Hiking: an experience designed to help us cope with our fast-paced society
Hiking is gaining new enthusiasts every year. The simplicity of walking, the connection to nature, the opportunity to explore places accessible only on foot, and the reputation of certain trails—these are all factors that contribute to its popularity. Beyond the physical exertion, the experience of hiking offers a sense of freedom. However, does hiking allow one to break free from social constraints? In this study, we sought to examine this experience and explore hikers’ feelings. To this end, we conducted participant observation, as well as two semi-structured interviews on-site and four post-hike interviews. The adventure of hiking symbolizes more than just physical exertion and travel from one destination to another. It is a journey that leads to self-discovery, the discovery of others, and also the world around us.
The fifth and final day of our backpacking trip through the Basque Pyrenees, in rainy and foggy weather, with the goal of reaching Saint-Jean-Pied-de-Port. We were climbing our final peak; once we reached the top, we felt as though we were in paradise, suspended between two layers of clouds, enjoying a return to the simplicity of nature. We left at the end of our trip with our heads filled with an unforgettable adventure …” (participant observation, June 2021).
In recent years, we have seen an unprecedented surge in popularity for hiking. This is undoubtedly linked to health and environmental factors, but also to a broader societal phenomenon: the compression of time and our “controlled temporalities” (Gramaccia, 2005). Indeed, in our societies, we no longer take the time to observe what is happening around us; we are constantly pressed for time. Walking helps counter this phenomenon; it requires the walker to be present—they have time for themselves and for the world around them. So, in the face of this ever-more-fast-paced society, hiking allows us to rediscover the time that is available to us.
The French Hiking Federation (FFRp) defines backpacking as a hiking activity lasting more than three days, with overnight stays in different locations. Furthermore, it is through this organization that the Grandes Randonnées (GR) trails are established. These trails “show that the pleasure of hiking consists of simple, natural, human elements” (Siroux, 1968, p.6). Indeed, many philosophers use hiking as a means of reflection. Thus, walking is “an opportunity to reflect on oneself, to engage in introspection, and to analyze our deeds and actions ” (Pavie, 2014, p.10). Beyond this physical activity, hiking is linked to a symbolic dimension and is “about people seeking to return to simpler ways of life, often associated with a rediscovery of the self” (Barna, 2020, p.2). The goal of backpacking is not simply to complete a stage or a GR trail; it is a daily challenge in the face of personal and societal problems. In this way, it allows one to “break free from the superficiality of society and material objects” (Corneloup, 2008, p.16). Backpackers are seeking a completely different experience, seen as an escape, a source of renewal, “a journey toward oneself” (Jullien, 1999, p.101).
A search for experience
Sociology of Experience
It is clear that hikers’ accounts and various studies show that long-distance hiking leads to introspection and transforms the hiker. But this social experience, as lived by hikers, is also constructed: “the experience cannot be separated from the social categories of its testimony” (Dubet, 1994, p. 103). In 1994, François Dubet defined the sociology of experience as “defining experience as a combination of logics of action” (Dubet, 1994, p.91). It is inherent to human nature to create one’s own experiences; reflecting on these experiences requires subjectivity on the part of the actors and implies a certain reflexivity—an awareness of their own experiences. The actors themselves question their practices; we observe a desire to be the protagonist of one’s own life. Social experience then “studies representations, emotions, behaviors, and the ways in which actors account for them” (Dubet, 1994, p.256). Dubet specifies that one must take into account the freedom expressed by individuals, which is evident in hikers’ accounts, where they express it very concretely as follows: “I feel free” (Jullien, 1999, p. 19). But this notion also remains a social dimension within the experiences. Hiking involves more than just a body in motion. Hikers’ reflections involve introspection regarding their own practices and ways of being while hiking. But also regarding their relationship to others, to the world, and to the space around them. The hiking trail will have an impact on how the experience is felt and lived.
