Critical analysis of the liden 2015 (qualitative)
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EMPIRICAL STUDY
The meaning of learning to live with medically unexplained symptoms as narrated by patients in primary care: A phenomenological�hermeneutic study EVA LIDÉN, PhD1, ELISABETH BJÖRK-BRÄMBERG, PhD2 &
STAFFAN SVENSSON, MD3
1Institute of Health and Care Sciences, The Sahlgrenska Academy, University of Gothenburg, Gothenburg, Sweden, 2Institute
of Environmental Medicine, Karolinska Institutet, Solna, Sweden, and 3Angered Family Medicine Unit, Angered, Sweden
Abstract Background: Although research about medically unexplained symptoms (MUS) is extensive, problems still affect a large group of primary care patients. Most research seems to address the topic from a problem-oriented, medical perspective, and there is a lack of research addressing the topic from a perspective viewing the patient as a capable person with potential and resources to manage daily life. The aim of the present study is to describe and interpret the experiences of learning to live with MUS as narrated by patients in primary health-care settings. Methods: A phenomenological�hermeneutic method was used. Narrative interviews were performed with ten patients suffering from MUS aged 24�61 years. Data were analysed in three steps: naive reading, structural analysis, and comprehensive understanding. Findings: The findings revealed a learning process that is presented in two themes. The first, feeling that the symptoms overwhelm life, involved becoming restricted and dependent in daily life and losing the sense of self. The second, gaining insights and moving on, was based on subthemes describing the patients’ search for explanations, learning to take care of oneself, as well as learning to accept and becoming mindful. The findings were reflected against Antonovsky’s theory of sense of coherence and Kelly’s personal construct theory. Possibilities and obstacles, on an individual as well as a structural level, for promoting patients’ capacity and learning were illuminated. Conclusions: Patients suffering from MUS constantly engage in a reflective process involving reasoning about and interpretation of their symptoms. Their efforts to describe their symptoms to healthcare professionals are part of this reflection and search for meaning. The role of healthcare professionals in the interpretative process should be acknowledged as a conventional and necessary care activity.
Key words: MUS, primary care, person centred care, phenomenological-hermeneutics
(Accepted: 19 March 2015; Published: 16 April 2015)
Medically unexplained symptoms (MUS) is a condi-
tion that affects a large but heterogeneous group
of people. The health services have so far been
unsuccessful in addressing the healthcare needs of
these people, partly because of outdated theories and
diagnostic systems that fail to encompass the com-
plexity of the patients’ health problems (Fink &
Rosendal, 2008). The lack of a medical explanation
and cure leaves patients and healthcare professionals
in a situation where both parties may feel unsatisfied.
However, recent research has shown promising results
concerning the effectiveness of care methods such
as mindfulness (Fjorback, Arendt, et al., 2013;
Fjorback, Carstensen, et al., 2013) and stepped care
(Gask, Dowrick, Salmon, Peters, & Morriss, 2011).
In this study we focus on the patient’s point of view by
elucidating how persons suffering from MUS learn
to live with the condition and strive to find meaning in
a changed health and life situation.
The estimated prevalence of patients who seek
primary care for MUS varies from 3 to 30% (Aamland,
Malterud, & Werner, 2014; Kroenke, 2003; Wessely,
Nimnuan, & Sharpe, 1999). The variation could be
related to the different definitions of the condition
but also to the range of inclusion criteria in research
(Aamland et al., 2014; Barsky & Borus, 1999; Brown,
Correspondence: E. Lidén, Institute of Health and Care Sciences, The Sahlgrenska Academy, University of Gothenburg, Box 457, SE-405 30 Gothenburg,
Sweden. E-mail: [email protected]
International Journal of
Qualitative Studies on Health and Well-being �
# 2015 E. Lidén et al. This is an Open Access article distributed under the terms of the Creative Commons Attribution 4.0 International License (http:// creativecommons.org/licenses/by/4.0/), allowing third parties to copy and redistribute the material in any medium or format and to remix, transform, and build upon the material for any purpose, even commercially, provided the original work is properly cited and states its license.
