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This study aims to explore the experiences of peers working in a range of roles within a single NHS mental health service. This study also aims to provide evidence of the impact of existing support, organisational structure and culture around peer working and provide recommendations for a Good Practice Guide for Peer Working. Peer roles require lived experience of mental health conditions and/or services. While the impact on them of using their own lived experience is not fully understood, anecdotal evidence suggests that peer workers may experience a greater emotional impact than other mental health workers. Burnout and retention are particular concerns.

This was a two-stage study using focus groups and reflexive thematic analysis in Stage 1. The key themes formed the basis of the Stage 2 workshop, which provided recommendations for a Good Practice Guide. The study team consisted of peer researchers with lived experience, supported by a Lived Experience Advisory Panel.

There is a perceived lack of support and an increased peer burden for peer workers. Recommendations included relevant ongoing training and development; support and supervision; and organisational cultural change.

Working within a peer-led co-production framework, this study contributes to the development of the evidence base for peer emotional labour. Based on the findings, a Good Practice Guide for Peer Working is being developed to promote good practice for the development of future peer worker roles.

This chapter discusses the care experiences of a group of parents and a grandparent working at a Higher Education Institution in England and homeschooling during the pandemic. The group established an informal, work-based, online peer support group during and beyond the first COVID-19 lockdown. This chapter analyses a survey of group members and the group's online chat data to explore experiences of homeschooling and participating in the group. It represents a pioneering case study in how a group of parent-workers coped with the conditions brought about by the COVID-19 pandemic. We argue that the group was underpinned by an ethic of care, based on reciprocal care relationships. The group developed ways of caring together and sought to influence and create more caring working practices and cultures. Whilst it is possible to create small pockets of more inclusive, supportive and caring spaces within education workplaces, we conclude that the challenge to create supportive family-friendly working environments remains.

Managing public ‘affect’ was a critical component of Aotearoa New Zealand's COVID-19 policy approach, which was predicated on collective emotional feelings of calmness, compassion and trust. A long history of health promotion efforts have involved co-opting children as tools to manipulate (adult) public affect towards motivating behavioural change or accepting health interventions. Little research has yet considered the consequences of objectifying children for affect management in the name of public health. The Pandemic Generation study compared the perspectives of Auckland children aged 7–11, generated through co-drawing comics about their pandemic experience, with a critical discourse analysis of children's representation in New Zealand COVID-19 public health messaging. In this chapter, I argue that by leveraging performative care for children to manipulate an adult public affect, the New Zealand government erased children's subjectivities, their care-giving roles and contributions, further disenfranchising children as members of the ‘public’ in public health.

Since the criminalisation of coercive control (CC), there have been a growing number of cases in the UK; however, there continues to be minimal research, understanding and education about this type of abuse. Hence, it is unsurprising that young people are at the highest risk of CC as they enter their first intimate relationships with limited awareness of the risks. The aim of this study is to explore how 16- to 24-year-olds in the UK understand CC in intimate relationships.

Semi-structured interviews were conducted with 23 young people to explore their knowledge of CC, sources of knowledge and learning opportunities. Reflexive thematic analysis was used to examine the interviews.

A total of 14 participants had heard of CC. Participants attributed victims and perpetrators behaviour to individual and environmental factors, including societal and gendered expectations. Young people explained that their knowledge came from experiences, online sources and family and friends. However, participants recognised the importance of credible messengers and sources, and some were sceptical of information shared online. Most had not learnt about CC in formal education but expressed the importance of incorporating it into the secondary curriculum.

To the best of the authors’ knowledge, this study is the first to explore how young people understand CC in the UK. The findings highlight the need for better understanding and formal education around CC, provide a platform for future work and encourage the incorporation of young voices in developing interventions.

This article discusses the importance of the relationship between cultural awareness (CA) training and post-training reflection in the health-care sector, and considers the implications for future developments for CA training in relation to content, audience, process and format.

A total of 77 health and social care professionals (HCSPs) took part in a 4-h CA training, 25 of whom also opted for an additional optional reflection hour. The results reported on in this paper are drawn from the experiences of the 25 participants in the optional reflection sessions (RSs), using a thematic analysis approach.

Participants highly valued the “safe space” in both the CA workshop and the optional follow-on RS, enabling them to share experiences, revisit topics and feel supported to put things into practice. They also reported a growing confidence in dealing with intercultural challenges, in particular in asking questions and being curious about topics they did not understand.

This research points towards a strong recommendation for open-ended CA training, allowing participants to articulate their experiences, fears and concerns. It also highlights the importance of a follow-on RS as an integral part of CA training; both of these were found to offer opportunities for strengthening HSCPs’ skills and facilitate the transition of learning from the workshop context into the workplace, with the ultimate aim of reducing inequalities in the quality of patient care.

The purpose of this work is to honor the wisdoms of Anishinaabe Elders, community and culture by interweaving these teachings with my own (first author) Anishinaabe experiences and a research project. Ceremonies are an important health practice for Anishinaabe people. This project aimed to gain a clearer conceptualization of the protective role of Anishinaabe puberty ceremonies on health in adolescence and across the lifespan.

Spiritual offerings guided this project at every stage including inviting Elders and community members into shared spaces of storytelling and teaching elicitation and grounding me as I carefully adopted the use of a western tool (research) in sacred community spaces. Elders were invited to share their experiences and perspectives. Three community members engaged with the interview transcripts on their own before coming together to discuss themes, patterns and insights that arose for them. This group coding discussion constructed the structural foundation of the findings.

An Anishinaabe perspective on youth development emerged. Key aspects of this model included a foundation of ceremonial experiences that spiritually prepares a child for adulthood and impending life’s challenges. As one transitions into adulthood, they accept the responsibilities of being caretakers of their families and communities and gain new tools to contribute to Anishinaabe society. Ideally, this society prioritizes Anishinaabe spirituality, language and way of life.

Frameworks of health, grounded in unique community wisdoms and worldviews, are imperative to repair spiritual and community relationships damaged in a history of colonialism. An Anishinaabe perspective on youth development may shed light on shared Indigenous experiences of cultural restoration and continuity.