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accessing the pre-test, personalized learning plan, and post-test for this chapter. See the
preface for more information.
I. INTRODUCTION
A. Repetitive movement through regular/structured exercise; such as with running,
cycling, or aerobics; without proper stretching, also causes muscles and ligaments to
tighten
B. Flexibility refers to the achievable range of motion at a joint or group of joints without
causing injury.
C. Benefits of Good Flexibility
1. Enhancing quality of life
a. Promotes healthy muscles and joints, enhancing freedom of movement in sports,
recreational activities, and activities of daily living
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b. Too much flexibility may increase injury rate, including joint dislocation and
subluxation.
2. Preventing low-back and other spinal column problems
3. Improving personal appearance and self-image
a. Improving and maintaining good postural alignment
b. Promoting proper and graceful body movement
4. Helping to develop and maintain motor skills throughout life
5. Treating dysmenorrhea, stress, and knots in muscle and fascia
6. Helpful in warm-up and cool-down routines before and after more vigorous aerobic
or strength-training exercises
D. Flexibility in Older Adults — Critical
1. Decreased flexibility
a. causes older adults to lose mobility for simple daily tasks.
b. causes older adults to lose range of motion to look over their shoulders to switch
lanes or parallel park, increasing the risk for automobile accidents.
c. hampers physical activity and exercise
d. is a risk factor for falls and subsequent injury.
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3. protects against misalignment-related pains and aches.
4. prevents falls.
5. enhances overall sense of well-being.
B. Poor posture
1. A risk factor for musculoskeletal problems of the neck, shoulders, and lower back
2. Faulty posture and weak and inelastic muscles are a leading cause of chronic low-
back problems.
a. Figure 8.7 shows proper body mechanics and a series of corrective and
preventive exercises.
C. Posture tests are used to
1. detect deviations from normal body alignment.
2. prescribe corrective exercises or procedures.
D. Posture analysis is best done early in life.
E. Posture analysis usually requires instruments and a trained observer.
1. A posture rating chart, such as that in Lab 8B, provides simple guidelines for
evaluating posture.
2. Table 8.6 contains the various categories as determined by the final posture score.
8-3
i. More pain
ii. Need a second person to assist
iii. Need more time to conduct each session
C. Physiological Response to Stretching
1. Two sensory organs, proprioceptors, protect muscles from injury.
2. Muscle spindles
i. are located within the belly of the muscle.
ii. detect length and change in length of nearby muscle fibers.
iii. send a message for the muscle to contract if stretched too fast(stretch reflex).
iv. operate with many normal actions but are extenuated with ballistic
movements.
3. Golgi Tendon organs are located in the tendon of muscles.
i. Excessive tension through a muscle activates reflex relaxation of the muscle
fibers, as experienced with PNF.
ii. This can increase joint range of motion.
D. Intensity (Figure 8.4)
1. The degree of stretch should be to only a point of mild discomfort or tightness at the
end of the range of motion.
2. The muscle should be relaxed as much as possible along with relatively slow
stretching movements.
E. Repetitions (Figure 8.4)
1. Duration of about 10 minutes
2. Each exercise should be done 2-4 or more times.
3. The goal is to adjust duration and repetitions to achieve total stretch time of 60
seconds.
4. Hold the final position each time for 10 to 30 seconds.
5. Older adults may benefit by final stretch hold time of 30-60 seconds.
F. Frequency of Exercise (Figure 8.4)
1. In the early stages of a flexibility program, the stretches should be done a minimum
of 2 or 3 days per week, but ideally 5-7 times each week.
2. After 6-8 weeks of training, flexibility can be maintained with only 2-3 sessions each
week.
8-4
3. Figure 8.5 illustrates exercises that are contraindicated (not recommended because
they may cause injury).
a. Reasons are given why each is contraindicated.
b. Safe alternatives are suggested.
8-5
a. Aerobic exercise, muscular flexibility, and muscular strength-endurance training
can include specific exercises that strengthen the spine-stabilizing muscles.
b. Aerobic exercise helps decrease body fat and psychological stress.
c. Regular stretching exercises can help the hip and trunk go through a functional
range of motion.
d. Muscular endurance of the muscles that support the spine is more important
than absolute strength, because these muscles perform their work during the
course of an entire day.
e. Several exercises for preventing and rehabilitating the backache syndrome are
given.