The Trail Experience
Some trails have a symbolic dimension, such as the Way of St. James. This trail has a very strong religious dimension, where hikers are referred to as pilgrims. The return of travelers on this path evokes a transition in life between the pre-hike and post-hike phases. This is evident in Zapponi’s work on Santiago, where “the Way of St. James is experienced as a place of return to one’s essential self, the ‘true self’” (Zapponi, 2010, p.77). The pilgrims’ experience on the trail transforms the hikers. The mountains also offer a mystical setting. They draw us in with their mysterious and wild nature, largely untouched by humans, which allows for a certain closeness to nature: “mountain hiking is experiential” (Andreux, 2008, p.163). This leads hikers to develop a genuine culture and imagination, as well as a true “mountain spirit” (Barna, 2020, p.9). For the choice of trail, we will draw on an initial personal experience on the GR 10 in the Basque Pyrenees. Furthermore, Barna’s study on the representations and practices of itinerant hikers in the high Pyrenees demonstrates that “itinerant hiking in the Pyrenees can be explained by the search for a different meaning in life, one closer to nature and more orderly” (Barna, 2020, p.11). This set of factors thus justifies our choice of the GR 10 as the site for our field study—a 922-kilometer trail that runs along the Pyrenees from the Atlantic Ocean to the Mediterranean Sea. It is a true adventure, where the hiker finds themselves immersed in the heart of nature within these Pyrenean mountains.
A return to a simpler life?
When hiking, the hiker sets out with only the bare essentials in their backpack, which leads them to make use of natural resources, particularly when it comes to replenishing water from springs. Furthermore, some hikers prefer to camp for the sense of freedom it offers, the desire to be self-sufficient, the tranquility, or even the “search for a connection with nature ” (Barna, 2020, p. 7). The simplicity of these actions then allows one to “break free from the superficiality of object-oriented society” (Corneloup, Berthelot, 2008, p. 16), an “escape from the consumerist world” (Barna, Rayssac, 2017, p. 237). Carrying a backpack limits what one can bring and requires making choices. This has an impact: “the experience of the essential and of living with the few objects indispensable to the pilgrim’s life is described as transformative” (Zapponi, 2010, p.79). Setting out on a walking pilgrimage transforms walkers after the experience. It allows for an escape from society, as can be seen on the Camino de Santiago, and challenges one’s relationship with oneself, with others, and with the world.
One might wonder to what extent the experience of hiking leads the hiker to reflect on themselves and confront a hyper-modern society. One might assume that despite the desire to detach oneself from society and the evocation of a sense of freedom, the experience of wandering remains socially constructed. This experience is itself linked to a social imperative, the underlying forces of which must be understood through the analysis of accounts of these experiences.
Methodology
Choice of methods
To address this issue, we conducted a qualitative study using two methodologies. First, we conducted semi-structured interviews with hikers who had completed part or all of the GR10 trail; “the interview-based survey thus allows for the qualitative collection of first-hand data” (Samlak, 2020, p. 38). Second, we conducted on-site interviews over four days in the Pyrénées-Orientales. Comparing these two types of interviews will help us determine whether this relationship with oneself, the world, and others occurs during the hike, or whether the perspective-taking observed in the theoretical framework occurs instead after the experience.
To develop a robust interview framework, we drew on prior participant observation conducted over five days while hiking the section of the GR 10 trail through the Basque Mountains. In addition, the semi-structured interview will be supplemented by the explicitation interview technique. The choice of this methodology encourages the respondent to focus on “the most detailed description possible of what they actually experienced” (Gouju, Vermesch, Bouthier, 2003, p.63). Thus, the essence of this method lies in the verbalization of their actions. In this case, the objective is to revisit the respondents’ experiences of homelessness and to explore their lived experiences.
With regard to the post-GR respondents, we opted for snowball sampling; we will draw on the network established through the 2021 survey. As for the interviews, we chose to take the GR 10 from the Pyrénées-Orientales toward Arles-sur-Tech. This choice stems from the fact that the vast majority of hikers traverse the trail from west to east. We therefore went in the opposite direction to facilitate encounters. We will thus rely on convenience sampling. The choice of samples therefore does not allow us to represent all types of hikers (ages, socio-professional categories, etc.) that can be found on the GR. In Barna’s study, we can see that the profiles of hikers are mixed (gender), with the majority being between 30 and 50 years old (80%). Furthermore, and importantly, the majority of backpacking hikers belong to a higher socioeconomic class or are students. We did not aim for exhaustiveness, as we were interested only in qualitative data. The interviews lasted between 15 minutes and 1 hour and 14 minutes.
