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This paper aims to explore the barriers to accessing mental health support for people experiencing multiple disadvantage along with some potential solutions for attempting to overcome these. It draws on evidence and learning from 12 voluntary sector-led partnerships in England funded by the National Lottery Community Fund’s Fulfilling Lives programme.

Qualitative research was undertaken with frontline staff, senior leaders, volunteers, beneficiaries and stakeholders from Fulfilling Lives partnerships. This comprised focus groups (21 participants) and individual face-to-face interviews (41 participants), both of which explored barriers and local solutions to accessing statutory mental health services. Following a thematic analysis of transcripts, research participants and stakeholders were invited to a face-to-face workshop to review and validate emerging findings (34 participants).

People experiencing multiple disadvantage face significant barriers in accessing support for their mental health. These include a complex system that is difficult to navigate, long waiting lists, high eligibility thresholds and models of support that lack flexibility. Fulfilling Lives partnerships have had the funding and the flexibility to trial different approaches. Promising solutions to barriers include the use of navigators, person-centred support and multi-agency networks and training. However, overcoming systemic barriers remains the most difficult challenge.

Fulfilling Lives was a rare example of substantial and long-term (eight years) funding to work with people experiencing multiple disadvantage. This provided a unique opportunity to try different approaches and gather learning. The programme evaluation provides insights into the experiences of people facing multiple disadvantage and those who support them and offers evidence-based suggestions for policy and practice.

This study aims to share reflections on psychologically informed practice and research that has taken place within Opportunity Nottingham and in collaboration with local hostels and agencies. This study conveys a call to action to all stakeholders not to be complacent, but to use learning from Fulfilling Lives as a foundation for future developments.

This study will use the psychologically informed environments (PIEs) 2.0 elements to structure points of learning from working within Opportunity Nottingham, drawing on wider literature as appropriate. This will allow focus on core areas of interest for all stakeholders and illustrate how the PIE elements can be embedded in thinking.

Research-informed reflections from a Fulfilling Lives Clinical Psychologist will be offered across the domains of: psychological awareness; staff training and support; learning and enquiry; spaces of opportunity; and rules, roles and responsiveness.

To the best of the author’s knowledge, this will be the first paper to use PIE domains to structure a reflective account of learning from a Fulfilling Lives project, contextualised within broader literature.

The nature of immigration to the United States has varied tremendously over the course of the last 100 years. While the rate of immigrants in comparison to the total population was as high as 14% in the early 1900s, it steadily declined due to regulations passed at the beginning of the First World War reaching its lowest point in 1970 at less than 5% (Bernard, 1998). Yet, ever since the early 1970s, in response to the Immigration and Nationality Act Amendments that replaced national-origin quotas with a single annual worldwide ceiling for all other immigrants while eliminating any numerical limitations for immediate relatives of U.S. citizens, the number of immigrants has been continuously on the rise. In 1996, about 1 of every 10 residents in the United States was foreign born. This is exemplified by the fact that more than one fourth of the present foreign-born population of the United States arrived after 1990 (U.S. Department of Homeland Security, 2004).

This paper aims to compare free market capitalism and Islamic moral economy in terms of corresponding means and ends for a happy life. The paper reveals that global consumer culture is the inevitable outcome of secularization. As people pursue fulfillment with worldly possession, position and pleasure, they mistakenly think that higher material consumption would result in higher subjective wellbeing. Muslims are increasingly joining consumer culture because they are affected by global consumerism. The paper attempts to show that Islam has a potential to curb unsustainable consumer culture.

The paper explores a relationship between consumer culture and free market capitalism. It presents Islamic way of happiness as an alternative to hedonic happiness which is promoted by global consumer culture. It defines happiness as fulfillment in life through the realization of God and pursuit of His pleasure by finding transcendental meaning for having, being and doing.

The paper concludes that the Islamic way to happiness is different from hedonic happiness which leads to conspicuous consumption. It argues that once internalized, Islamic worldview would make possible to achieve a higher level of happiness without engaging in higher material consumption. It maintains that authentic happiness from an Islamic perspective is not the maximization of pleasure through indulging in consumer culture. Rather it is the fulfillment of heart and other faculties through remembrance (seeing the transcendental reality of the universe and the self) of God. Submission to God and living to gain His pleasure are the logical implications of such realization.

The paper reveals how consumer culture brings less happiness through more consumption, while Islam offers more happiness through less consumption.

The role of spirituality in the organization is a rapidly growing area of interest in management literature and conferences. This resulted in a call for more scientific inquiry into workplace spirituality. However, progress with empirical research on spirituality in organizations seems to be hampered by a lack of construct clarity. Whilst the construct of workplace spirituality is being clarified, spirituality can be approximated and operationalized through one of its major elements, meaning in life. Much knowledge and insights can be gained in the role and relationships of spirituality in organizations through this approach. One such postulated relationship with spirituality (meaning in life) is wellness. This postulation is based mainly on the results from research studies that consistently show relationships between meaning in life and psychological well‐being. As work is also an element of wellness, potential relationships between meaning in life and various aspects of work wellness are explored and conceptualized. This paper explores work‐wellness from a spiritual framework through the construct of meaning in life by focusing on the contribution that a person's sense of meaning in life can play to improve work‐wellness and wellness in general. A research agenda is developed of postulated relationships of meaning in life with various work wellness related constructs. Thirteen research propositions are proposed to provide direction for the empirical inquiry into workplace spirituality.