8. Yoga (Iyegar) has been found to enhance flexibility and relieve chronic low-back
pain.
9. Stress management
a. Excessive stress causes muscles to contract.
b. Chronic stress also increases the release of hormones that have been linked to
muscle and tendon injuries.
c. Stress causes people to forget proper body mechanics.
d. Proper stress management (see Chapter 10) should be a part of your
comprehensive back-care program.
10. Personal Flexibility and Low-Back Conditioning Program
a. Lab 8C helps you develop flexibility and low-back conditioning programs.
Laboratories
Classroom Activities
3. Class Diversity
• Ask the students to show extreme flexion or extension of selected joints.
• Have them compare the results.
• Ask why there is a difference.
• Then introduce the factors affecting flexibility, relating back to particular students as
examples.
5. Partner Stretches
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• Paired students go through a choreographed routine of partner-assisted stretching
exercises.
• Include proprioceptive neuromuscular facilitation stretches in the routine.
• Explain flexibility and strength principles throughout the session.
• Make the routine short enough so assignments can be reversed.
6. Stretching Routines
• Assign groups to demonstrate stretching routines for the class. The assignment may
include a specific flexibility focus (sport, activity, rehabilitation, etc.).
• Encourage creativity of the leaders in preparation and active participation of the
followers during the presentations.
8. Sports Stretching
• Assign each group a sport to investigate.
• Use student, internet, or guest expertise to assist in identifying unique flexibility
routines (or exercises) for that sport.
• Ask groups to demonstrate the sport-specific flexibility exercises.
• One student can explain as another performs the movement.
9. Safe Calisthenics
• Assign each group an unsafe callisthenic or ask them to brainstorm one commonly
performed.
• Group work should then be focused on how to make it “safer.”
• Have the groups demonstrate their process to the whole class, including whether the
“safe” version is recommended.
Teaching Strategies
1. Cartoons
• Use popular cartoons to illustrate flexibility problems that many Americans face.
8-7
3. Flexible Audio-Visuals
• Have a leader demonstrate (or lead the class through) flexibility exercises.
• Show some rhythmic gymnastics competition routines from the Olympics.
• Illustrate poor flexibility with photographs of individuals in poor body positions.
• Depict various athletic competitions. Discuss how athletics can increase or decrease
flexibility.
• Depict various daily life events. Discuss how life patterns can increase or decrease
flexibility.
6. Testimonials
• Bring in a very flexible person to show what is possible.
• Have another guest relate the life difficulties encountered because of low flexibility.
8-8
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saccharin from the medicine chest, so long as they lasted. The milk
often curdled in boiling, owing to the vessels it had been brought in
not having been cleaned since the milking the night before, and we
were compelled to eat the solid curds with a spoon. We served out
an allowance of beads to the men every day, with which they bought
milk, fat, and occasionally meat.
El Hakim heard that many years before, the sheep and goats of
the Rendili, with the exception of Lubo’s, which were camped in
another place at the time, had been swept away by a pestilence. In
such cases the custom of the tribe appears to be that the owner of
the surviving flocks must give the others sufficient animals to enable
them to recommence breeding; but he has the right to take them
back, together with their progeny, provided that his own needs
require it. Old Lubo, therefore, was practically the owner of all the
vast flocks of the Rendili, which could only be numbered by
hundreds of thousands. The confidence between the animals and
their owners was very noteworthy, even the sheep allowing
themselves to be handled freely for milking, and for purposes of
examination. They are of the fat-tailed variety, some of the tails
weighing as much as thirty pounds. This fat tail is another object
lesson of the way nature provides her creatures against all
emergencies. The Rendili sheep in times of plenty develop and store
a large reserve of nourishment in the fat of their ponderous tails, so
that when, as often happens, their pasturage becomes exhausted
through want of rain or other causes, they have a store to draw
upon, sufficient for their needs for a considerable period. Another
store of fat is also formed, in the case of the Rendili sheep, in a large
pouch or dewlap under the throat, and also on the breast-bone,
where the fat is often a couple of inches in thickness.