Respondents
Life experiences
A different relationship with others
It is clear from the feedback provided by the hikers interviewed that encounters play a significant role in their experience. The stories are punctuated by moments of sharing and mutual support among hikers; the encounters are “intergenerational—there was no age difference on the GR […] you might not be so young, but we all move at our own pace, we camp together, and we chat; we’re all equal” (Emmanuelle). Another respondent mentioned that backpacking is a way for him to “rediscover humanity” (Mark). Indeed, a sense of trust develops among hikers who walk and camp together. However, in everyday life, it is frowned upon to
We are wary of trusting strangers; we are naturally suspicious, and we address those older than us formally. Memories associated with hiking are shaped by anecdotes and encounters: “Collective experiences of hiking and guided mountain treks are very enriching” (Andreux, 2009, p. 160).
Groups of hikers form as they meet along the way, and some of these encounters profoundly change the hiking experience. One of the women interviewed found herself hiking the GR 10 alone after her friend dropped out, but that’s how she was able to share wonderful moments of camaraderie and mutual support with other solo hikers. She recounts, in particular, nights when her tent was leaking: “Water was pouring down on me. There were guys sleeping with me so I wouldn’t get cold” (Laurine).
But these shared experiences also involve mountain hut wardens and locals. These moments have shaped Christian’s journey: “We had some truly fantastic times with people—people from the local communities […] they’re very down-to-earth folks” (Christian). There are also moments of celebration at the shelters that add to these memories on the GR: “We ran into Olivier, 55, the shelter owner, who insisted on buying us the first beer, then the second, then the third…” (Simon), which also happened to two other interviewees. The experience of hiking wouldn’t be the same without these encounters. “We have a compelling need to share, to love, to compare, to laugh […] to communicate with all our senses.” (Jullien, 1999, p. 103). Hikers thus step out of their everyday context and take the time to interact; they are open to encounters and to sharing.
A rediscovery of nature and everyday life
The hiking experience is shaped by various factors, such as the connection to nature, which hikers rediscover up close. Indeed, in our increasingly urbanized society, people have grown distant from nature. This need is highlighted in particular by Mark, who lived in Paris for part of his life and wanted to rediscover nature and reconnect with it. In this context, hikers are immersed in nature; they disconnect: “There, on foot, in the mountains, and especially on the GR10, we really disconnect—we’re in the wilderness” (Emmanuelle). This very strong connection with nature, this closeness, as Christian mentions in the Pyrenees, is part of the experience itself. The GR 10 trail directly influences the hiker: “Nature and the elements have generated within me a powerful inner strength that centers my entire being on an extraordinary desire to live” (Jullien, 1999, p.70). This also allows for unique, simple moments that shape the experience: “swimming in the river, washing in the river and all that, and suddenly the three of us were naked, swimming and washing, and we were dying of laughter. We did our laundry beforehand, and actually, it was a super simple thing” (Emmanuelle). For the hikers, the Pyrenees were not a destination they specifically sought out for their travels; rather, it was a natural extension of their life journey. This contrasts with the choice of the GR 20, which is directly linked to its reputation and its landscapes. But ultimately, what stands out about the Pyrenees is the great variety of wildlife along the route; this point comes up in the interviews with five respondents. The Pyrenees thus offer an escape from urban civilization. Simon expresses his wonder at the landscapes and sunsets. But this feeling is also fostered by the presence of wild animals on the trails, observed during participant observation. These findings reveal how the respondents perceive their relationship with the environment in which they find themselves. This aligns with the work of Barna, who notes a difference in hiking practices “due to the difference in altitude compared to the Alps, which may account for a more contemplative approach to backpacking in the Pyrenees” (Barna, 2020, p. 10). The Pyrenean mountains thus influence hikers’ experiences and the way they describe their backpacking journeys.
This experience has an impact on returning to daily life, “a new goal, which is to make time” (Mark). It has led to a realization: “I tend to forget in my sedentary daily life that, ultimately, something that’s very important to me is actually taking that time” (Emmanuelle), and it also influences professional life. Among the six hikers surveyed, three were considering a career change, and another chose to work only part-time. This relationship with time taken for oneself in the great outdoors will influence moments of introspection during the journey. However, we can see that the expression of introspection and relativity is stronger among solo hikers. This is less present in Christian’s account of the crossing, which he undertook with his friends.
