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The “outcomes revolution” in healthcare has yet to impact strongly on secure intellectual disability (ID) services in the UK. The purpose of this paper is to review the service-level outcome studies that exist for this population, and to explore some of the challenges of conducting such research. It further describes some illustrative routine outcome data from the National High Secure Learning Disability Service.

Routinely collected outcome measures (length of stay; violent incidents; Emotional Problem Scale (EPS) Behaviour Rating Scale and EPS Self-Report Inventory) were analysed for two overlapping cohorts of patients resident in the high-secure service between 2008 and 2013.

The median length of stay of those discharged during the study period (n=27) was around 9.9 years (range one to 40 years). A significant proportion (25 per cent) of discharges resulted in an eventual return to high security. There did not appear to be a treatment effect over two to three years using staff-rated global clinical measures, but patient-rated clinical measures did reduce. Violent incidents also reduced significantly over a longer period of four years in treatment.

There are identified challenges to research design and outcome measurement which need to be addressed in any future cross-service studies.

There are relatively few published outcome studies from forensic ID services. None of the studies have used clinical measures of changes or patient-rated outcome measures.

‘Living together apart’ (LTA) is the practice of remaining in close domestic proximity following the ending of an intimate relationship. Using the conceptual framework of families in motion, in which families are re-envisioned as in flow, responding to all kinds of disruptions, chosen and unchosen, by ‘holding on’, adapting, adjusting and redirecting, this chapter explores the family practices involved in LTA. Using collaborative autoethnography – a research process in which the authors jointly explored data from their own lives – the authors were able to develop an understanding of LTA that was attentive to everyday life and the interconnections of time and space within families. The authors found that when families are living within less normative constellations, there are fewer scripts to rely upon and the potential for non-legitimacy and anxiety increases. The data also showed how deeply families are embedded in practices that are always in relation to an experienced past and imagined future. The importance of having a family story to tell that ‘works’ socially and emotionally, as well as having a home that can spatially encompass such new flows in family lives, is crucial.

Once a week, almost one in ten Swedish children moves between two homes, replacing the routines and practices of one household with those of another. They are children in dual residence arrangements, dividing their time equally between two households after parental separation. Being on the move physically, as well as emotionally and relationally, is a part of their everyday lives. In this chapter, the author addresses children’s perspectives on living their everyday lives in two households and belonging to two homes and how they make sense of regularly shifting between different locations and (perhaps) contrasting family practices, rules and routines. Children’s accounts reveal how moving becomes a routine everyday practice, yet the regular change is perceived differently by different children. While highly valued by some, others find it difficult to handle the emotional stress of constantly leaving one parent behind, or the practical juggling of packing and moving. In the children’s accounts, they reveal how they take part in shaping their dual family lives, post-separation. The chapter draws on qualitative interviews with 20 children and young people living in dual residence arrangements. By using family practices as the analytical focus when analysing children’s accounts, the aim is to understand how everyday life is shaped by mobility. It is argued that the practices associated with dual residence are deeply embedded in physical, emotional and relational dimensions of mobility.

This chapter focusses on multi-local families and more specifically on the ways in which children of separated parents, living in joint physical custody arrangements, define and construct their ‘home’ in a context of circular mobility. It is based on two case studies drawn from ongoing fieldwork conducted in Belgium with children aged 10–16 in the context of the ERC Starting Grant project ‘MobileKids’. The main aim is to understand how family relations structure children’s ‘life spaces’ and ‘lived space’ (di Meo, 2012). The authors explore in particular the meanings and feelings that family relations confer to the space of the ‘house’ in children’s experiences, including both the physicality of the place of residence, and the relations and emotions that children attach to it (Forsberg, Autonen-Vaaraniemi, & Kauko, 2016, p. 435). The authors also highlight the various strategies that children develop to mediate/influence their family relations through ‘space’, including strategies of spatial appropriation and territorialisation. The authors conclude by summarising the main findings and considering future developments.

The study of family mobilities necessitates an examination of how practices are orchestrated in time as well as space. Conventional approaches to the study of family time use either quantitative analysis of time-use data or qualitative studies of time pressure and work/life balance. The limitation with these approaches is that they assume a rather static family structure that is dominated by parents with young children. Moreover, these studies do not capture the dualistic quality of time; that time constitutes and is a constituent of family life. In this chapter, I use one-day diaries on organising and experiencing time, collated as part of the UK Mass Observation Project in Autumn 2017, to interrogate the relationality of family time. The analysis examines how family practices maybe sequential, synchronous, planned or serendipitous and how these different temporalities permeate the busyness of time pressure. These one-day accounts confirm how time is experienced through and by family and intimate relationships.

The consumer acculturation literature argues that reconstituting familiar embodied practices from the culture of origin leads to a comforting sense of home for consumers who move from one cultural context to another. This paper aims to extend this thesis by examining further dimensions in migrant consumers’ experiences of home culture consumption.

This paper analyses data gathered through multi-modal depth interviews with Southeast Asian skilled migrants in New Zealand through the conceptual lens of embodiment.

Building on Dion et al.’s (2011) framework of ethnic embodiment, the analysis uncovers home culture consumption as multi-layered experiences of anchoring, de-stabilisation and estrangement, characterised by convergence and divergence between the embodied dimensions of being-in-the-world, being-in-the-world with others and remembering being-in-the-world.

This paper underscores home culture consumption in migration as an ambivalent embodied experience. Further research should investigate how other types of acculturating consumers experience and negotiate the changing meanings of home.

Marketers in migrant-receiving and migrant-sending cultural contexts should be sensitised to disjunctures in migrants’ embodied experience of consuming home and their role in heightening or mitigating these disjunctures.

This paper helps contribute to consumer acculturation theory in two ways. First, the authors show how migrants experience not only comfort and connection but also displacement, in practices of home culture consumption. Second, the authors show how migrant communities do not only encourage cultural maintenance and gatekeeping but also contribute to cultural identity de-stabilisation.

This chapter argues the importance of ritualised family occasions in the moral economy of intergenerational families. The chapter draws on 34 semi-biographical interviews with 13 men and 21 women aged 20–90, focussing on stories about troubled or failed rituals. The analysis shows that family members depend on the support and recognition of each other to maintain their moral identities. Ritualised occasions work as magnifying glasses, focussing and intensifying the ongoing relationship work, and forcing family members to take stock and signpost the state of their social bond, and as cultural reference points, providing a window into normative expectations of how parents and adult children should perform relatedness.