As an instance of the ignorance and denseness of the average
Swahili, as regards anything outside his own particular sphere, I will
mention a little incident which occurred one day. El Hakim sent
Jumbi and three or four men with a supply of cloth and beads to buy
sheep at a Rendili village. He was instructed to buy “soben,” i.e.
ewes, in good condition. He returned next day with a dozen or so of
the raggedest scarecrows that the Rendili had been able to rake out.
El Hakim reprimanded him, and asked why he had not obtained
better animals, as those he had brought had no fat tails at all, but
merely shrivelled-up skin. Jumbi answered that it was true that the
Rendili had brought sheep with much fatter tails to him, but he had
rejected them, their tails being so large that he thought the sheep
would not be able to travel!
The Rendili own donkeys, but not so many as the Burkeneji. They
also own horses, which the Burkeneji do not, and which they
probably procure from the Borana, who are reported to own vast
numbers of them. The Borana are a very powerful and numerous
tribe living in north-east Galla-land. They are fierce fighters, and it
was formerly quite the correct thing for any warrior among the
Rendili who yearned for distinction to lead a raiding party against the
Borana, who as often returned the compliment.
The Borana fight with two short, broad-bladed spears, while for
defensive purposes they carry a small round shield made from the
skin of the hump of the oryx. They wear cloth—a small cloth round
the loins and a larger one thrown over the shoulders completing their
costume. They possess large numbers of cattle, sheep, and goats,
and vast herds of half-wild horses. They are a sullen, inhospitable
people, very unwilling to receive strangers. They, like the Rendili and
Burkeneji, wear sandals, the thorny acacia, so plentifully distributed
thereabouts, being even too much for the naked feet of savages.
The Rendili ride their horses with a saddle something like the
native Somali saddle. It is made of wood, covered with sheepskin,
and is fastened by a girth knotted to rings in the saddle. The stirrups
are similar to those of the Somali, consisting merely of two iron rings,
into which the rider thrusts his big toe, his sandals having been
previously removed. A breast-plate and crupper are used to keep the
saddle in place. They use a very crude iron bit, of a particularly cruel
form, attached to strips of undressed leather which do duty for reins.
The Rendili are among the most persistent beggars that I have
ever met with. The Egyptian beggar, with his oft-reiterated
“backshish,” is hard to beat, but the average Rendili could easily give
him long odds and a beating. It grew to be quite a fashionable
amusement with them to come down to our camp, often some hours’
journey, and spend the day in begging for small articles. When El
Hakim, who slept outside his tent, awoke in the morning, he would
find a number of them squatted round his bed, and as soon as he
opened his eyes a murmur of “Mate serutia?” (Is there no brass
wire?) greeted him. He would answer “Mate! mate!” (No! no!) and
retreat hurriedly to the interior of the tent. But it was of no use; a
moment later he would be again approached by his questioners, who
would softly inquire, “Mate serutia?” having apparently forgotten his
emphatic negative to the same inquiry five minutes before. Again El
Hakim would answer, “Mate serutia!” (There is no brass wire!). So,
gazing reproachfully at him, his tormenters would leave him and
come to me.
The same succession of beseeching inquiry and stony refusal
would be gone through, and when they were convinced that I was as
hard-hearted as El Hakim, they would leave me and try George. He
also was adamant; but they were not discouraged. Back they would
go to El Hakim, and repeat the whole performance.
This happened every hour of every day during the whole period of
our sojourn among them; it almost drove us frantic on occasions. To
do them justice, the cry was sometimes varied; sometimes it was
“Mate serutia?” and other times “Mate tumbao?” (tobacco), of which
they are inordinately fond, probably because they can obtain it only
on the rare occasions when they come in contact with the Wa’embe,
and the Reshiat at the north end of the “Basso Norok” (Lake
Rudolph).
Lubo himself often sat for hours in front of the temporary hut of
palm leaves we had erected as a council house, begging for a few
beads or a small piece of brass wire. We ridiculed him once, saying
that we were surprised that he, who was such a wealthy man, should
beg for a few beads. He was amazed!
“Is it not good to give?” he said.
