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The purpose of this paper is to explore how sharing stories of being a mental health professional and academic, based more broadly on serendipity and searching in life, can serve as means for bridging and developing cross-cultural understandings and collaborative work.

This paper is a relational autoethnography based on face-to-face and written conversational dialogue between five mental health academics from the UK and Norway.

The very practice of writing this paper displays and serves the purpose of bridging people, cultures and understandings, at several levels, in the facilitation of new research and writing projects. Troubling traditional boundaries between “us” and “them, and the “knower” and the “known,” the writing is theoretically underpinned by Friendship as Method, situated in a New Materialist context.

Through its conversational descriptions and explorations the paper shows how doing relational autoethnography can be purposeful in developing cross-cultural understandings and work at both professional and personal levels. It also demonstrates how autoethnography as relational practice can be useful in the sharing of this methodology between people who are more and less familiar with it.

The aim of this study is to explore the characteristics of what is experienced in mental health recovery-oriented places and how these characteristics can facilitate social connections and participation.

This qualitative study has an explorative, interpretive and collaborative design. Dyadic interviews and participatory fieldwork observations were used as methods for data generation. Data were analyzed using a collaborative hermeneutic approach.

Characteristics of recovery-nurturing places involved how concrete and tangible features of place may nurture and enable actions and ways of being with oneself and others. Three broad themes explore the characteristics and how they can enable recovery: nurturing senses, nurturing practical skills and nurturing communication.

This study demonstrates how materiality and recovery are interconnected and expands the understanding of recovery as “in-the-mind processes.” It explores how places and material objects have a recovery-nurturing potential through enabling actions and participation and thereby supporting people in living, storying and restorying their lives.

This paper aims to provide a living tribute to the leading autoethnographer, Alec Grant.

Alec provided Jerome with a list of names of people he might approach to write a tribute on his behalf.

The accounts describe the influence that Alec has had both as an educator and as a trusted colleague for the people approached.

While this is a living tribute, it is about one man and could, therefore, be described as a case study. Some people wonder what can be learned from a single case study. Read on and find out.

Alec has carved out a path for himself. In many senses, he chose “The Road Less Travelled”. He has never shied away from challenging “The System” and defending the rights of the marginalized and socially excluded. It is not a road for the faint-hearted.

For systems to change, radical thinkers need to show the way. “Change keeps us safe” (Stuart Bell).

Alec was a well-known and highly respected cognitive behavioural academic practitioner and the author of key textbooks in the field. He then decided to reinvent himself as an autoethnographer. This has brought him into contact with a much more diverse group of people. It has also brought him home to himself.