The Subjectivity of Backpackers
The slow pace of their walk leads them to take their time, to take time for themselves. This is something that is sometimes lost in today’s society: “wandering implies a willingness to embrace time, where duration and slowness come together in varying ways” (Boutroy, 2008, p. 115). This is what enriches this experience: “Yeah, when you’re all alone, you have time to think; you do everything on your own, and I find that really pleasant” (Simon). For Zoé, the goal of self-reflection was her reason for setting out: “to take stock, but in a completely different setting than usual, and above all, without obligations” (Zoé). Hiking allows for “that connection where, well, your body and mind are kind of on the same wavelength” (Zoé). Indeed, as we saw in the theoretical framework, walking is championed by philosophers as a tool for self-reflection.
But this subjectivity, linked to the hiker’s physical posture, is inextricably tied to the physical experience hikers undergo. Physical exertion and concentration allow one to fully experience the journey: “I really feel more connected to the present moment in those moments […] I’m in the moment, I’m fully present. I control my breathing, I observe nature” (Emmanuelle). Hiking leads the hiker to confront their thoughts alone.
Hikers view backpacking trips as “a life experience” (Mark) that leads them to develop a personal perspective on their journey, expressed through the various emotions and sensations they feel. This is reflected in Simon’s account: “It really puts me at peace with myself,” “it’s just a sense of fulfillment—it’s great” (Simon). But also Emmanuelle: “I really don’t know—something happens in the body, in the mind, that makes me love it and creates this sense of fulfillment.” ” (Emmanuelle). Both mention this feeling of fulfillment; we also find other positive adjectives such as “I really felt pure happiness,” “a sense of freedom” (Emmanuelle), or even a sense of calm for Mark. Andreux echoes the words of David Le Breton in his book In Praise of Walking. Indeed, he states that “wandering, walking over several days, fosters a different perception of the world and of oneself” (Andreux, 2008, p.160).
This leads them to reflect, or even engage in introspection. This is what Emmanuelle refers to regarding the meditative aspect of her walk and what leads her to step back, in order to get to know herself better: “and actually, especially during the hike, I found that I had some epiphanies—actually, I think there were quite a few… well, yeah, yeah, I had a realization about certain things that concerned me” (Emmanuelle). Without this return to oneself—more widely observed in the post-GR interviews and among hikers who set out alone—one can’t help but question the experience.
Social Norms in the Face of a Society in Flux
Dubet’s three frameworks for action reveal how experiences are socially constructed: “We act in accordance with our integration and socialization […] we are individuals who seek to ‘fulfill’ ourselves and to ‘live’ as masters of our own actions” (Dubet, 2008, p. 8). Dubet identifies three logics of action. The first stems from the system of integration, specifically one’s various affiliations—more precisely, culture and values.
In light of this, it is clear that even before the backpacking trip, the interviewees were drawn to adventure and hiking; they all share this adventurous spirit. This is reflected in their relationship with nature, particularly in terms of a sense of wonder: “all the animals, the incredible sunsets. Everything, the whole trip is memorable” (Simon). Similarly, this logic encompasses the “them/us” dynamic among the participants, which connects to the significant memories tied to encounters with others during the backpacking trip—moments of celebration and mutual support that arise among the hikers. They unconsciously share this culture of sharing and kindness toward one another, due to the upbringing they received regarding hiking, but also their sensitivity to the protection of flora and fauna. Furthermore, “human beings have an innate tendency, embedded in their genes, to seek connections with nature” (Cosquer, 2022, p.14).
The second framework encompasses the competitive dynamic that reflects the hiker’s motivations and the goals they pursue. During the interviews, we asked about the reasons for setting out on the GR 10. Some mentioned a need to reconnect with nature, a desire to take stock of their lives, or simply to experience and share an adventure with friends—or on their own… The initial goals vary, but they all share this desire to complete the trail, to return to the Pyrenean mountains: “My goal is to cross the Pyrenees, the entire route” (Christian). Similarly, this aligns with the qualitative data examined earlier regarding the goals of setting out on an adventure: “I’ve always had a thirst for adventure and all that. And also to prove things to myself.” This desire allows for reconciling the discovery of certain territories with this notion of freedom; hiking “is an experience of freedom, an inexhaustible source of observations and daydreams” (Le Breton, 2001, p.12). But this competitive dynamic is less pronounced in the experience of hiking. Indeed, the usual rivalries between individual and collective interests are not observed. Hikers are more open to others and to sharing.