“Well, then, why do you not give us something?” we inquired.
“You have never asked me!” he answered simply.
If we had been a wealthy exploring caravan, rich enough to have
bestowed munificent gifts on the Rendili on our arrival, doubtless
their value, or near it, would have been returned to us in kind, but we
could not then have been certain of getting what we needed, as the
return gift might have consisted of camels or some other commodity
which we did not require, and which we would be unable, from the
nature of the case, to refuse. We preferred, therefore, the slower and
more sordid process of bartering for what we wanted. We had, of
course, bestowed presents on arrival, but nothing large enough to
warrant the gift of perhaps half a dozen camels in return.
Their begging was at times particularly aggravating; for instance,
after a hot and weary morning passed in trade “shauries” and
discussions with the various elders respecting presents to be given
and received. Having lunched on a quart of milk or so, we would
retire for a smoke and a siesta. Just as we were dropping off into a
delicious doze, a dusky countenance would be thrust into the hut,
and a gentle voice would softly utter, “Mate serutia?” accompanied
by a touching smile and insinuatingly outstretched paw. At such
times language failed us, and we could only glare. But glaring did not
seem to have any effect; the intruder did not mind it in the least, so
the services of Ramathani had to be requisitioned, and as he led the
culprit gently away, we would compose ourselves once more to
sleep to the accompaniment of the plaintive murmur of “Mate serutia”
sandwiched between the voluble remonstrances of our faithful
henchman.
But five minutes later, the whole performance would be repeated!
The Rendili villages consist of low, flat-topped huts constructed of
bush and reeds arranged in a circle a hundred yards or so in
diameter. In the centre they construct a circular enclosure for their
flocks. Outside the whole a strong thorn “boma” is built, with
generally two gateways on opposite sides, which are closed at night.
In consequence of the great reduction in their numbers by small-pox,
most of the villages were very short handed. Women and little
children acted as shepherds in place of the now extinct warriors,
whose duty it had been before the scourge removed them. So much
was this the case that in some villages the inhabitants, even when
reinforced by the women and children, were still too few to be able to
drive all their animals to water daily. They were therefore reduced to
the expedient of driving their sheep and goats down one day, and
the camels the next, and so on alternately.
Their household utensils were few, and simple in construction.
Their milk-vessels were either of wood, hollowed and shaped, or of
plaited string, made watertight with gum. Some of the vessels of
plaited string were further strengthened by a covering of raw hide
stitched with gut. They were made in all sizes, ranging from a tiny
measure holding scarcely a pint to large vessels holding two or three
gallons. They also construct a rude spoon from plaited string. They
possess a few gourds, doubtless obtained by barter from other
tribes. They use the bladders of animals for the purpose of holding
fat, and for other purposes, such as satchels and bags.
The pack-saddles for their camels and donkeys are made of
wickerwork. They are very light and strong, and answer the purpose
admirably. The donkey pack-saddle consists of two elongated oval
frames of bent wickerwork laced with strips of hide in a similar
manner to the gut in a tennis racquet. These frames are then
connected with two broad bands, which are fastened to their lower
edges and pass over the donkey’s back. The forage or household
effects, or whatever has to be carried, is packed on the donkey,
being kept from slipping by the frames, which are then tied with
cords on their upper edges, one to the other, thus making the
package complete and snug.
Their weapons consist of spears, shields, and bows and arrows.
The spears are very light, and do not look at all dangerous. The
blade is of the usual laurel-leaf shape, common to the Suk, Turkana,
and Kamasia tribes, though one or two of Somali pattern are
occasionally seen.
Their shields are also of the shape peculiar to the Suk and
Turkana. Made of buffalo-hide, they are of a very narrow oblong
shape, with a peculiar curve when seen in profile. They are
ornamented with a tuft of feathers at the top. They are now usually
constructed of ox-hide, as, since the rinderpest, the buffalo is very
scarce, and a buffalo shield is valued accordingly. There are also a
few of the wickerwork shields of the Reshiat in use among them.
Their bows differ in shape from those of the A’kikuyu and
Wa’kamba, in that they are turned forward at the ends, in a similar
manner to the conventional Cupid’s bow. So far as I could ascertain,
their arrows are not poisoned.
