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“I want the world back”: Pandemic loneliness, bodies, and places
Abstract
Psychology has tended to conceptualize loneliness as a lack of intimate and social relationships. This analysis draws on the journal entries of 100 participants in the Pandemic Journaling Project (PJP; a research study and online journaling platform that invited participants to chronicle their experiences during the COVID‐19 pandemic) to illustrate a more foundational sense of loneliness as a lack of bodily attunement, interaction, and intersection with others in a world of places. This bodies‐in‐places perspective reveals important material dimensions of loneliness that have often been overlooked. Loneliness is understood not as a static characteristic of the individual, but rather as an embodied and emplaced relational and ecological phenomenon.
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In this article, we introduce the SSM-MH Special Issue “Journaling and Mental Health during COVID-19: Insights from the Pandemic Journaling Project,” which presents findings from the Pandemic Journaling Project (PJP). PJP is an online journaling platform and mixed-methods research study created in May 2020 to provide ordinary people around the world an opportunity to chronicle the impact of the COVID-19 pandemic in their lives—for themselves and for posterity. The essays in this collection demonstrate how journaling via an online platform can help illuminate experiences of mental wellbeing and distress, with important implications for both research and clinical practice. We begin by introducing the Pandemic Journaling Project and describing our procedures for generating the data subsets analyzed in the papers collected here. We then outline the principal interventions of the special issue as a whole, introduce the papers, and identify a number of cross-cutting themes and broader contributions. Finally, we point toward key questions for future research and therapeutic practice by highlighting the three-fold value of online journaling as a research method, a therapeutic strategy, and a tool for advancing social justice. We focus in particular on how this innovative methodological approach holds promise as both a modality for psychotherapeutic intervention and a form of grassroots collaborative ethnography. We suggest that our methods create new opportunities for confronting the impact of pandemics and other large-scale events that generate radical social change and affect population-level mental health.
An initial study on loneliness during the first month of the COVID-19 pandemic in the United States found that those who were living alone or who were single experienced greater loneliness than those who lived with others or were in a romantic relationship. This study presents follow-up analyses using data collected from the same sample ( N = 428) at a total of five points in time throughout the first year of the COVID-19 pandemic in the United States. Unlike most studies using a longitudinal design to track loneliness throughout the COVID-19 pandemic, the results of this study showed that loneliness scores generally decreased over this time period. However, additional analyses showed that when participants experienced a de-escalation in their romantic relationship status (e.g., transitioning from being in a dating relationship to being single or from being married to separated), loneliness scores increased. Because prior research shows a connection between living alone and loneliness, the researchers also tested whether decreases in the number of people one lives with predicted increases in loneliness. The data was inconsistent with this prediction. Overall, these findings join a minority of other longitudinal studies investigating loneliness during the COVID-19 pandemic that found either a decrease or no change in loneliness, while also illustrating that increases in loneliness during the COVID-19 pandemic occurred after people experienced a de-escalation in their romantic relationship status. These findings underscore the importance of life events during the COVID-19 pandemic that may increase loneliness—specifically transitioning out of romantic relationships. Thus, future research on predictors of loneliness should continue to use longitudinal designs to determine how changes in one’s life predict changes in loneliness.
The COVID‐19 pandemic has affected nearly every area of daily life, including romantic relationships. With the pandemic still ongoing, this study reviewed the existing scholarly literature to document the status of empirical research on how COVID‐19 has affected couples during its first year. Studies were identified through searching five databases as well as sources of gray literature. Overall, 42 studies on committed romantic relationships during the first year of the pandemic were identified. The mapping process revealed four main themes: (1) relationship quality; (2) sexuality; (3) couple daily adjustment; and (4) intimate partner violence. The findings suggest that the way romantic relationships were affected by the pandemic depends on a variety of demographic, individual, and couple‐level factors. Implications include a call for both the development of evidence‐based interventions that consider the current findings and further research to continue exploring the clinical implications of future findings to promote healthy intimate relationships during the ongoing global pandemic.