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Citation: Int J Qualitative Stud Health Well-being 2015, 10: 27191 - http://dx.doi.org/10.3402/qhw.v10.27191 (page number not for citation purpose)
2007; Kroenke, 2003; Peveler, Kilkenny, & Kinmonth,
1997; Wessely et al., 1999). Extensive research has
demonstrated the difficulty of explaining and mana-
ging MUS in healthcare settings (Barsky & Borus,
1999; Brown, 2007; Henningsen, Zipfel, & Herzog,
2007; Peveler et al., 1997; Rolfe, 2011; Salmon, Ring,
Humphris, Davies, & Dowrick, 2009; Wessely et al.,
1999) but the inexplicability of this condition is an
unstable phenomenon, as medical explanations for
the symptoms can sometimes be found (Gask et al.,
2011; Leiknes, Finset, Moum, & Sandanger, 2006).
This fact makes the healthcare situation unpredict-
able for patients as well as health professionals.
The causes of the patients’ symptoms have often
been claimed to be of mental origin, as a consequence
of their life situation and/or distress at deviation from
cultural norms (Epstein, Quill, & McWhinney, 1999).
In a literature review investigating psychological
explanatory models, Rief and Broadbent (2007)
identified a variety of cognitive, behavioural, and
emotional aspects in research related to patients’
experiences and management of symptoms. Other
studies emphasize that MUS is also associated
with biological processes involving, for example, the
endocrine and immune system, amino acids and
neurotransmitters, as well as the persons’ physiologi-
cal activation and cerebral activity. The combination
of these psychobiological and psychological processes
has been described as parts of a signal/filter system
that affect the patients’ experiences of symptoms
(Rief & Barsky, 2005). Rief and Broadbent (2007)
concluded that existing models have strengths as well
as weaknesses. Simplistic models (such as those that
focus on attention, perception, and attribution) are
too individualistic to explain the complexity of the
origin of the symptoms. On the other hand, more
developed models that include emotional, social, and
interactional factors are primarily descriptive and lack
explanatory power.
From the patient’s point of view, living with MUS
has been described as a struggle. Feelings of being in
chaos, being a medical orphan, and that people
perceive that the problems only exist in the mind
have been described (Nettleton, Watt, O’Malley,
& Duffey, 2005). Discriminating attitudes and cate-
gorization of people based on societal and normative
prejudices have also been revealed in research: for
example, a Danish study found that symptoms
among patients with a low educational level were
more frequently classified as psychological compared
to highly educated patients, where the same symp-
toms were interpreted as tiredness due to a heavy
work load (Mik-Meyer, 2011). Some patients with
MUS reject psychological explanations for their
problems as they consider them stigmatizing. Tradi-
tional methods such as reattribution that are solely
based on medical and psychological science are there-
fore deemed too narrow to address the complexity
of MUS, as the patients’ sociocultural context should
also be considered when interpreting her or his
symptoms (Gask et al., 2011). Nevertheless, many
patients choose to adapt to the narrow medical
framing and tacit demands of consultations in the
healthcare context (Risør, 2009).
Research has emphasized the need for a persona-
lized approach when caring for patients with MUS
because of their heterogeneity (Aamland et al., 2014)
and the importance of being attentive to patients’
emotions and interpretations of their health and life
situation (Gask et al., 2011; Smith et al., 2006).
However, in order for patients to be taken seriously,
their narratives must be considered trustworthy by
the listener (Hydén & Brockmeier, 2008; Werner &
Malterud, 2003). If not, their request for care might
be refused, leading to loss of moral esteem (Bülow,
2008). The patient’s position in healthcare encoun-
ters is thus vulnerable and there is a risk that essential
information about her or his health status and
resources may be overlooked in the assessment and
care planning process.
Although research about MUS is extensive, most
studies seem to address the topic from a problem-
oriented perspective. The absence of effective methods
to relieve patients’ symptoms leads to the question
of how healthcare professionals can support people
with MUS to help them endure as well as manage
the hardships in daily life.