They do not use clubs as weapons; at least, I saw none that could
be used as such. The only club they carried consisted of the kernel
of the doum nut fastened on to the end of a slight stick some
eighteen inches in length, a hole being bored longitudinally through
the nut, and the stick inserted. The kernel was in many cases
ornamented with small coloured beads, which were inlaid when it
was new and comparatively soft, the whole then finished off by being
covered with a thin layer of gum.
That the reports of the powers of the Rendili in warfare were not
devoid of foundation was borne out in a striking manner by facts
which came under our observation. Many of our visitors showed livid
scars on the left forearm and breast. Inquiry revealed the fact that
the warriors who wished to be accounted brave in warfare dispensed
with their shields altogether, receiving on their left forearm those
spear-thrusts they were unable to avoid. This is, as far as I know, a
unique characteristic among African savages, though I am open to
correction on that point. The fact that the Rendili, besides attacking
the Borana, have also successfully raided the Wa’embe and the
A’kikuyu of north-east Kenia speaks well for their courage and
enterprise. Most of the elders we met showed great scars on the
arms, breasts, and thighs—relics of spear-thrusts received in the
sanguinary conflicts of their hot-blooded youth. The tribe now shows
only the merest traces of its former greatness, depending mainly on
the Burkeneji for protection from outside interference, though they
are still by no means to be despised.
The Burkeneji, noting the ravages of the small-pox on their once
all-powerful neighbours, were not slow in profiting by the lesson.
When the scourge appeared, they sent their young men away to
separate camps, and so preserved them. They were able to do so
without inconvenience, as they did not own such numbers of animals
as the Rendili, who would not send their youths away, as they
wanted them to look after their flocks and herds—a short-sighted
policy which cost them very dearly.
Now, the Burkeneji were perfectly willing to protect the Rendili, but
in return they considered that they ought to be allowed the right to
help themselves from the Rendili flocks whenever they felt so
disposed; and to do them justice they fully acted up to this idea,
without fear of reprisals. It seemed to me a very peculiar state of
affairs. The two tribes lived together, that is, their villages were
intermingled, and they travelled together; yet the Burkeneji
constantly raided the Rendili, and though the Rendili did not seem to
like it, they never openly resented the depredations.
Old Lubo once complained to us that he had been raided during
the afternoon—as a matter of fact, the raid took place not five
minutes’ walk from our camp—and a few score of sheep and two
women had been looted from him. We inquired why he made no
attempt to recapture them. He opened his eyes widely at the novelty
of the idea.
“We do not fight between friends,” he said.
Notwithstanding their fighting qualities, both the Rendili and
Burkeneji were very anxious about the Masai. They seemed to live in
dread of them. We were frequently asked if we had seen any Masai
on our march up, and whether we thought they were coming to the
Waso Nyiro. Large parties of Masai “elmoran” (warriors) had
occasionally attempted to raid the Rendili, but were almost always
unsuccessful, the principal reason being the inaccessibility of the
country and the nomadic habits of the tribe.
On the march the Masai elmoran carries next to nothing in the way
of provisions, trusting to find cattle on the road, which he can use for
food, after massacring the owners. Thompson describes the
ceremony of the departure of a Masai war-party thus—
“For a month they devoted themselves to an indispensable,
though revolting preparation. This consisted in their retiring in small
parties to the forest, and there gorging themselves with beef. This
they did under the belief that they were storing up a supply of muscle
and ferocity of the most pronounced type. This strange process
being finished and the day fixed on, the women of the krall went out
before sunrise, with grass dipped in the cream of cow’s milk. Then
they danced, and invoked N’gai for a favourable issue to the
enterprise, after which they threw the grass in the direction of the
enemy. The young men spent several hours at their devotions,
howling out in the most ludicrous street-singer fashion, ‘Aman N’gai-
ai! Aman M’baratien!’ (We pray to God! We pray to M’baratien!).
Previous to this, however, a party had been sent to the chief ‘lybon’
of the Masai—M’baratien—to seek advice as to the time of their
start, and to procure medicines to make them successful. On their
return the party mustered and set off!”