The Satipatthana Sutta does not instruct to be aware of bodily movements.
Instead, the Satipatthana Sutta instructs to know what you are doing according to the Dhamma when there are bodily movements. The Satipatthana Sutta says:
Furthermore, a monks acts with situational wisdom when going out and
coming back; when looking ahead and aside; when bending and extending
the limbs; when bearing the outer robe, bowl and robes; when eating,
drinking, chewing and tasting; when urinating and defecating; when
walking, standing, sitting, sleeping, waking, speaking and keeping
Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,
asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite
tuṇhībhāve sampajānakārī hoti.
For example, if you are perfectly aware of your bodily movements during the act of keeping silence and preparing a rifle to murder another person, this is not the practise of situational wisdom (sampajāna) because the bodily movements and actions are contrary to the path of Dhamma.
Again, if you are perfectly aware of your bodily movements during the act of taking drugs, engaging in sexual misconduct or maintaining the perfect quiet of a burglar robbing a rich man's house at night, this is not the practise of situational wisdom (sampajāna) because the bodily movements and actions are contrary to the path of Dhamma.
What the Satipatthana Sutta is instructing is meditating upon the body to ensure the body is engaged in wholesome dhammic bodily actions.