In this study we have chosen to focus on the
possibilities and resources for health and well-being
as reported by those who suffer from MUS. We
will therefore address the question of how people
learn to live with MUS, despite a sometimes chaotic
life situation and unpredictable future, and what
they learn from their experiences. In line with, for
example, Malterud et al. (2000), we see this knowl-
edge as an expertise that should be acknowledged in
healthcare encounters, education, and the develop-
ment of care models. We have been inspired by
a pedagogical perspective that highlights people’s
reflections as a means of developing new knowledge
in situations where previous practices have proved
unsatisfactory (Dewey, 2007; Schön, 2003). The
perspective of health and healthcare that frames
the study is person-centred, recognizing patients
as whole persons and acknowledging their capacity
and resources for health (Ekman et al., 2011;
Smith, 2010). Our study is part of a project called
Symptom Contextualization in Primary Health Care
(SCPHC), comprising several studies with a variety
of data collection methods. The aim of the present
study was to describe and interpret the experiences of
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Citation: Int J Qualitative Stud Health Well-being 2015, 10: 27191 - http://dx.doi.org/10.3402/qhw.v10.27191
learning to live with MUS as narrated by patients
in primary healthcare settings.
Method
A phenomenological�hermeneutic method (Lindseth & Norberg, 2004) was used in this study. The
participants were recruited between April and
November 2011 at two suburban primary healthcare
centres in Sweden. The inclusion criteria were
as follows: age 18�64 years; at least eight visits to a physician or nurse at the healthcare centre during
the previous 12 months; no specific organic or psy-
chiatric cause for the frequent contact; and at least
Figure 1. Flowchart of the data collection process.
Learning to live with medically unexplained symptoms
Citation: Int J Qualitative Stud Health Well-being 2015, 10: 27191 - http://dx.doi.org/10.3402/qhw.v10.27191 3 (page number not for citation purpose)
50% of reported symptoms medically unexplained.
These criteria are a modified version of those used
by Smith et al. (2004).
Potential participants were identified by screen-
ing incoming telephone calls from patients to the
healthcare centre (identification carried out by SS).
Patients deemed suitable were later contacted by one
member of the research team (EL or EBB), who
asked them if they would be willing to participate in
the study. The request was formulated in everyday
language: ‘‘I am part of a research group investigat-
ing how patients with symptoms for which there
is no specific medical explanation manage their daily
life. Would you be willing to participate in such a
study?’’ A total of 20 patients agreed to participate in
one or more of the studies in the SCPHC project.
Most participants were recruited during the exten-
sive data collection period between September and
November 2011 (see flow chart in Fig. 1). In the
present study, ten individuals (three men and seven
women) aged 24 to 61, seven of whom had an
immigrant background, agreed to participate.
The time and place for the interview were chosen
by the participants, who opted for their own home
(5), the university (3), the healthcare centre (1), and
a public library (1). The interviews, which lasted
between 21 and 80 min (mean 59 min), were per-
formed by EL and audio-recorded by means of a
digital device. The researcher explained that she
had not read the medical record nor had she any
prior information about the participant. The opening
question was, ‘‘Would you like to begin by telling
me a little about yourself and your daily life?’’ Open-
ended questions were posed about contextual factors
such as work, healthcare, and family situation. In order
to obtain a comprehensive narrative, the researcher
encouraged the participants to link key events in a
timeline. The audio-recorded interviews were tran-
scribed verbatim by a professional secretarial service.
Interpretation of the data was carried out in three
steps: naive reading, structural analysis, and com-
prehensive understanding (Lindseth & Norberg,
2004). The narratives were first read several times
in order to grasp the essence of the text, which was
formulated as the naive understanding. During the
structural analysis a methodical and critical distance
was maintained in order to validate or reject the
naive understanding. In this step the intention was to
describe ‘‘what the text said’’ (Lindseth & Norberg,
2004, p. 146) by remaining close to it and not taking
the interpretation too far. The text was then taken
out of context and divided into meaning units that
were condensed, coded, compared, and finally cate-
gorized into subthemes and themes. Reflection on
the naive understanding took place throughout the
whole process. This reflection led to reconsideration
of the naive understanding and a new structural
analysis was carried out until agreement was
achieved between the naive understanding and the
result of the structural analysis. This process was
mainly undertaken by the first author. Finally, the
naive understanding and the structural analysis were
theoretically and critically reflected upon in order to
open into a new and deeper comprehension of ‘‘what
the text was talking about’’ (Lindseth & Norberg,
2004, p. 146). In this step all authors contributed
by applying their varying personal, professional, and
scientific experiences to the text, thus ensuring that
the interpretation was as critical and creative as
possible.