Neuroanthropology is the integration of neuroscience into anthropology and aims to understand “brains in the wild.” This interdisciplinary field examines patterns of human variation in field settings and provides empirical research that complements work done in clinical and laboratory settings. Neuroanthropology often uses ethnography in combination with theories and methods from cognitive science as a way to capture how culture, mind, and brain interact. This article describes nine elements that outline how to do neuroanthropology research: (1) integrating biology and culture through neuroscience and biocultural anthropology; (2) extending focus of anthropology on what people say and do to include what people process; (3) sizing culture appropriately, from broad patterns of culture to culture in small-scale settings; (4) understanding patterns of cultural variation, in particular how culture produces patterns of shared variation; (5) considering individuals in interaction with culture, with levels of analysis that can go from biology to social structures; (6) focusing on interactive elements that bring together biological and cultural processes; (7) conceptual triangulation, which draws on anthropology, psychology, and neuroscience in conjunction with field, clinic, and laboratory; (8) critical complementarity as a way to integrate the strengths of critical scholarship with interdisciplinary work; and (9) using methodological triangulation as a way to advance interdisciplinary research. These elements are illustrated through three case studies: research on US combat veterans and how they use Brazilian Jiu Jitsu as a way to manage the transition to becoming civilians, work on human-raptor interactions to understand how and why these interactions can prove beneficial for human handlers, and adapting cue reactivity research on addiction to a field-based approach to understand how people interact with cues in naturalistic settings.
Following the global outbreak of COVID-19 in March 2020, individuals report psychological distress associated with the “new normal”—social distancing, financial hardships, and increased responsibilities while working from home. Given the interpersonal nature of stress and coping responses between romantic partners, based on the systemic transactional model this study posits that perceived partner dyadic coping may be an important moderator between experiences of COVID-19 psychological distress and relationship quality. To examine these associations, self-report data from 14,020 people across 27 countries were collected during the early phases of the COVID-19 pandemic
(March–July, 2020). It was hypothesized that higher symptoms of psychological distress would be reported post-COVID-19 compared to pre-COVID-19 restrictions (Hypothesis 1), reports of post-COVID-19 psychological distress would be negatively associated with relationship quality (Hypothesis 2), and perceived partner DC would moderate these associations (Hypothesis 3). While hypotheses were generally supported, results also showed interesting between-country variability. Limitations and future directions are presented.
The COVID-19 pandemic presents acute, ongoing relationship challenges. The current research tested how (1) preexisting vulnerabilities assessed prior to the pandemic (attachment insecurity) and (2) stress as couples endured a mandated quarantine predicted residual changes in relationship functioning. Controlling for prequarantine problems, relationship quality, and family environment, greater partners’ attachment anxiety predicted greater relationship problems, lower relationship quality, and a less stable and cohesive family environment when people were experiencing more stress. Greater partners’ attachment avoidance predicted lower problem-solving efficacy and family cohesion. The effects of partners’ preexisting vulnerabilities and pandemic-related stress demonstrate the utility of key models in relationship science in identifying who is at most risk of relationship problems in the unprecedented context of a mandated quarantine. The results emphasize that the effects of the COVID-19 pandemic on relationship functioning will be shaped by the characteristics of partners with whom people are confined with during the pandemic.
We utilize longitudinal social network data collected pre-COVID-19 in June 2019 and compare it to data collected in the midst of COVID in June 2020. We find significant decreases in network density and global network size following a period of profound social isolation. While there is an overall increase in loneliness during this era, certain social network characteristics of individuals are associated with smaller increases in loneliness. Specifically, we find that people with less than five "very close" relationships report increases in loneliness. We further find that face-to-face interactions, as well as the duration and frequency of interactions with very close ties, are associated with smaller increases in loneliness during the pandemic. We also report on factors that do not moderate the effect of social isolation on perceived loneliness, such as gender, age, or overall social network size.