Finally, the last framework relates to subjectivity and encompasses the cultural system. It allows us to observe how the individual defines themselves within society. In light of this, we identify the factors that account for how hikers distinguish between their way of being while on a backpacking trip and in their daily lives. This time spent on the trail is truly valued as a moment of disconnection from daily life, a time of peace: “These are really the moments when I feel best, most in harmony with myself; I’m smiling from morning to night” (Simon). This subjective perspective is complemented by empirical data on the rediscovery of time and nature: “Setting out on a trek means creating distance” (Andreux, 2008, p. 163) from what is socially imposed upon them.
Taken together, these perspectives reveal, within the social experience of backpacking, an aspect that stands in contrast to our fast-paced society, where we are always in a hurry. Here, hiking allows for a return to a sense of time, giving free rein to thoughts and reflections. Also evident is this logic of sharing with others, which is very prominent in hikers’ accounts. These experiences are enriched by moments of sharing between strangers, yet they are deeply meaningful. A kind of camaraderie forms among itinerant hikers, who set out with differing interests but share the same ultimate goal. However, even though the participants speak of this need for detachment from society, it is clear that this experience remains socially constructed. It confronts the imperative of individual fulfillment, where “each person is called upon to assert their subjectivity, their singularity” (Delory-Momberger, 2010, p. 3). Indeed, despite this escape from society, the experience of itinerant hiking is the result of a social construction. It is linked precisely to this subjectivity, this desire to be the actor of one’s own life and to “express the quest for the self” (Zapponi, 2020, p.75). This echoes Cosquer’s research: “if contact with nature is beneficial to us, it is perhaps because, through establishing this contact, we perceive different ways of being in the world” (Cosquer, 2022, p.14).
Walking to Find Ourselves
This research has enabled us to understand the expectations and behaviors of long-distance hikers, to better grasp what motivates them in their activities, and to identify the elements that make for a fulfilling experience. We can thus see the importance of long-distance trails and GRs, which are more than just paths structuring the landscape: they have a symbolic dimension that plays out throughout the hikers’ journey. This research may be particularly useful in demonstrating the role of the FFRP, which has been significant since the 1970s.
Hiking allows one to discover new territories, but it is more than just a physical challenge or a sporting feat. It is an experience that enables the hiker to build a sense of self, to take control of their own life, and to create their own experiences. It also highlights the importance of connecting with nature, as well as the concept of taking time for oneself—a challenge in a fast-paced society—representing “a universal need for identity regeneration” (Zaponi, 2010, p.83). Travel agencies that market trekking trips must take these factors—which represent a break from daily life—into account. To market this type of trip, agencies and tour operators must be able to offer their clients a human adventure, where encounters, shared experiences, and closeness to nature are at the heart of the journey.
Throughout this research phase, we focused on what hiking offers. Throughout our lives, we explore, we experience, and we walk. Numerous studies have been conducted on hiking, which draw conclusions about these benefits in particular. But hiking is an activity that leaves a lasting impression on the hiker. We can see that the central element in accounts describing backpacking is encounters—the unexpected interactions with fellow backpackers or with locals. These are the highlights of the experience, the moments that resonate in memories of the journey. Openness to others is a very prominent characteristic of hiking. Second, we have seen that hiking leads to self-discovery and an understanding of one’s own capabilities. Thus, hiking prompts the hiker to engage in self-reflection, particularly regarding their self-concept and daily life, which helps explain career changes following the hiking experience. What emerges is the notion of reclaiming the time we have lost in our everyday society. But taking time, in a natural environment, is part of the experience; it is a source of renewal in which the hiker finds themselves immersed in the heart of nature. This has repercussions on their feelings and perceptions of hiking.
We have seen that the experience of backpacking is socially constructed by the society in which we live. It is the social construction of the idea of self-actualization that leads the hiker, through backpacking, to assert themselves and thus experience that sense of freedom. However, it defies the logic of competition based on the rivalry of individual and collective interests. What takes precedence instead is this return to others, against the grain of daily life, where the hiker opens up to others without fear. In contrast to highly urbanized daily life, nature is seen as a place of renewal and fosters an entirely different relationship between the hiker and their self-reflection. One might then ask whether the experience of hiking—through encounters with fellow travelers in nature—allows one to break free from social determinism and foster this sense of freedom?
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