Ethical considerations
This study was approved by the regional Ethics
Committee in Gothenburg (No. 115�11). Informed consent was obtained both orally and in writing from
all participants.
Findings
The participants’ narratives about learning to live
with MUS concerned what they learned as well as
how they learned. The narratives comprised their
experiences, actions, and reflections from the day the
symptoms started. The participants’ learning was
interpreted as a process involving reflection about
their previous life, the present, and the future.
Naive understanding
Learning to live with MUS seems to be about
coming to terms with shattered opportunities
for ordinary daily life. The condition evokes
feelings of being changed as a person and loss
of joie de vivre. It involves reflection on how
life used to be, including both bad and good
memories, in addition to hope for as well as
fear of the future. Learning to live with MUS
is a struggle to interpret symptoms and manage
a daily life that is dominated by them. The
struggle sometimes leads to new insights about
who you are and life per se.
Themes
The structural analysis led to two themes and five
subthemes (Table I) illustrating the learning process,
which involved an increasing awareness about the
body and bodily reactions, considerations about
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Citation: Int J Qualitative Stud Health Well-being 2015, 10: 27191 - http://dx.doi.org/10.3402/qhw.v10.27191
practical matters in daily life, and also reflections
about existential issues. The first theme, feeling
that the symptoms overwhelm life, describes how the
participants recognized signs of illness and realized
that a major change in life had occurred. The second
theme, gaining insights and moving on, reveals how
the participants approached the challenge of living
with their inexplicable and unpredictable illness.
Feeling that the symptoms overwhelm life. The partici-
pants described receiving signals from their bodies
and sensing that something was wrong. They stated
that the physical and psychological symptoms in
combination with social problems more or less
dominated life and described their difficulty accept-
ing that they had become vulnerable and dependent.
The narratives involved descriptions of a fight for
control, structure, and safety in daily life.
Being restricted and dependent in daily life*The participants described symptoms that caused physical
immobility and inability to perform normal daily
activities. They were unable to engage in recreational
activities, keep their home in order, or maintain social
relationships. Psychological symptoms such as anxi-
ety also restricted daily life, leading to limitations that
made the participants feel lonely. Even small dis-
turbances in daily life could trigger excessive stress.
Pain and fatigue were two major reasons for re-
strictions in daily life. Pain could move all over the
body and was described as slight or piercing with
varying intensity. It could strike like a bolt of lightning
and one participant described how she tried to ‘‘save
herself ’’ (P3). One participant claimed that she felt
best when she was asleep, because then she was not
tired and had no pain (P8), whereas another ex-
pressed that the body did not relax even when asleep
(P6). Fatigue was described in terms of sleep depriva-
tion, inability to rest, and a state of constant tension.
The participants reported a paralyzing feeling of
powerlessness, emptiness, lifelessness, and passivity.
Circadian rhythm disturbances seriously affected family
life. The participants also spoke about severe exhaus-
tion leading to cognitive limitations: being unable to
focus properly and the brain being ‘‘sluggish.’’ One
woman described a feeling of being in a twilight zone:
P8: But always feeling tired is like living in a . . . [4-s pause] . . . twilight zone or something. I misunderstand what people say, I don’t hear
what they say, I can’t follow and . . .
Losing the sense of self*The participants’ inability to maintain their ordinary life and appearance
evoked lack of self-confidence and feelings of lost
identity and shame. The desire to work and earn
money was emphasized, while shame about being
unable to support oneself and one’s family was
expressed in the narratives. One participant said:
P7: ‘‘What kind of person am I?’’ I ask myself
‘‘Where do I get this money?’’ . . . I compare myself with my father.. . . He worked until he was 80 and doesn’t approve if you don’t work.
So I lie and tell him that I am working.
For the participants from other countries, loss of
language proficiency due to few contacts with native
Swedish people during long-term sick leave was
described as an obstacle when encountering health-
care professionals, causing feelings of powerlessness and
of being illiterate (P2). The narratives involved descrip-
tions of and reflections on how life had turned out and
how the participants had changed. For example, one
participant said that she did not recognize herself
when she looked in the mirror: ‘‘The person I am
today is a stranger’’ (P8).