What happens when temporary shelters become permanent homes? What are the psychosocial impacts of prolonged dislocation, and how might these effects be mitigated through grassroots community activities? Based on fieldwork and interviews with residents in temporary housing and volunteer support groups in northeastern Japan conducted from 2014-2018, this article analyzes the ongoing challenges of delayed recovery, chronic dislocation, and social isolation among survivors of the March 11, 2011 disaster in Japan, with a particular focus on the residents of temporary facilities in Natori City, Miyagi Prefecture. I examine how the complexity of the disaster-recovery process within the local politics of the region has produced new tensions, creating a particular "zoned liminality" for displaced residents while undermining the social nexus of community relations. Then I reflect on certain challenges in treating the psychosocial trauma among survivors, and how their particular needs are addressed through new citizen-based volunteer movements offering holistic activities. These grassroots activities do not necessarily solve the breakdown of social bonds nor improve residents' prospects of returning home. However, by alleviating survivors' sense of social isolation and loneliness, this "humanistic" approach highlights the possibilities of participatory-style psychosocial support that goes beyond conventional biomedical services and top-down, state-driven policies. .
Research has suggested that nostalgia is a mixed, albeit predominantly positive emotion. One proposed function of nostalgia is to attenuate the negative consequences of loneliness. This restorative effect of nostalgia, however, has been demonstrated with cross sectional and experimental methods that lack ecological validity. In studies that have measured nostalgia in daily life, however, nostalgia has been negatively related to well-being. We propose an alternative theory that posits that the effect of nostalgia on well-being depends on the event or experience that elicits nostalgia. We tested this theory by measuring daily states of nostalgia, loneliness, and affect across five daily diary studies (N = 504; 6,004 daily reports) that lasted for 14 days. Using multilevel modeling, we found that nostalgia and loneliness were negatively related to positive affect and positively related to negative affect. The negative effects of nostalgia on affective well-being were significantly stronger on days when people felt more lonely as opposed to less lonely. Viewed alternatively, the negative effects of loneliness on affective well-being were stronger on days when people felt more vs. less nostalgic. Thus, in contrast to experimental findings, nostalgia did not attenuate, but rather exaggerated the negative effects of loneliness on affective well-being. These findings support a theoretical account that proposes that the effect of nostalgia on well-being depends on the natural context in which nostalgia is elicited.
This article explores the intersection of two growing health concerns: the rising incidence of loneliness and the negative health impacts of migration and displacement. To better evaluate loneliness across diverse populations, we emphasize the cultural shaping of expectations for social lives and the ways in which structural vulnerability and violence can undermine these expectations. We draw on ethnographic research with two groups of migrants: Mexican immigrants living in southern Arizona and Turkana pastoralists of Kenya who experience displacement and unpredictable mobility as a result of low intensity violence. For Mexican immigrants, feelings of loneliness intertwine with the emotions of fear, trauma, and sadness, all closely associated with social isolation. The Turkana describe loneliness associated with the loss of their animals, or the shifting social landscapes they must traverse to keep their families safe. The culturally salient experiences described by these two communities highlight the complexity of defining loneliness. Given the pace of global migration and the number of refugees and displaced persons, closer scrutiny of how cultural expectations and structural violence interact to produce feelings of loneliness seems overdue.
Loneliness is a common experience among older people that is associated with health risks and negative well-being. As a psychological phenomenon, it has typically been defined in Western research literature as the discrepancy between desired and actual interpersonal relations. In our qualitative study in Hong Kong, we offer insight into ageing and loneliness in an urban environment of the non-Western world and propose to reconceptualise loneliness by exploring older people's experience of alienation at the societal level as an important but often neglected dimension of their loneliness. Thirty-seven community-dwelling, Chinese adults aged 65 and above were interviewed in focus groups and their accounts analysed and interpreted using a phenomenological approach. Findings revealed that focus group participants perceived insufficient care for older people, a growing distance between themselves and society, and their disintegrating identity in society to be primary sources of societal alienation. In response, older people adopted a more passive lifestyle, attributed marginalisation and inequality to old age, and developed negative feelings including unease towards ageing, vulnerability and helplessness, and anger. The emergence of these key components and underlying themes of societal alienation illuminated neglected facets of the psychological phenomenon of loneliness and highlighted new implications for policy, practice, and research from a societal perspective to address older people's loneliness in urban settings.