The purpose of this paper is to provide a reflection on the author's earlier paper published in Gender in Management: An International Journal (formerly Women in Management Review) in 2000 titled “Do managerial men benefit from organizational values supporting work‐personal life balance?

The paper is examined in the context of the author's research and writing program.

The 2000 paper built on the author's previous research and writing and informed their current research activities. In addition, the 2000 paper seemed to reflect emerging interest in work‐personal life balance or integration, as well as the experience of men at work, that was emerging at this time.

Greater attention to the work and life experiences of men at work is warranted.

The paper finds that men benefit from organizational values supporting work‐personal balance as do other studies involving managerial and professional women. These collective findings suggest that organizations would benefit by supporting both male and female managers and professionals in their efforts to lead more complete lives as employees and family members.

The paper indicates that a greater understanding of men's lives would benefit not only men but also women and employing organizations.

Caring for a person with a substance use disorder (SUD) and/or mental health disorder (MHD) represents a significant burden for family members. The features of “carers/family members” experiences reflect trauma signatures. Consequently, working through this trauma for carers corresponds with psychological recovery, empowerment processes and intrapersonal/interpersonal needs. The purpose of this paper is to outline a framework called the “personal and relational empowerment (PRE)” framework which enables family support practitioners to help family members to be able to take control of their own lives, develop meaningful relationships and live purposeful and fulfilling lives, regardless of whether the person with the SUD and/or MHD is in recovery or not.

This paper critically reviews existing frameworks for carer recovery, through a systematic literature search, and proposes a “PRE” alternative to redress the shortfalls in these existing frameworks.

The PRE framework takes a multi-level needs-based approach to understand carer recovery. This framework links the concepts – psychological recovery, empowerment processes and intrapersonal/interpersonal needs.

The PRE framework recognises the importance of recovery support practitioners being able to balance the immediate carer crisis intervention needs responses with personal growth and well-being supporting interventions.

The PRE framework of family recovery attempts to answer the need to broaden the focus on the family journey to better reflect the principles and practices of contemporary SUD and/or MHD recovery-based support.

This study aims to explore how social support has reshaped the care of older adults living alone in northeast Thailand during the COVID-19 pandemic.

This study used a qualitative method using a narrative gerontological perspective with a descriptive design. Purposive sampling was conducted from 20 in-depth narrative interviews between November 2021 and February 2022 in Maha Sarakham province, northeast Thailand. Data transcriptions were performed using a narrative analytical process.

The in-depth narrative interviews indicated that older adults living alone during the coronavirus pandemic valued a comfortable life, a sense of place, favourable living arrangements, self-reliance, life goals and meaningful life. The gerontological analysis showed that social support for older adults living alone included a social safety net, networking, supporting needs, physical care and mental health responses to the COVID-19 pandemic.

To the best of the authors’ knowledge, this is the first qualitative narrative gerontological study to explore how social support reshaped the care of older adults living alone during the COVID-19 pandemic in northeast Thailand.

In this chapter, I discuss the artistic representation of the musical illustration of funeral rites and ceremonies in contemporary Poland. The death of a person in many cultures is perceived as an important point in the life of a given community, especially a family; hence, people tend to express feelings stemming from these circumstances through art. Songs sung at funerals and during the mourning period have been used for centuries as a way for the living to express their grief for the person who has died. From an anthropological point of view, the main function of music accompanying funeral rites is to help family and friends of the deceased recover from their loss.

To illustrate my argument, I analyse the recording of folk songs by Adam Strug and Kwadrofonik: ‘Requiem Ludowe’ (‘The Folk Requiem’), released on CD in 2013. The musical motifs and lyrical themes are based on original folk tunes of Eastern Poland (Podlasie and Lubelszczyzna regions) that are still used in the villages during the bereavement period. The songs on the CD, which are: ‘Czemu tak rychło, Panie’ (‘Why is it So Soon, my Lord’); ‘Żegnam cię mój świecie wesoły’ (‘Goodbye my Merry World’); ‘Żegnam was mitry i korony’ (‘Goodbye to you Mithra and Crowns’); ‘Żegnam was wszystkie elementa’ (‘Goodbye to you all the Elements’); ‘Powiem prawdę świecie tobie’ (‘I Shall Tell you the Truth, my World’); ‘Piekło’ (‘The Hell’); ‘Czyściec’ (‘The Purgatory’); ‘Niebo’ (‘The Heaven’); and ‘Wieczność’ (‘The Eternity’) are rooted in Christian funeral traditions and they are supplemented by elements of Slavic folklore.

The lyrics of the mourning songs published on the recording display a specific attitude to the mythology of death and bereavement present in the culture of Polish peasants. The main themes of these folk songs, namely, the praise of the deceased, the grief of the remaining family, the preparation of the dead one for eternal life or the attempts to cross the threshold of life and death, are presented by the artists as the soul’s journey from the Earth to the Underworld, and through Purgatory to Eternal life as a final stage of a person’s destination. They show how the rural people imagine death itself and express their feelings of loss and grief in art to overcome the fear of the unknown.