Gaining insights and moving on. Over time the
participants gained a distance that made it possible
to detect patterns in relation to health and various life
events. They searched for explanations that could
make sense of their illness experience and developed
strategies for managing a changed daily life. They
used various methods to protect and strengthen their
health. Learning to express symptoms and concerns
was an important part of this process, which they
practised when trying to describe their symptoms
to physicians. Self-reflection and reflections with
family members or friends were important for gaining
perspective and finding new meaning in life.
Searching for explanations*The participants used various explanatory frameworks when describing
their impaired health, such as poor genetic immune
defence (P7). Others interpreted their symptoms
Table I. Overview of themes and subthemes
Theme Subtheme
Feeling that the symptoms
overwhelm life
Being restricted
and dependent in
daily life
Losing the sense of self
Gaining insights and Searching for explanations
moving on Learning to take care of
oneself
Learning to accept and
becoming mindful
Learning to live with medically unexplained symptoms
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as being related to their personality: ‘‘Some can
handle pressure, others can’t’’ (P6). Their health
and health situation were also described from a
social perspective, as a result of difficulties involving
lack of structure and control in private life and/or
work, poor relationships, and traumatic events:
P5: . . . because at school I was always badly bullied. It was during my entire time at school
so I was very depressed. . ..
The participants’ work situation was described
as related to their health; an overloaded work
situation could be seen as a plausible cause of the
symptoms:
P8: . . . But because I was constantly active and had kids and everything, I could never really
reflect on . . . [3-s pause] . . . I was so busy that I never had time to stop and think at all.
EL: You just worked on?
P8: YES, I just worked on.
EL: Mm.
P8: And it is very likely . . . [4-s pause] . . . it is coming back at me now. . .
However, unemployment was also considered a
cause of the illness:
P7: When you are unemployed, something
happens to the body.
EL: Has unemployment really made you ill?
P7: Yes.
The narratives also contained sections where the
participants clearly distinguished between ‘‘the ill-
ness’’ and ‘‘the person.’’ For example, one partici-
pant interpreted her depressed mood as a result of a
tense body and not related to herself as a person
(P6).
The participants wished that the healthcare pro-
fessionals would listen to their experiences and
discuss their interpretation of the symptoms. At
times the opportunity to describe their experiences
appeared to be more important than receiving a
diagnosis:
P1: I have tried to explain [to the physicians]
that I know there is a relationship between my
psychological state [and the physical symp-
toms] but . . . I don’t mean that they are not related but I feel different when I have this pain
compared to when I only have psychological
problems.
EL: What would you like them [the physicians]
to do?
P1: I would like them to listen more instead of
trying to put a name on it.
Learning to take care of oneself*The narratives revealed that over time some participants learned to
see new possibilities in life. Their ambition was to
live in the ‘‘here and now’’ by avoiding all thoughts
about the past and future. For example, one par-
ticipant who suffered from constant pain described
his efforts to ignore it while at the same time being
cautious:
P4: I get even more . . . in other words, it becomes even worse so I have difficulty work-
ing with my hands, . . . a burning feeling and radiating pain.. . . I do things anyway, but I am more cautious.
The participants found strategies to cope with the
symptoms and learned how to protect themselves,
for example by shutting out destructive thoughts
during dark days. Instead, they tried to take a
detached view and attempted to maintain a positive
attitude. One man described using a metaphor to
promote a positive mindset:
P7: The stress management course taught me
to see more clearly and . . . as my friend said, ‘‘You must always imagine that you are wearing
a helmet. All these problems are like stones
hitting your head, but if you wear a helmet they
can’t hurt you.’’
The participants prioritized in order to function
as ‘‘normally’’ as possible and feel well. Being able
to work was described as important for well-being:
EL: What do you do to feel well?
P4: Well . . . the problem is . . . you know, working is actually very good for the body, you
forget, you meet people, you feel good.
Rest was described as a prerequisite for the
ability to work. It sometimes happened that they
declined invitations to social events ‘‘because
the weekends are reserved for rest’’. (P5).