Social distancing and “stay-at-home” orders are essential to contain the coronavirus outbreak (COVID-19), but there is concern that these measures will increase feelings of loneliness, particularly in vulnerable groups. The present study examined change in loneliness in response to the social restriction measures taken to control the coronavirus spread. A nationwide sample of American adults (N = 1,545; 45% women; ages 18 to 98, M = 53.68, SD = 15.63) was assessed on three occasions: in late January/early February 2020 (before the outbreak), in late March (during the President’s initial “15 Days to Slow the Spread” campaign), and in late April (during the “stay-at-home” policies of most states). Contrary to expectations, there were no significant mean-level changes in loneliness across the three assessments (d = .04, p > .05). In fact, respondents perceived increased support from others over the follow-up period (d = .19, p < .01). Older adults reported less loneliness overall compared to younger age groups but had an increase in loneliness during the acute phase of the outbreak (d = .14, p < .05). Their loneliness, however, leveled off after the issuance of stay-at-home orders. Individuals living alone and those with at least one chronic condition reported feeling lonelier at baseline but did not increase in loneliness during the implementation of social distancing measures. Despite some detrimental impact on vulnerable individuals, in the present sample, there was no large increase in loneliness but remarkable resilience in response to COVID-19.
Background:
Loneliness in later life is largely presented as a problem of the individual focusing upon antecedents such as demographic or health factors. Research examining the role of the broader living environments is much rarer. We examined the relationship between loneliness and three dimensions of the lived environment: geographical region, deprivation, and area classification (urban or rural).
Methods:
Our sample consisted of 4663 core members (44% males) aged 50+ (wave 7 mean age 72.8, S.D. = 7.1) present both in waves 3 (2006) and 7 (2014) of the English Longitudinal Study of Ageing (ELSA). Loneliness was measured using two approaches, individual and area-based, and both waves included these questions. Individual-based (self-reported) loneliness was assessed using the three item University of California Los Angeles (UCLA) scale (ranging from 3 = not lonely to 9 = lonely) with a score of 6+ defining loneliness. We also used a novel question which asked participants to evaluate how often they felt lonely in their area of residence (area-based; ranging from 1 = often to 7 = never, using cut off 4+ to define loneliness). The lived environment was classified in three different ways: the Index of Multiple Deprivation (IMD), Government Office Regions (GOR), and area classification (urban or rural). Covariates with established relationship with loneliness including demographic factors, social engagement and health, were included in the analyses.
Results:
In wave 7, the prevalence of individual-based loneliness was 18% and area-based was 25%. There was limited congruence between measures: 68% participants reported no individual- or area-based loneliness and 9% reported loneliness for both measures. After adjusting for individual co-variates only one significant relationship was observed between loneliness and area -based characteristics. A significant association was observed between area-based loneliness and deprivation score, with higher levels of loneliness in more deprived areas (OR = 1.4 for highest quintile of deprivation).
Conclusions:
Our results indicate that loneliness in older adults is higher in the most deprived areas independent of individual-level factors. In order to develop appropriate interventions further research is required to investigate how area-level factors combine with individual-level loneliness vulnerability measures to generate increased levels of loneliness in deprived areas.
In this article, we call into question recent public health claims that loneliness is a problem of epidemic proportions. Current research on this topic is hindered by an overreliance on limited survey data and by paradigmatic imbalance that delineates the study of loneliness to psychological, cognitive, neuroendocrinological and immunological effects, social functioning, physical health, mortality, and gene effects. The article emphasizes that scientific approaches to the phenomena of loneliness are more appropriately conceived and investigated as inherently matters for social, relational, cultural, and contextual analysis of subjective experience. Studies of loneliness and possible relationships to mental health status require investigations of social, environmental, and institutional structures as well as families, peers, friends, counselors, and health providers. This article takes a step in this direction through examining the lived experience of 35 high school students and their families living under conditions of social adversity in Tijuana, B.C., Mexico, with attention to anxiety and depression. Utilizing ethnographic interviews, observations, and psychological screening tools, we provide an overview for the group and illustrate the interrelations of subjective experience and social environment through a case study. These data reveal the vital role of understandings of loneliness, depression, and anxiety from the perspectives of adolescents themselves. We conclude that future studies of loneliness are best informed by in-depth data on subjective experience in relation to social features to advance understandings within the field of global mental health and allied fields.
