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In this article, the authors aim to explore mobile apps as both mundane and extraordinary digital media artefacts, designed and promoted to improve or solve problems in people's lives. Drawing on their “App Stories” project, the authors elaborate on how the efficiencies and affordances credited to technologies emerge and are performed through the specific embodied practices that constitute human–app relationships.

The project involved short written accounts in an online survey from 200 Australian adults about apps. Analysis was conducted from a sociomaterial perspective, surfacing the emotional and embodied responses to and engagements with the apps; the relational connections described between people and their apps or with other people or objects; and what the apps enabled or motivated people to do.

Findings point to three salient concerns about apps: (1) the need for efficiency; (2) the importance and complexity of human relationships and maintaining these connections; and (3) the complex relationships people have with their bodies. These concerns are expressed through themes that reflect how everyday efficiencies are produced through human–app entanglements; apps as relational agents; apps' ability to know and understand users; and future app imaginaries.

This project explores the affective and embodied dimensions of app use and thinks through the tensions between the extraordinary and mundane dimensions of contemporary techno-social landscapes, reflecting on how apps “matter” in everyday life. Our analysis surfaces the active role of the body and bodily performances in the production of app efficiencies and underlines the ways mobile apps are always situated in relation to other media and materialities.

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.

With the COVID-19 pandemic introducing social distancing measures around the world, how we conceptualise and experience intimacy has significantly and suddenly shifted. Intimate moments such as funerals, weddings and the nurturing of everyday relationships have unfolded over video calls, and digitally mediated contact has been granted, for many, greater importance. At the same time, who we can be close to, and the conditions of this closeness have come under intense scrutiny as we become aware of how bodily proximity and bodily performances such as breathing are implicated in the spread of the virus. With this awareness comes a renewed intimacy with seemingly mundane bodily gestures and performances such as breath – and with the ways in which we are always entangled with those around us. In this chapter, we examine intimacy in a post-COVID future through the themes of proximity, breath and mediation. While intimacy is often conceptualised as occurring only between human subjects, we contribute to a more expansive understanding of intimacy that can account for the closeness and familiarity we feel with non-human objects. We argue that our social worlds are layered with familiar objects that facilitate our everyday encounters – a facemask or Zoom interface – and we argue that conceptualising intimacy must account for these entanglements.

Past research has shown that wellness culture projects identities that are predominantly middle-class, white, thin, able-bodied women. Wellness cultures are amplified through digital media, namely highly visual social media platforms such as Instagram and TikTok, that promote a feminine ideal that women can (and should) achieve through rigorous commitment and investment. However, discourses surrounding wellness culture are a cause for concern when consumption, choice, and responsibility are positioned as a mode to constantly improve oneself until an idealised appearance is achieved.

In this chapter, the author explores the experiences of five Asian-Australian women aged 18–35 living in Australia as they navigate ideals of femininity. The author draws on perspectives from feminist new materialism to understand the material-discursive practices that form norms and ideals of the female body. Findings are presented in the form of vignettes to help trace affective encounters with objects, digital media, discourses, and other bodies that produce different affective relations as they seek to understand Asian-Australian femininity. The author argues that digital media and wellness culture prompt individual understanding and practices to adhere to transnational ideals of the feminine body rather than dismantling social and cultural norms that limit individual choice, an issue that has thus far received limited scholarly attention for Asian-Australians. This chapter builds on previous studies that position wellness culture within an established white female neoliberal rhetoric.

The past two decades have witnessed exponential growth in the use of mindfulness-based programmes within professional workplace cultures. From digital media giants such as Google, Apple and Facebook, to Fortune 500 companies, hospitals, universities, and government departments, many contemporary workplaces now offer mindfulness-based programmes as a remedy for workplace challenges such as low productivity, employee stress and staff attrition. Using Google’s Search Inside Yourself Leadership Institute as a case study, this chapter adopts Lauren Berlant’s concept of ‘cruel optimism’ as a critical framework for re-evaluating the affective and relational experiences of mindfulness within the contemporary neoliberal workplace. Specifically, it considers the ways in which corporate mindfulness initiatives commonly use the rubric of ‘employee wellbeing’ and ‘self-care’ to pathologise employee experiences of boredom, dissatisfaction and stress while downplaying the social, political and economic factors that contribute to workplace dissatisfaction and employee burnout.

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.

Widespread news coverage, politicised debate and social media commentary have given prominence to COVID-19 as an unparalleled threat to global health and mortality, intensifying panic and insecurity worldwide. In response, the endorsement and amplification of false claims about the pandemic has proliferated, in many cases, by public figures in the online ‘wellness’ realm. Using COVID-19 as a case study, this chapter interrogates observed connections between digital wellness cultures and informational disorders in times of crisis. The authors discuss the bourgeois liberal-individualist ideals that increasingly underpin much of this communication, exemplified through the co-option of social justice rhetoric and narratives of the ‘persecuted hero’. The authors also recognise the growing number of wellness influencers openly resisting pandemic-related mis/disinformation, and note the forms of anti-individualist, mutual care demonstrated in these ‘debunking’ efforts. The authors argue that these practices reflect a form of networked solidarity – enacted alongside a discursive distancing from individualist modes of thinking – that can be understood by applying a social ecological framework for understanding ‘resilience’.