Learning to take care of oneself could also concern
working in an ergonomically correct manner. The
participants described how they tried to find ways to
manage their body, regain control, and become
strong. Some used meditation and yoga, while others
found strength by taking walks in nature. Despite
pain, most participants exercised regularly in various
ways, which they considered necessary for function-
ing in daily life.
Learning to accept and becoming mindful*The participants related the difficulty of coming to terms
with their restricted health and life situation. It was
described as difficult to be classified and to recognize
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oneself as a patient, especially if the participant
in question had been on ‘‘the other side,’’ that is, a
healthcare professional.
P6: Yes. You say to him [the physician]
‘‘. . . now I must learn but I feel weak. I believe that I must accept having to learn to live
with my pain.’’ And although I have a lot of
knowledge it does not help me emotionally.
In the narratives, relationships with other people
were emphasized as a source of strength. Children
and grandchildren strongly influenced the partici-
pants’ outlook on life; in some cases they were the
only reason for living (P3, P7). Relationships with
friends, animals, and God were significant for the
participants’ well-being (P5). There were reflections
on children’s right to grow up in a loving family, as
well as narratives about strengths, abilities, desires,
and hope characterized by self-respect, pride, not
being a victim, and a power that came from within.
Some participants tried to visualize the future in a
positive way, for example, being a good grandmother,
while others were concerned about preventing the
next generation from repeating their own or their
parents’ mistakes. The narratives also involved re-
flections on life and insights that had developed
over time. The participants talked about accepting
a new and unfamiliar situation and realizing that not
everything can be explained. The stories also con-
tained conclusions that, despite the suffering, life had
also contained joy:
P1: But at the same time, there has also been
joy in life. If it had only been misfortune it
would have been different, but I have had both.
Moreover, there were statements that highlighted
the value of their experiences, not only for them-
selves but for others:
P5: But later, when you have got over the worst
and you can see how you came through, you
can help others by sharing your experiences.
Comprehensive understanding
The meaning of learning to live with MUS was
interpreted as a great and difficult challenge that
involves losing control over life, becoming disor-
iented, and then beginning a battle to reorient. This
battle involves making sense of the body and life per
se, an endeavour that encompasses both a practical
level, functioning in daily life, and an existential
level, discovering new and sometimes unexpected
aspects of oneself. The narratives indicated variation
in the participants’ trust in their personal abilities.
Their experience of learning to live with the symp-
toms had different outcomes; some believed that their
basic self-image was preserved and even strength-
ened, whereas others felt so different they no longer
recognized themselves.
We have chosen to interpret the results of the naive
reading and structural analysis by means of Kelly’s
personal construct theory (PCT) in combination
with Antonovsky’s theory of sense of coherence
(SOC) (Antonovsky, 1987; Butt, 2008). According
to the PCT, people can be seen as ‘‘scientists’’ who
continuously search for ways to find meaning in life
by testing hypotheses and methods to develop an
expedient and sustainable personal interpretative
framework, that is, a system of constructs (Butt,
2008). These are described as fundamental but not
deeply considered personal views about issues such as
self-image, relationships, and life circumstances. In-
dividuals’ repertoire of constructs is not static but
developed in a dynamic, ongoing process, which
allows for adjustment if they become inadequate
in times of change (Butt, 2008). The use of SOC in
this interpretation was seen as appropriate because of
its comprehensive approach integrating the human
dimensions of cognition, activity, and existentiality
in the process of people’s meaning-making in addition
to its salutogenic foundation (Antonovsky, 1987).
The first theme, feeling that the symptoms overwhelm
life, illuminates the sense of confusion, fear, frustra-
tion, and strangeness that emerges when the symp-
toms start to appear. The participants tried to protect
themselves from the new and unfamiliar bodily
sensations, which raised questions about what was
going on. They began to reflect on and question
assumptions previously taken for granted: truths
about themselves as people, their relationships,
and circumstances in their sociocultural context.
This reflection highlighted the need for new inter-
pretative tools as, according to Butt, Kelly would have
described it (Butt, 2008).
