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This paper aims to respond to the following question: What does ongoing recovery from depression look like, and what role might spirituality have for individuals’ meanings of recovery if it has any meaning at all?

In this paper, the authors reconceptualize recovery from depression as ritual, as ongoing recovery, or recovery as a process, resonated with many of the 40 participants (all ages) from the study, and much of the sociological literature on recovery from depression (Fullagar and O’Brien, 2012; Garrett, 1997, 1998; Karp, 1994, 1996, 2016; O’Brien, 2012). To explore the interplay between participants’ accounts of recovery as ongoing, and the meanings of spirituality, the authors used a ritual analysis inspired by Collins (2004).

From the accounts presented in this paper, the authors suggest that participants are, if subconsciously, using objects with a special or spiritual significance to filter through their thoughts and memories as a way to create what Collins (2004) calls an emotional charge. The authors argue that these emotional charges assist people with lived experiences of depression in distancing from, and reconnecting to, certain social ties, including a particular family member, friend or social group, as part of their recovery. The authors are calling this process, ritual distancing.

Recovery from depression includes a process of reconnection to the self and others, and this process sometimes includes a self-defined spirituality (in objects and social connections).

WE write on the eve of an Annual Meeting of the Library Association. We expect many interesting things from it, for although it is not the first meeting under the new constitution, it is the first in which all the sections will be actively engaged. From a membership of eight hundred in 1927 we are, in 1930, within measurable distance of a membership of three thousand; and, although we have not reached that figure by a few hundreds—and those few will be the most difficult to obtain quickly—this is a really memorable achievement. There are certain necessary results of the Association's expansion. In the former days it was possible for every member, if he desired, to attend all the meetings; today parallel meetings are necessary in order to represent all interests, and members must make a selection amongst the good things offered. Large meetings are not entirely desirable; discussion of any effective sort is impossible in them; and the speakers are usually those who always speak, and who possess more nerve than the rest of us. This does not mean that they are not worth a hearing. Nevertheless, seeing that at least 1,000 will be at Cambridge, small sectional meetings in which no one who has anything to say need be afraid of saying it, are an ideal to which we are forced by the growth of our numbers.

OUR good custom, as we deem it, to wish our readers a larger measure of happiness and success than heretofore we repeat for 1947. There are many signs in the libraries to give encouragement to the hope that they, the libraries, are now so well established everywhere that the old evils of complete disregard, penury and restriction will not recur and that, gradually but surely, the aims and the purpose for which we stand will be realized. That they may be so for all readers of The Library World is, we believe, the best possible New Year wish.

EVEN if library work with the young is the most written, and over‐written, subject in librarianship as is sometimes alleged, it still is the foundation of all library activity and must therefore come under continuous review. To some the subject is as dull as the essay questions set in the Entrance Examinations were alleged to be by a writer in The Library Assistant. To which we reply that all things have a certain dullness to those without sufficient imagination to look at them in other than the most conventional darkness. A Chesterton discourses entrancingly on a piece of chalk and brown paper, an empty train, a piece of string. So with our subject. We therefore make no other apology than this for a number of THE LIBRARY WORLD in which it is our main interest. Our children's libraries are, as yet, far from perfect; they issue too many drivelling books written by authors whose first essays in writing are children's books because they think them to be the easiest to write. The difference between a Ransome and—well, a thousand slush children's books—is as great as the difference between The Vicar of Wakefield and worst railway bookstall novelette. There is a great field being examined here by the more progressive children's librarians. There are many other questions, administrative and personal that have been and are under discussion. The writer of Letters on Our Affairs this month deals with some of these although, we may at once say, his views are not wholly those of THE LIBRARY WORLD.

Wellness has moved beyond its original emancipatory roots to become a mechanism for self-optimisation. In this chapter, the authors examine how wellness transforms or ‘wellness washes’ pleasurable practices into rationalised and instrumentalised ones. The authors argue that one of the key drivers of ‘wellness washing’ is the entanglement of wellness with and in contemporary workplaces. In advance of this analysis, the authors examine digital pleasures, ASMR and digital drugs to examine how pleasures mediated and afforded by the screen are ‘wellness washed’ to better position them as normative cultural practices.

The ‘fit healthy’ body has been invoked in popular discourse as far less vulnerable to communicable diseases like the novel coronavirus both in mainstream accounts of the pandemic and in more fringe anti-vaccine discourse. Those opposed to vaccination argue the management of the body through diet and exercise allows for natural immune processes to manage COVID-19. This chapter interrogates anti-vaccine sentiment in Western countries such as Australia, Canada, the United Kingdom and the United States to demonstrate the pervasiveness of discourses that position the maintenance of a ‘fit healthy’ ideal body as an alternative to preventative medicine such as vaccines. Drawing on several key examples, this conceptual chapter explores the ways bodily ‘wellness’ became a part of vaccine hesitancy discourse during the pandemic, as risk is balanced through calculations of what vaccines might ‘do’ to a body and the body’s capacity to respond to illness.

Symptom control is a key aim of advanced cancer and palliative care. Yet, wellbeing in this context is complex, highly contextual, and contested. The World Health Organisation’s (WHO, 2021, p. 10) recent definition of wellbeing, for example, emphasises ‘meaning and purpose’. Models of care – such as the biopsychosocial model – aim to attend to this complexity. And such models matter: if assessments of an intervention lowlight effects relating to psychological and social domains, the potential benefits of these interventions may go unrecognised. In this chapter, the authors provide the results of a review of symptom assessment scales used in advanced cancer and palliative care settings. Combining the analytic strengths of a critical review with the brevity of a rapid review (Grant & Booth, 2009), this critical rapid review asks: to what degree do scales measuring the impacts/effects of symptoms on wellbeing in advanced cancer contexts incorporate the three components of the ‘biopsychosocial’ model: biological, psychological, and social? Findings – considered in the context of conflicting evidence on the effectiveness of medicinal cannabis in supporting patient wellbeing – show that only five of the eleven scales identified through the review attend to social aspects of wellbeing. These findings reinforce critiques of the biopsychosocial model and demonstrate the dominance of dualistic, biomedical conceptualisations of wellbeing. Drawing on Barry et al.’s (2008) scholarship on interdisciplinarity, the findings underscore the limitations of numeric measures of wellbeing conducted in isolation and support calls for an ontological reimagination of wellbeing in advanced cancer and palliative care contexts.

Since its creation in 2005, YouTube has become a site for significant community building, as the platform and its affordances encourage active audiences. One creator in the YouTube wellness space is Abbey Sharp, a registered dietitian who reviews ‘What I Eat in a Day’ videos of popular YouTube creators. Sharp’s videos follow the traditional ‘reaction video’ format; she’s positioned as both viewer and consumer, providing commentary on dietary choices and wellness claims. The author investigates Sharp’s role in the spread of wellness misinformation through a life narrative lens as she participates in the wellness community while actively combatting misinformation. Sharp utilises trends and platform affordances to act against health and wellness misinformation. Sharp’s reaction video format creates a collaborative space, where the original creator is taken out of the context of their video and edited into a space where they are critiqued through the lens of a ‘professional’ other. The author argues that Sharp’s health professional status (and reach of over 570,000 subscribers) provides legitimacy to her critique and consequently alters how wellness narratives on YouTube are consumed.