Individuals of all ages encounter social partners with whom they are not intimate (e.g., cousins, classmates, neighbors, church members). Peripheral ties arise in daily life. These relationships link individuals to larger social structures and provide opportunities for cultural models, novel stimulation, identity exploration, and social support. In childhood, peripheral partners provide opportunities to acquire skills not available through familiar social contacts. In adolescence and young adulthood, they help individuals define themselves and provide information about the culture. In midlife, a proliferation of close ties provides a larger number of peripheral ties. In late life, peripheral ties may offer support or provide for “social reminiscence.” Discussion addresses the function and meaning of peripheral relationships in comparison to close social ties. The traffic outside the Henderson Childcare Center at the end of the day is a sight to behold. The lot typically contains only fifteen cars during the day. At 5:00 p.m., a horde of fifty vehicles containing parents descends upon the building. To add to the chaos, there is only one driveway through which cars must both enter and exit. Toyotas park on the sidewalk, Volvo station wagons weave in and out, and inevitably, several Pontiac Grand Ams are locked in their spaces while toddlers find their way from care providers to parents. Yet no one honks. No one shouts. Tempers do not flare. Drivers wait patiently as each vehicle maneuvers back onto the street. These parents are not exceptionally virtuous people.
Failure to reach data saturation has an impact on the quality of the research conducted and hampers content validity. The aim of a study should include what determines when data saturation is achieved, for a small study will reach saturation more rapidly than a larger study. Data saturation is reached when there is enough information to replicate the study when the ability to obtain additional new information has been attained, and when further coding is no longer feasible. The following article critiques two qualitative studies for data saturation: Wolcott (2004) and Landau and Drori (2008). Failure to reach data saturation has a negative impact on the validity on one’s research. The intended audience is novice student researchers. © 2015: Patricia I. Fusch, Lawrence R. Ness, and Nova Southeastern University.
Practitioner points:
This study illustrates the importance of verbalization in documenting stress and affective experience as a mechanism for accessing cognitive processes in making sense of such experience.This study compares audio diaries with more traditional qualitative methods to assess applicability to different research contexts.This study provides practical guidance and a methodological framework for the design of audio diary research and design, taking into account challenges and solutions for researchers and practitioners.
When we buy our daily cup of coffee, sometimes we engage in a social interaction with the barista, and sometimes we are in a rush. Every day we have opportunities to transform potentially impersonal, instrumental exchanges into genuine social interactions, and the happiness literature suggests that we may reap benefits by doing so; in other words, treating a service provider like we would an acquaintance (i.e., weak tie) might make us happier. In the current study, people who had a social interaction with a barista (i.e., smiled, made eye contact, and had a brief conversation) experienced more positive affect than people who were as efficient as possible. Further, we found initial evidence that these effects were mediated by feelings of belonging. These results suggest that, although people are often reluctant to have a genuine social interaction with a stranger, they are happier when they treat a stranger like a weak tie.
Belonging is an ambiguous concept that has tended to escape the rigorous theorization of other key concepts in geography. Rather than viewing this as a weakness, I turn to weak theory to consider belonging in generative ways, to reflect on the texture of how it is felt, used and practised. I particularly consider its emotional aspects and the ways it is performed by myriad humans and more-than-humans. I conclude with an ontological consideration. Understanding belonging as emergent co-becoming may allow for hopeful and inclusive geographies that are diversely care-ing and careful.
There are a number of mundane technologies which shape pedestrian mobility such as pavements, corridors and stairs. In this paper we focus on the practical implications revolving doors as a technology have for the social organisation of people walking together. Drawing upon video recordings we analyse the observable intersubjective resources produced and used by members of the setting when walking through doors, and the interaction between formations of people as they do this. Revolving doors are turn-taking technologies that challenge mobile formations because the formations need to disassemble in order to pass through the doors, and then re-assemble again on the other side. Using an ethnomethodologically guided approach we shed light on some of the accomplishment of walking together in mobile formations.
