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IntroductionRefugees experience significant health needs and well-being inequities. Smoking tobacco, nutrition disorders, alcohol use and physical inactivity are potential contributors to developing non-communicable diseases and mental health conditions. This study aims to explore refugees’ health promotion needs in a regional town in New South Wales (NSW), Australia, suggest appropriate health promotion methods, and co-design a health promotion intervention. Privileging refugees’ voices and experiences is central to co-designing appropriate health promotion interventions.MethodsWe will employ a two-phase participatory qualitative co-design method. As there is a lack of knowledge about refugees’ health needs, a participatory research design has the potential to explore the topics holistically. The social–ecological model and the behaviour change wheel model will guide this study. During Phase 1, a semistructured interview guide will be used for in-depth interviews and focus group discussions with refugees. A deductive reflexive thematic analysis will be applied to analyse data using NVivo. In Phase 2, two workshops will be conducted with refugees and health professionals. A reflexive thematic analysis will be performed to identify the top health promotion strategies.Ethics and disseminationEthical approval was obtained from the Human Research Ethics Committee (HREC) of the North Coast NSW Local Health District (HREA370 2023/ETH00444). The Human Research Ethics Committee approved a minimisation of duplication at a regional university in Australia (SCU HREC 2024/106). Study findings will be disseminated through embedding chapters in the PhD thesis, publishing high-quality papers and presenting at conferences, lay reports, newsletters and media.

Registering a donation decision is fundamental to increasing the number of people who donate the organs and tissues essential for transplantation, but the number of registered organ donors is insufficient to meet this demand. Most people in Australia support organ donation, but only a third have registered their decision on the Australian Organ Donor Register (AODR). We addressed this paradox by investigating how feelings of community, engendered through an ethic of hospitality and care and a non-proselytizing dialogue about organ donation, facilitated the decision to register. An Immediate Registration Opportunity was set up in a large public hospital in NSW, Australia. The public was approached and invited to engage in an open, respectful dialogic interaction that met people where their beliefs were and allowed their concerns and fears about donation to be discussed. This included a survey that measured positive and negative beliefs about organ donation, mood, atmosphere, and feelings of community coupled with an on-the-spot opportunity to register their donation decision. Over four days, we interacted with 357 participants; 75.5% (210) of eligible-to-register participants registered on the AODR. Generalized Structural Equation Modelling highlighted that as connection to community increased, so did the salience of positive beliefs about organ donation. Positive beliefs, in turn, were negatively correlated with negative beliefs about donation and, as the strength of negative beliefs decreased, the probability of registration on the AODR increased. Participants who registered on the AODR reported stronger connection to the broader community than participants who did not register. A respectful non-judgmental interaction that allows beliefs and concerns about organ donation to be discussed, coupled with an immediate opportunity to register, encouraged registration. Within this framework, feelings of belonging to a community were a key determinant that enabled many to make the decision to register.

The mass media has ensured that the challenging and complex phenomenon of climate change now has the household familiarity of a brand name. But what is it that is understood by climate change, and by whom? What frame of reference is drawn upon to communicate meaningfully about climate change? Do particular subgroups within our society hold different understandings, or have the debate and the prolific dissemination of information about this issue coalesced around a core perception or image of what climate change is? To answer these questions, we conceptualized climate change within the theory of social representations as emergent socially constructed knowledge. We analyzed word association data collected in Australia from persons identifying as having a scientific, government, or general public background (N= 3300). All respondents were asked to write the first words that came to mind when they thought about climate change. Comparative analyses of the word associations reveal that respondents from different backgrounds define climate change in different ways. The results suggest that there is a common core set of concepts shared by the different groups, but there are also a great many differences in how climate change is framed and conceived by respondents. The results are discussed in relation to what they imply for responses to climate change by these social groups and in relation to interventions designed to encourage climate adaptation.

Emergent properties of global political culture were examined using data from the World History Survey (WHS) involving 6,902 university students in 37 countries evaluating 40 figures from world history. Multidimensional scaling and factor analysis techniques found only limited forms of universality in evaluations across Western, Catholic/Orthodox, Muslim, and Asian country clusters. The highest consensus across cultures involved scientific innovators, with Einstein having the most positive evaluation overall. Peaceful humanitarians like Mother Theresa and Gandhi followed. There was much less cross-cultural consistency in the evaluation of negative figures, led by Hitler, Osama bin Laden, and Saddam Hussein. After more traditional empirical methods (e.g., factor analysis) failed to identify meaningful cross-cultural patterns, Latent Profile Analysis (LPA) was used to identify four global representational profiles: Secular and Religious Idealists were overwhelmingly prevalent in Christian countries, and Political Realists were common in Muslim and Asian countries. We discuss possible consequences and interpretations of these different representational profiles.