The second theme, gaining insights and moving on,
concerns how the participants struggled to recon-
struct their life. This process can be illustrated by
Antonovsky’s theory of SOC. The subtheme search-
ing for explanations is related to comprehensibility;
learning to take care of oneself deals with manageability;
and learning to accept and becoming mindful concerns
the search for meaning. Comprehensibility refers to
how a person perceives a stimulus as rational, grasp-
able, and clear (Antonovsky, 1987). In this study, the
findings demonstrated that the participants’ search for
explanations involved a wide range of psychological,
social, cultural, and organizational perspectives. The
participants were eager to discuss their personal
interpretations with healthcare professionals as well
as with friends and family members. Even if they
were unable to agree about the interpretation, they
Learning to live with medically unexplained symptoms
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welcomed opportunities to formulate their experiences
and thoughts and obtain serious feedback on their
reflections.
Regarding manageability, we found that the parti-
cipants used a variety of health resources, which is
similar to what Kelly described as ‘‘positive projects’’
(Butt, 2008). Concrete actions such as exercising,
looking after pets, nurturing relationships with family
and friends, and spending time in nature were
described as increasing their energy level, as well as
maintaining and enhancing a positive self-image of
being physically active, strong, independent, respon-
sible, and competent. In other cases the participants
performed cognitive exercises in order to learn
how to recognize the opportunities in life, live in
the here and now, and prevent destructive thoughts.
Some stated that they had stepped out of their
ordinary context and had learned to manage their
symptoms by keeping a distance, which enabled them
to identify new and more appropriate constructs for
their changed health and life situation. For example,
a reconstructed and more tolerant self-image could
emerge when a person managed to preserve a sense
of being valuable and worthy despite vulnerability
and dependency.
Some of the participants in our study related that
they actually reached a point where they found new
meaning in life. Their changed situation had forced
them to reconsider core values and reflect on their
future personal and professional life. Values related
to physical functioning, love, and close relationships
were problematized when considering existential
questions such as ‘‘What kind of person am I?’’
and ‘‘Who do I want to be?’’ Some participants used
their parents as positive role models, while others
considered their parents poor examples best avoided.
They mentioned significant others, friends, and
family members (especially children and grandchil-
dren) as important for achieving distance, viewing
problems from a different perspective, and finding
meaning.
Reflections
The findings reveal that the participants were cap-
able of giving a narrative about health resources and
how they had developed strategies for managing
daily life and making sense of their health situation.
Several narratives contained deep reflections on
health and life. Their efforts to find meaning were
illustrated in their narratives of trying to verbally
express, to themselves and others, how they experi-
enced their bodily sensations and how these affected
them as people. This is in line with Bruner’s view of
narration as a fundamental form of human commu-
nication by which people can organize and make
sense of their experiences (Bruner, 1986). In that
sense, narration per se can be seen as therapeutic.
However, being in the middle of an illness process
makes it difficult for the suffering person to appre-
hend and formulate their experiences in a comprehen-
sive way to themselves or others. Instead, complex
illness narratives tend to become fragmented and
‘‘broken’’ (Hydén & Brockmeier, 2008). Bülow
(2008) reported that patients want healthcare pro-
fessionals to assist them in their storytelling by
asking questions. Healthcare professionals could
thus facilitate the cocreation of a more coherent
and meaningful story, a point which is also empha-
sized in other studies (Bülow, 2008; Dwamena,
Lyles, Frankel, & Smith, 2009). According to our
findings, such joint storytelling could involve con-
versations about how to gain distance to suffering
in daily life, how to protect oneself, sources of well-
being, and visualizing the future. From a clinical
point of view, this is also in line with Stone (2013),
who suggested five strategies to be employed in
clinical encounters with patients suffering from MUS:
acknowledging the patient’s suffering and assuming
responsibility as a carer; tolerating the uncertainty of
the situation; acknowledging the desire to name the
symptoms and obtain a cure; shifting the focus from
cure to coping; and giving the patient unconditional
positive support and/or finding a story that justifies
suffering.
Barriers to such assistance can be found on several
levels. On the individual level, research has shown
that patients as well as healthcare professionals may
be reluctant to elaborate on all aspects of MUS in
healthcare encounters; for example, psychological
issues can be experienced as threatening by both
parties (Hilbert, Martin, Zech, Rauh, & Rief, 2010;
Peters et al., 2009; Stone, 2013). Counselling could
thus be required for healthcare professionals. At a
structural level, as a consequence of the New Public
Management movement, the demand for effective-
ness involving economic incentives and time restric-
tions on consultations has had an impact on the
treatment of patients in healthcare as well as in
insurance organizations. Cost-effectiveness has been
prioritized over patient education; due to a heavy
workload and lack of time, care managers claim that
they cannot prioritize patient education provided by
nurses, nor the development of nurses’ pedagogical
competence (Bergh, Friberg, Persson, & Dahlborg-
Lyckhage, 2014).
