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Recovery, a prominent concern in mental health care worldwide, has been variously defined, requiring further clarification of the term as processual. Few studies have comprehensively addressed the nature of recovery processes. This study aims to explore the nature and characteristics of experiences of recovery as processual. The method used is a form of qualitative meta-synthesis that integrates the findings from 28 qualitative studies published during the past 15 years by one research group. Three meta-themes were developed: (a) recovery processes as step-wise, cyclical, and continuous, (b) recovery as everyday experiences, and (c) recovery as relational. These themes describe how recovery is intertwined with the way life in general unfolds in terms of human relationships, learning, coping, and ordinary everyday living. This meta-synthesis consolidates an understanding of recovery as fundamental processes of living in terms of being, doing, and accessing. These processes are contextualized in relation to mental health and/or substance abuse problems and highlight the need for support to facilitate the person’s access to necessary personal, social, and material resources to live an ordinary life in recovery.

This study analyzes the professional career of Kenyan photojournalist Mohamed Amin, who is known for documenting the 1984 Ethiopian famine with images of the tragedy and also for capturing the extermination of the Ethiopian people during the dictatorship of Mengistu Haile Mariam. The images that were broadcasted by the BBC shocked the world's public opinion and had great international repercussions, mobilizing governments, individuals, and institutions. Some sources mention him as the man who moved the world, unfortunately reducing his visual work to this tragedy. This study, however, shows that although the report on the famine gave him international prestige, Mohamed Amin had already carried out an intense and prestigious previous work in Africa, Asia, and the Middle East. For this purpose, a descriptive historical method is applied to the most important works (reports, interviews, and photo books) produced by this African photojournalist before 1984. The analysis includes international literature, produced works, and the collections of the Mohamed Amin Foundation in Nairobi (Kenya), which relate to the most important milestones of his visual corpus, composed of more than 8,000 hours of video and approximately 3.5 million photographs taken between 1956 and 1996 If Cartier Bresson was considered the eye of the world, Mohamed Amin was the eye of Africa.

As the 2020 American presidential election approaches, it is worth thinking about the current electoral moment in terms of lessons from the recent and not‐so‐recent past. This article begins with an unlikely analysis. Ordinary life captures the attention of citizens who vote but do not spend their lives 24/7 on social media or cable news or public radio. Ordinary people do not spend their time discussing social policy over dinner. Ordinary people go to dinner—not dinner parties. The ordinary people are the path to victory in any political contest. This article explores the “ordinary” and its relation to politics.

Purpose Having paid work, relationships and a choice of where to live are common policy priorities for adults with intellectual disabilities. The purpose of this paper is to compare outcomes with respect to these three priorities between adults with intellectual disability and the general population in Jersey. Design/methodology/approach Data were collected from 217 adults with intellectual disability known to services, and 2,350 adults without intellectual disability using a stratified random sample. Data on employment, marital status and accommodation profiles were compared. Findings In sum, 87 per cent of adults with intellectual disability were currently single vs 16 per cent of adults without intellectual disability; 23 per cent of working-age adults with intellectual disability were in paid employment vs 92 per cent of working-age adults without intellectual disability; and 57 per cent of adults with intellectual disability lived-in sheltered housing vs 2 per cent of adults without intellectual disability. Social implications Very few adults with intellectual disability are in paid employment or intimate relationships, and the majority live in sheltered, supported housing, with very few owning their own home. There is a significant disconnect between policy and reality. Considerable work is required to make an ordinary life the reality for adults with intellectual disability. Originality/value This study adds to the body of evidence that suggests people with intellectual disabilities are less likely to experience an ordinary life. Furthermore, it illustrates that despite Jersey being an affluent society, the same difficulties and barriers exist there for persons with an intellectual disability as in other jurisdictions.

The biblical book of Ecclesiastes is often claimed as a harbinger of modernity. In this essay, I compare Ecclesiastes with two overlapping constructions of modernity, taken from Matthew Arnold and Charles Taylor, focusing especially on Taylor’s motifs of inwardness, narrativity, meaninglessness, and ordinary life. I suggest that the likeness to modernity in Ecclesiastes is a complex bundle of emphases held in tension, which remains hospitable to pre-modern understandings and commitments.