(1) Background: Studying social representations as lay theories allows for a better understanding of the common sense knowledge constructed around mosquito-borne diseases and the impact this may have on attitudes and behaviors. (2) Methods: A hierarchical evocation questionnaire was circulated through an Australian academic community and analyzed by prototypical analysis and correspondence factor analysis. (3) Results: Representational areas are regulated by participant age and whether or not they had contracted a mosquito-borne disease. (4) Conclusions: Collecting and understanding social representations has the potential to help social actors implement strategies that encourage people to access information and adopt behaviors in line with the scientific reality of the phenomenon, rather than limiting lay theories.

The theory of psychological essentialism provides an account of how and why some social groups are represented as if they possessed an inhering, immutable and group-defining 'essence'. Whilst much of the empirical and theoretical work on essentialism has attended to characterising its cognitive components through the utilisation of survey measures, this article, adopting a synthetic discursive psychological approach, examines naturally-occurring conversations on talkback radio. We demonstrate how speakers attribute Sudanese refugees with essentialised cultural or tribal properties. These qualities were employed to account for the violent behaviour of Sudanese refugees, both in Sudan and in Australia, as relatively invariant and collectively shared attributes. Although participants recurrently depicted Sudanese refugees as sharing a cultural essence, these latent propensities were constructed to only manifest in the behaviour of some group members. We contend that essentialist ontologies can be established on implicit lay theories, causally linking culture to behaviour, and acting ideologically as rationalisations for illiberal and racist ends. We discuss how a discursive approach affords insights into the nuanced practice of psychological essentialism in everyday talk.

BackgroundRegistering a donation decision is fundamental to increasing the number of people who donate the organs and tissues essential for transplantation, but the number of registered organ donors is insufficient to meet this demand. Most people in Australia support organ donation, but only a third have registered their decision on the Australian Organ Donor Register (AODR). We addressed this paradox by investigating how feelings of community, engendered through an ethic of hospitality and care and a non-proselytizing dialogue about organ donation, facilitated the decision to register.MethodsAn Immediate Registration Opportunity was set up in a large public hospital in NSW, Australia. The public was approached and invited to engage in an open, respectful dialogic interaction that met people where their beliefs were and allowed their concerns and fears about donation to be discussed. This included a survey that measured positive and negative beliefs about organ donation, mood, atmosphere, and feelings of community coupled with an on-the-spot opportunity to register their donation decision.ResultsOver four days, we interacted with 357 participants; 75.5% (210) of eligible-to-register participants registered on the AODR. Generalized Structural Equation Modelling highlighted that as connection to community increased, so did the salience of positive beliefs about organ donation. Positive beliefs, in turn, were negatively correlated with negative beliefs about donation and, as the strength of negative beliefs decreased, the probability of registration on the AODR increased. Participants who registered on the AODR reported stronger connection to the broader community than participants who did not register.ConclusionA respectful non-judgmental interaction that allows beliefs and concerns about organ donation to be discussed, coupled with an immediate opportunity to register, encouraged registration. Within this framework, feelings of belonging to a community were a key determinant that enabled many to make the decision to register.

In many westernized countries, organ donation rates are low in comparison with the need for life‐saving organ transplants, and are at odds with generally high community endorsement of organ donation. This is particularly true for Western Australia, the location of this study. This contradiction between endorsement and donation is investigated within a framework that draws from Moscovici's (1984) theory of Social Representations, Guimelli's (1998) differentiation between normative and functional dimensions of the central core, and Billig's (1988) rhetorical position on the role of argumentation in discourse. Four focus group discussions on organ donation and transplantation were conducted. Analysis of the discourse suggests that the social representation of organ donation and transplantation can be understood best as a representational field organized around two dialectically ‘opposed’ images—the gift of life and the mechanistic removal and replacement of body parts. The normative and functional expression of these two images as a pro‐donation stance and a qualified pro‐donation stance is discussed, as is the role of argumentation in the production of a social representation.

This study extends previous research investigating the social representation of organ donation and transplantation (Moloney & Walker, 2000, 2002) by exploring the accommodation of contradiction (Wagner, Duveen, Verma, & Thelmel, 2000) within consensual reality (Rose et al., 1995), and the role of themata (Markova, 2000) in a representation. The study employed a mail‐out questionnaire embedded with eight experimental conditions, which manipulated two tasks, scenario rating scale and word association. WMDS (INDSCAL) analyses demonstrated that the dialectical concepts of life and death are generative of a contradictory representational field that is maintained through the differential elicitation of the normative and functional dimensions (Guimelli, 1998) of the representation in accordance with social context.