Finally, we would like to challenge the dominant,
one-sided medical perspective in care organizations
for cases where no cure is available (Stone, 2013).
Physicians are not necessarily the most appropriate
actors and the consultation might not be the
best arena in which to support patients with MUS
E. Lidén et al.
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Citation: Int J Qualitative Stud Health Well-being 2015, 10: 27191 - http://dx.doi.org/10.3402/qhw.v10.27191
in their learning process. A more comprehensive view
of health and healthcare both in society and health-
care organizations could open the way for other care
models and actors (e.g., nurses, health educators,
and/or peer patients) that could contribute to a more
needs-driven and sustainable care. One way to enable
peer learning is by creating professionally organized
and structured patient groups where patients with
similar experiences are free to express and reflect on
their experiences together. As an interesting example,
Hinrichsen (2012) recommended a model for clinical
practice (not yet evidence-based) involving a group
of five to eight patients assessed as eligible for such
an activity. In addition, the group should include
one ‘‘expert patient’’ who has reached a certain
level in her or his mastery process and one health-
care professional for support. We suggest that these
person-centred models, which actually occur in
clinical practice, should be compared with traditional
care in well-designed research studies in order to
obtain evidence of appropriate methods of caring
for patients with MUS.
The credibility of the present study was strength-
ened by the fact that the participants were selected by
the research team, whose members had no previous
relationship with the patients. The data collection
was performed by a researcher who was not involved
in any professional documentation about the patient,
the time and place for the interviews were chosen
by the participants, and the data analysis was carried
out in accordance with a previously used, systematic,
and structured method (Iranmanesh, Ghazanfari,
Sävenstedt, & Häggström, 2011; Johansson, Bergbom,
& Lindahl, 2012; Martinsson, Fagerberg, Lindholm,
& Wiklund-Gustin, 2012). The three steps of
the analysis involved a critical and questioning
approach in combination with detailed documenta-
tion of the process, which ensured internal validation
(Whittemore, Chase, & Mandle, 2001). However,
the study also has a limitation in that many patients
declined participation. This point leads to the ques-
tion of what motivated our participants to take part in
the study and whether they differed in some respects
from others who suffer from MUS. However, accord-
ing to the inclusion criteria, which are consistent
with an internationally recognized classification, they
do not differ in any way. A strength of the study is
that the findings highlight an important aspect that is
often missing in this area, namely the patient’s
capacity.
Conclusions
Living with MUS means struggling to find plausible
explanations for one’s suffering. The participants in
this study demonstrated an ability to identify posi-
tive projects in life and things that made them feel
good. They constantly engaged in a reflective process
involving reasoning about and interpretation of
their symptoms. Their efforts to express unexplained
symptoms to healthcare professionals are part of their
reflection and meaning-making. Healthcare profes-
sionals could facilitate the interpretative process by
including MUS patients and entering into dialogue
with them, which should be acknowledged as a
necessary and conventional care activity.
Authors’ contributions
EL and SS conceived and coordinated the study,
participated in its design, and selected the partici-
pants. EE conducted the interviews, performed the
analysis, and drafted the manuscript. SS was re-
sponsible for the method section and revision of the
manuscript. EBB assisted in the selection of partici-
pants and revised the manuscript with special focus
on methodological and ethical issues. All authors
read and approved the final manuscript.
Acknowledgements
We wish to express our profound gratitude to the
participants in this study as well as to the Health Care
Centre staff who made it possible for us to identify and
approach them. We also thank Ms Mia Byrge for
transcriptions, as well as Ms Gullvi Nilsson and Ms
Monique Federsel for reviewing the English language.
The work was funded by the University of Gothen-
burg Centre for Person-Centred Care (GPCC).
Conflict of interest and funding
The authors have not received any funding or benefits
from industry or elsewhere to conduct this study.
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