Keywords: Ecological awareness, mindfulness, wayfinding design, embodied wayfinding, sensorial experiences.

Context

Oliver Rackham describes that a landscape is lost in four ways: by the loss of beauty (aesthetics), the loss of freedom (human experience), the loss of wildlife and vegetation (ecology) and, by the loss of meaning (semantics) (Macfarlane, 2016, p. 9). From the rising temperatures to wars, from species extinction to inequality, the ecological crisis now manifests in so many layers that it becomes undeniable.

Building a human-centred world and perpetuating the Cartesian paradigm—which observes things objectively and at a distance—has led to a sense of detachment from our world and our humanness (Akama, 2012). This distance has made us delay the opportunity to recognise what Zen Buddhism calls in-betweenness, to understand that we exist alongside other life forms in an ambiguous space. In other words, making the human scale the ruler (subjugating non-human beings) has kept us from recognising the relational nature of human existence and the dynamic interactions of individuals with others and the environment. It has kept us from recognising us as animals, as N A T U R E.

The urgency to shift to a mindset that supports life on the planet for humans and nonhumans is clear. Ecological thinking should infect all aspects, and of course, design is no exception. In fact, recognising its ontology is central to this shift. Design has historically been aligned with industry and consumerism; as a commercial practice, it shapes and informs the ideas and behaviours of people: how we should live and what kind of society should we create (Akama, 2012). Current times challenge the design field to separate from economic profit, rationality, industry and progress no matter what. It is essential for design to empathize, reimagine, and nurture relations that celebrate the abundance, diversity, wonder and creativity of a multispecies world (Fletcher et al., 2019, p. 9).

Problem description

This research project explores the crisis of disconnection from recognising humans as nature, rather than attempting to solve a specific problem. It is a curious investigation into the responsibility of design in moving beyond objects to create ecological awareness and sustainable futures, which entails relational engagement with all phenomena. Its main concern is how design can incorporate mindfulness in the ways of designing as tools to raise awareness and move beyond products to promote regenerative cultures.

As Stuart Walker mentions: “Design is an imaginative, creative discipline; it is concerned not with what already exists but with what might exist.” (2017). Therefore, for the specific wayfinding design area, the question concerns how it can be nurtured from concepts of mindfulness, embodiment, and experience design. This investigation adheres to the initiatives in theory and practice that reflect on how design acts back on us to critically oppose unsustainability to imagine life-enriching futures. Design as a duty to give back.

Literature Review

Ecological thinking

In The Web of Life, Fritjof Capra introduces a holistic paradigm that perceives the world as an integrated whole rather than a mere collection of parts (1996, p. 6). This represents a shift from a mechanistic viewpoint —where organisms are seen as complex machines that can be understood by analyzing their smaller parts— to an ecological worldview. This new perspective acknowledges the intrinsic value of all beings and non-beings, viewing the world as a network of co-dependent phenomena. (Capra & Luisi, 2019, p. 4).

For Goethe, a proponent of phenomenology, the concept of wholeness (Ganzheit or Ganzheitlichkeit) is about viewing nature as a dynamic, interconnected, and evolving system. He stresses that achieving this unity between the observer and the observed requires a participatory and intuitive approach (Akama, 2012). The authors mentioned advocate for a paradigmatic shift towards a broader understanding. This shift moves from a reductionist to a holistic paradigm, highlighting the profound interconnectedness and interdependence of all living systems.

Phenomenology

“The world is not what I think, but what I live through. I am open to the world, I have no doubt that I am in communication with it, but I do not possess it; it is inexhaustible.” Maurice Merleau-Ponty - Phenomenology of Perception

This means not only are experience, cognition, intersubjective, and social interactions shaped by physical and social environments, but phenomenology also posits that inner recognition and perception are equally important as the outer senses and the intellect (Gallagher, 2014).

Situatedness: is a term that posits the necessity of conceptualizing the individual mind as always in relation to environmental and contextual factors. This theory challenges the traditional understanding of the mind as separate from the world, suggesting instead that our mental processes are deeply interwoven with our surroundings (Costello, 2014).

Embodiment: suggests that human cognition is intricately shaped by our physical bodies. The body is comprehended in its full ecological significance—not merely as a limit or boundary, but as an integral component, a manifestation of life, the core of our experiential integration and construction of meaning.