Although we interact with a wide network of people on a daily basis, the social psychology literature has primarily focused on interactions with close friends and family. The present research tested whether subjective well-being is related not only to interactions with these strong ties but also to interactions with weak social ties (i.e., acquaintances). In Study 1, students experienced greater happiness and greater feelings of belonging on days when they interacted with more classmates than usual. Broadening the scope in Studies 2A and 2B to include all daily interactions (with both strong and weak ties), we again found that weak ties are related to social and emotional well-being. The current results highlight the power of weak ties, suggesting that even social interactions with the more peripheral members of our social networks contribute to our well-being.
This paper takes as its starting point the centrality of nonrepresentational registers of communication and comprehension to understanding how everyday experiences of travelling with others by public transport unfolds. Drawing on extensive primary research, it explores how different affective atmospheres erupt and decay in the space of the train carriage; the modes of affective transmission that might take place; and the character of the collectives that are mobilised and cohere through these atmospheres. Acknowledging that these atmospheres have powerful effects, this paper focuses on the trajectories of particular misanthropic affective relations; and how such negative relations emerge from a complex set of forces which prime passengers to act. Yet this call to action is often met with a reticent passivity that transposes these negative affective relations, often in ways that intensify their force. In expanding the realm of that which is often taken to constitute the 'social', the paper concludes by considering how the demands of collective responsibility fold through contemporary understandings of community.
In this article, the notion of intersubjectivity is re-examined by going back to its original formulation by the philosopher Edmund Husserl at the beginning of the 20th century. On the basis of a careful reading of Husserl's books and lecture notes, four claims are put forward that help clarify in what sense intersubjectivity is a broader and more fundamental notion than currently assumed in the social sciences. In particular, it is argued that for Husserl intersubjectivity is more than shared or mutual understanding and is closer to the notion of the possibility of being in the place where the Other is. Furthermore, intersubjectivity is the source of objectivity and not always or necessarily something to be achieved or negotiated through verbal communication or other means. In fact, in its most basic sense, Husserlian intersubjectivity includes a mode of participation in the natural and material world that does not even require an immediately perceivable human presence. Following this discussion, it is suggested that the full range of meanings of intersubjectivity found in Husserl's writings can be used as the basis for a study of the human condition that has a chance to unite all subfields of anthropology as practiced in the US. With this goal in mind, six related but distinct domains of intersubjectivity are proposed.
Loneliness is often conceptualized as a lack of quality relationships with friends and family. Other scholars have highlighted the importance of weak ties, or even strangers, for a sense of social belonging. In this article, data from the Pandemic Journaling Project (PJP) are used to explore loneliness among US participants aged 25 to 64 in the context of pandemic restrictions in 2020 and 2021. Entries which included the keywords lonely/loneliness illustrate the importance of interactions with acquaintances and strangers, along with practices and places that convey a sense of social participation. Loneliness is not only a longing for close relationships, but a longing for social places and practices which often facilitate seemingly banal social interaction.
Objective
To review empirical studies that assess saturation in qualitative research in order to identify sample sizes for saturation, strategies used to assess saturation, and guidance we can draw from these studies.
Methods
We conducted a systematic review of four databases to identify studies empirically assessing sample sizes for saturation in qualitative research, supplemented by searching citing articles and reference lists.
Results
We identified 23 articles that used empirical data (n = 17) or statistical modeling (n = 6) to assess saturation. Studies using empirical data reached saturation within a narrow range of interviews (9–17) or focus group discussions (4–8), particularly those with relatively homogenous study populations and narrowly defined objectives. Most studies had a relatively homogenous study population and assessed code saturation; the few outliers (e.g., multi-country research, meta-themes, “code meaning” saturation) needed larger samples for saturation.
Conclusions
Despite varied research topics and approaches to assessing saturation, studies converged on a relatively consistent sample size for saturation for commonly used qualitative research methods. However, these findings apply to certain types of studies. These results provide strong empirical guidance on effective sample sizes for qualitative research, which can be used in conjunction with the characteristics of individual studies to estimate an appropriate sample size prior to data collection. This synthesis also provides an important resource for researchers, academic journals, journal reviewers, ethical review boards, and funding agencies to facilitate greater transparency in justifying and reporting sample sizes in qualitative research. Future empirical research is needed to explore how various parameters affect sample sizes for saturation.