In his texts, Józef Tischner (1930–2000) referred to significant problems characteristic of the end of the communist regime and the first years of the liberal-democratic system in Poland. He tried to understand, among other things, the sources of Polish society’s disappointment with their regained political and economic freedom. This article discusses the late period of Tischner’s life and work, when his philosophy was heavily influenced by the ideas of Charles Taylor. On the one hand, the author analyzes Tischner’s attitude toward the concept of ordinary life, while on the other, Tischner’s understanding of solidarity combined with the concept of the spirit of capitalism. The article shows numerous similarities and significant differences between the way of thinking of both philosophers. The former concern above all the consentaneous assessment of the disappearance of heroism in liberal-democratic societies, while the latter concern the discrepancies in the assessment of the possibility of fully implementing the idea of solidarity in these societies.

Nature Theater of Oklahoma’s (2009- ) play cycle makes exhaustion central to its theatrical experience: The dynamics of im/mobility that revolve around the exhausted body represent a key element of the (not yet completed) ten-part cycle’s performance aesthetics. An expansive multi-medial life-writing project that takes about a day to perform, inevitably wears out performers and spectators – physically, affectively, and politically. In the context of contemporary neoliberal capitalism, the experience of exhaustion carries specific cultural significance: As an affective mode, exhaustion (and adjacent states such as burnout, fatigue, or depression) is structurally interwoven with neoliberalism’s investment in practices of self-improvement, flexibility, adaptability, and self-exploitation. In particular, this essay problematizes three dimensions of exhaustion in the age of neoliberalism: the reconfiguration of the ordinary as an ongoing moment of crisis; the production of ‘overwhelming’ environments for biopolitical management; and the demand for overtime that increasingly makes labor and non-labor indistinguishable. By addressing these dimensions as forms of aesthetic experience, points to the tenuous link exhaustion constitutes – between the physical and emotional well-being of human beings and the exploitative routines of neoliberal capital accumulation.

PurposeThe COVID-19 pandemic has engendered changes in previously unimaginable timeframes, leading to new ways of working, which can quickly become the “ordinary” way of working. Many traditional workplace and educational practices and environments, however, are disadvantageous to people with disability and consequently are under-represented in the workforce and higher education.Design/methodology/approachContributing factors include exclusionary societal and employer attitudes and inaccessible built environments including lack of attention to paths of travel, amenities, acoustics, lighting and temperature. Social exclusion resulting from lack of access to meaningful work is also problematic. COVID-19 has accelerated the incidence of working and studying from home, but the home environment of many people with disability may not be suitable in terms of space, privacy, technology access and connection to the wider community.FindingsHowever, remote and flexible working arrangements may hold opportunities for enhancing work participation of people with disabilities. Instigating systemic conditions that will empower people with disability to take full advantage of ordinary working trajectories is key. As the current global experiment in modified work and study practices has shown, structural, organisational and design norms need to change. The future of work and study is almost certainly more work and study from home. An expanded understanding of people with disabilities lived experience of the built environment encompassing opportunities for work, study and socialisation from home and the neighbourhood would more closely align with the UNCRPD's emphasis on full citizenship.Originality/valueThis paper examines what is currently missing in the development of a distributed work and study place continuum that includes traditional workplaces and campuses, local neighbourhood hubs and homes.

Although ambivalence in a strict sense, according to which a person holds opposed attitudes, and holds them as opposed, is an ordinary and widespread phenomenon, it appears impossible on the common presupposition that persons are either unitary or plural. These two conceptions of personhood call for dispensing with ambivalence by employing tactics of harmonizing, splitting, or annulling the unitary subject. However, such tactics are useless if ambivalence is sometimes strictly conscious. This paper sharpens the notion of conscious ambivalence, such that the above tactics cannot be applied to ordinary moments of explicit and clear ambivalent consciousness. It is shown that such moments reveal ambivalence as an attitude that is part of human life. The argument employs three features of consciousness that together capture its outgoing character (a notion that combines intentionality and self-consciousness). In the last section some of the implications of conscious ambivalence for consciousness and the mind are clarified as the analysis of conscious ambivalence in this paper is compared with Hume's and John Barth's phenomenalist conceptions.

Social food customs tend to reflect expected patterns of civilized behavior. Abundance has fostered indulgence, while a concern for health has engendered a focus on nutritional value. Civilization also dictates what is considered edible, as the lower a life form is on a hierarchical scale, the less it is perceived as a food source.