Mindfulness

Mindfulness is described as a state of awareness, attentiveness, and consciousness that implies presence in the moment, where “I look at my experience rather than through it.” (Niedderer, 2007). Ellen Langer considered the mother of mindfulness in the West, defined the concept as “the process of drawing novel features,” whether important or trivial. She argues that being able to notice those distinctions keeps us situated in the present. Some consequences of noticing these distinctions are a greater sensitivity to the environment, openness to information, creating new categories of perception, and multiple perspectives in problem-solving (Langer & Moldoveanu, 2000). With this information, it becomes clear the strong impact that mindful practice can have in shaping our perceptions. As Rob Walker (2019) words beautifully: “You are what you pay attention to”.

Wayfinding

“A distinctive and legible environment not only offers security but also heightens the potential depth and intensity of human experience.” Kevin Lynch - The Image of the City

Although the term ‘wayfinding’ was first coined by Kevin Lynch in the 1960s in his book The Image of the City, the discourse surrounding wayfinding dates back to the 1500s. During this era, Polynesian islanders developed methods to navigate across the oceans without instruments, interpreting environmental hints and operating without precise knowledge of their location (Symonds et al., 2017). These Polynesian seafarers exemplify unity with the environment through attentive engagement with the world around them. As Eric Co articulates, “(...) The navigator must envision beyond sight, understand beyond the senses. He must pursue oneness with his surroundings, his environment.” (Hohl, 2019)

Wayfinding as Embodied Experience

Symonds, Brown, and Lo Iacono (2017) define it as “the cognitive, social, and corporeal process and experience of locating, following, or discovering a route through and to a given space.” They argue that wayfinders experience sensations—thirst, cold, anxiety—that compel them to use their body’s functions. “The manner in which we wayfind might be dictated by the bodily experiences and capacities we either seek to avoid or which simply cannot be ignored” (Symonds et al., 2017). Before this definition, Lueg and Bigwell had already pointed out the lack of exploration regarding the relevance of the body in information behaviour research. Furthermore, Symonds et al. highlight the direct correlation between the separation of mind and body, which later mirrors the disconnection between body-environment.

Methods

Case studies

Five case studies from different fields of design were selected to be analysed through the Datum Method. This approach allows evaluating of design alternatives by using the design criteria (Boeijen et al., 2020), in this case, the principles developed in the Conceptual Framework (see page 103).

Autoethnography

For 4 weeks, I went out on walks in the parks of Dessau with the intent of monitoring my own experience and how wayfinding signs accompany that journey. This exercise was inspired by the book The Art of Noticing (R. Walker, 2019) and the research paper A Pocket Guide to Soundwalking (Radicchi, 2017). The walking exercise consisted of two mindful walks through the same pathway on different days. Each of the walks had a different approach to noticing things in the environment.

Ethnography Study

The exercise consisted of meeting two groups of three persons each, in two parks in Dessau. They were explained the exercise to prepare them to be receptive to the experience. The task involved answering questions regarding mood—measured with the Pick-A-Mood pictorial self-report scale—and habits before going on a 20-minute walk. They had the freedom to move in any direction they wanted, and during that time, they were asked to fill out a form to scan their sensorial perception: What do you see, hear, touch, and smell?

Research through Design (RtD)

- First Prototype Round: based on the previous idea exploration, I tested three of the ideas using low-fidelity prototypes:

A magnifying glass is an observation tool for examining the details in the bark of trees, plants, insects, etc.

A colour ring that would accentuate a spot in nature and invite touching.

A sound amplifier cone to enhance bird sounds.

The testing was carried out with two participants, who were explained the use of the tools beforehand. They were given the freedom to stop along the way as many times as they wanted to use the instruments or enter the grass. The documentation of the testing was based on observing their actions and reactions and taking notes of their comments.

- Second Prototype Round: I went on a walk with three people. At the beginning of the walk, all the participants were informed that the experience was about discovering the world around them through attention, setting the tone and preparing their frame of mind. Each participant was given a map to locate themselves in the place and keep track of their findings and feelings along the route—similar to a psychogeography exercise. Regarding time, this testing did not have a time limit since the ethnography exercise identified that a time constraint might represent a source of pressure and anxiety for the perceivers.

Contribution

Stage 1: Framework

Mindfulness in wayfinding separates from utilitarian and destination-oriented definitions and affiliates to Fewings’ concept of Recretional Wayfinding in which the individual prioritizes the experience over the resolutive function of getting to a destination in the most efficient manner (2001). Symonds et al. (2017) further develop the idea of Pleasure-seeking Wayfinding Bodies, in which they describe how some individuals navigate spaces to enjoy, explore and engage with their surroundings. This perspective features the integration of positive emotions such as curiosity, enthusiasm and chosen adventure in navigation.

Components

0. Intentionality / The frame of mind: The frame of mind is the state of awareness when engaging with the environment which involves presence in the moment and observing the experience rather than passing through it (Niedderer, 2007).

