no protocols to follow. The findings of this study can shed light on feeling at home for nurses and other health professionals living true presence with persons in practice in the following ways: As nurses vigilantly attend with silent immersion (Parse, 1998, p. 73) to what is important to the person living the experience of feeling at home, quietude amid potential adversity surfaces. The whatness of the experience is explicated with clarity-vagueness as the person shapes meaning with others, ideas, and situations in living health. The envisioned known amid indistinctiveness arises with an anchored sense of serenity becoming visible with moving-being still and speaking-being silent in feeling at home, as the person all-at-once illuminates the tacit invisible becoming in coming to know quality of life. As the person leads the way with activities showing alternative ways of living health diversely, uplifting certitude arises with the sureness-unsureness of anticipated possibles. The nurse attends the persons unique posture, cocreating situations that enhance feeling at home. Bearing witness to distinctive and exclusive ways a person incarnates penetrable reverence of cherished affiliations in feeling at home is a way nurses attend being of service with the emerging now of the person living health and quality of life. This study adds new knowledge to the general literature on feeling at home. It provides new ideas for further research and expands the humanbecoming theory about the universal living experience of feeling at home.

New Knowledge
The new knowledge uncovered from this study is 1. Feeling at home is quietude amid potential adversity, as uplifting certitude arises with the penetrable reverence of cherished affiliations. 2. Quietude amid potential adversity as living the wonderment of an explicit-tacit knowing arising with conceivable trepidation emerged as essential to feeling at home. 3. Unfathomable uplifting certitude is core to feeling at home. 4. Penetrable reverence of cherished affiliations as humans worth affirmed while connecting-separating all-at-once emerged as essential to feeling at home. 5. A deeper understanding emerged from this study on feeling at home as a living experience of health that is significant for quality of life. The findings of this study, as evolved and interpreted in light of the Parse research method (Parse, 2005), contribute new knowledge and understanding about the living

256 Declaration of Conflicting Interests

The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Nursing Science Quarterly 26(3)

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Funding
The author(s) received no financial support for the research, authorship, and/or publication of this article.

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