1. Elicit the perceiver’s curiosity to explore beyond the efficient path: To encourage states of contemplation, this principle poses that wayfinding signs can act as curiosity triggers that persuade users to explore beyond the boundaries of a marked path —which in most cases is the most effective way of going from one place to another. When exploring beyond physical borders, the space of exploration of the unknown opens up; moving away from function, order and measurement into open-ended contemplative practices.

2. Design for presence: design for contemplative and sensorial practices: intends to highlight the spirit of a place and widen the spectrum of sensations perceived by the body through embodied experiences. This component of the framework takes into account the major role that landmarks play as reference points to understand the structure of a place, identify decision points and monitor the progress of navigation (Kettunen et al., 2013). In Wayfinding Design for Mindfulness, embodied –more specifically, sensorial and contemplative– experiences, are time detours and space portals that landmark the experience of the perceiver.

3. Unrestricted timeframes and direction movement: The third and last Approach aims to break down the assumption of uniformity of the wayfinding bodies. To give value to subjective experiences, it is imperative for wayfinding to restate the agency of individuals and their particular mind and body states. Consequently, this approach deletes the universal law of efficiency by not determining the right direction, order and pace at which explore an environment.

Stage 2: Applications of the Framework

Postcards

Application as an activity field guide and context mapping tool.

A set of postcards was designed as part of the second round of testing the framework. The cards describe each one of the activities for awakening the senses explained in Approach 2 of the framework (see page 112). In the same way that they were a tool for documenting insights during the testing, the cards could be integrated into the context mapping phase of architectural, wayfinding, or planning projects to recognize the motivations and attitudes of people when getting involved with a space. This information could help us, designers, discover the interaction between emotions and environment that could be later translated is making decisions regarding navigation strategies, landmarks definition, etc.

Lastly, the cards work as well as autonomous tools for individuals who want to engage mindfully with a natural environment and that wish to monitor them by written reflection.

Wayfinding system

Application in a wayfinding family design.

The approaches defined in the framework could have a physical form by applying the principles in the design of a wayfinding system. As an exercise, I designed a basic idea for a wayfinding system in Vorderen Tiergarten. Following the framework suggestions, the signs provide the information required to build a frame of mind, trigger curiosity to explore beyond the paths, make phenomena visible and integrate sensorial awareness features.

The group of signs merges identification, directional, and orientation signs—which are function-driven indicators—alongside curiosity-triggering signs that present activities for the perceiver to engage actively with the environment. For instance, a sign has a hole in the surface as an invitation to frame the landscape; another one is attached to the bark of trees to encourage touch; or a sign is attached to the handrails and invites listeners to hear the water aided by an amplifying cone.

The signs are intended to affect the ground as little as possible. For this reason, the family of signs is comprised of very svelte, brightly colored elements that can be identified from a far distance. The project design also incorporates elements designed for non-human users that share the same design language as the wayfinding signs. These elements include a house and a station for birds, as well as a hotel for insects.

Conclusions

Wayfinding design can enhance mindful experiences of natural environments by integrating principles that encourage embodied practices, exploration, and appreciation of one’s surroundings. The designed framework transforms wayfinding from a utilitarian, destination-focused activity into a journey that emphasizes sensory engagement and contemplation. By deliberately designing wayfinding systems that elicit curiosity and invite users to stray from the most efficient paths, individuals are encouraged to engage deeply with their environment. The shift from destination-orientedness to drifting allows moments of discovery and reflection, enhancing the mindful experience through heightened awareness and engagement with the natural world.

Additionally, wayfinding design can support mindfulness by creating spaces that enhance sensory experiences and contemplation. By incorporating landmarks and design elements that highlight the unique qualities of a place, wayfinding systems can serve as prompts for perceivers to pause, observe, and immerse in their surroundings. Sensory landmarks help create a cognitive map that merges geography with perceptions and information, enriching the overall navigational experience. Furthermore, allowing unrestricted timeframes and movements acknowledges the diverse needs and states of individuals, empowering them to navigate at their own pace and rhythm.

Further developments:

-Exploring deeper a conceptualization for Mindful Wayfinding as an approach for engaging meaningfully with spaces.

-I imagine this framework being considered in architecture planning or wayfinding design studios as a tool for considering an embodied approach to navigation tasks.

-Developing and testing 1:1 prototypes of the wayfinding family of signs, to test functionality features such as materiality, text sizes, colour, etc.

-A potential further development of the toolkit would be to test it in bigger groups of people.

-Changing the scope of the research to cover other locations that are not natural environments.

-Integrating the framework to environmental education for kids.

Book