Sociologists and psychologists now agree on the significance of belonging to the experience of loneliness. Yet to date, this is unevenly reflected in both survey instruments and qualitative inquiry where the focus is mostly on belongingness attributed to social connectivity, social support, intimate social bonds and interpersonal relationships. While these are very important, recent work on belonging itself has stressed the significance of much wider bases of belonging, including place, temporality, memory, mobilities, generation, culture, labour processes, kinship systems, residential arrangements, settlement patterns, the public sphere and more-than-human factors. Drawing on evidence from sociology and other disciplines in the humanities and social sciences, this paper brings these insights together for the first time in order to develop a deeper consideration of belonging for loneliness research, and especially to identify further sources of variation in loneliness. In this article we will concentrate on kinship, cultural, spatial, temporal and generational bases of belonging, which while discrete are also often interrelated and linked to wider social structural developments associated with individualism and neoliberalism. We argue that this research is a necessary foundation for the “all-of-government” strategies on loneliness that are just beginning to gain favour and traction through their consideration of individual and structural solutions.
KEY POINTS
What is already known about this topic:
(1) One of the defining aspects of loneliness is where people feel an absence of belonging.
(2) We know that most people obtain a sense of belonging from interpersonal relationships.
(3) We know that belongingness needs for interpersonal relationships vary considerably, from those individuals satisfied by a very small numbers of relationships, to those with needs for far more.
What this topic adds:
(1) A discussion of historical, sociological and anthropological research that identifies family and kinship systems (and associated residential and group formation) as key cultural sources of variation in belonginess needs in migrant societies.
(2) Identifies other bases of belonging beyond those of interpersonal relationships that have a bearing on loneliness: a sense of belonging to place; a temporal sense of belonging, and belonging to other “more-than-human” sources entities (aesthetics, natures, companion animals, material cultures).
(3) A discussion of how other bases of belonging have a bearing on ameliorating loneliness, with implications for new “all-of government” strategies to address it.
Loneliness, which is increasingly recognized as a public health concern, is not just a matter of individual psychology or cognition, but inherently social, cultural, and relational. It is an affective, subjective, and intersubjective reality, distinct from the physical reality of social isolation. This introduction to the thematic issues of Transcultural Psychiatry argues that the social and cultural nature of loneliness is an important area of study that requires interdisciplinary approaches and can particularly benefit from ethnography. Contributors explore concepts and expressions of loneliness in Japan, Kenya, Mexico, North Africa, Palestine, Russia, and the US. Cross-cutting themes include the importance of cultural expectations, practice, place, and recognition in the experience of loneliness. Loneliness is a culturally shaped experience that is problematized and medicalized across cultures, but it may also be fundamental to the human condition.
Objectives:
We examined whether social isolation due to the COVID-19 shelter-in-place orders was associated with greater loneliness and depression for older adults, and, if so, whether declines in social engagement or relationship strength moderated that relationship.
Method:
Between April 21-May 21, 2020, 93 older adults in the United States who had completed measures characterizing their personal social networks, subjective loneliness, and depression six to nine months prior to the pandemic completed the same measures via phone interview, as well as questions about the impact of the pandemic on their social relationships.
Results:
Older adults reported higher depression and greater loneliness following the onset of the pandemic. Loneliness positively predicted depression. Perceived relationship strength, but not social engagement, moderated this relationship such that loneliness only predicted depression for individuals who became closer to their networks during the pandemic. For those who felt less close, depression was higher irrespective of loneliness.
Discussion:
The COVID-19 pandemic negatively impacted older adults' mental health and social well-being in the short-term. Potential long-term impacts are considered.
In response to the COVID-19 pandemic, most communities in the United States imposed stay-at-home orders to mitigate the spread of the novel coronavirus, potentially leading to chronic social isolation. During the third week of shelter-in-place guidelines, 1,013 U.S. adults completed the UCLA Loneliness Scale-3 and Public Health Questionnaire (PHQ-9). Loneliness was elevated, with 43% of respondents scoring above published cutoffs, and was strongly associated with greater depression and suicidal ideation. Loneliness is a critical public health concern that must be considered during the social isolation efforts to combat the pandemic.
This article examines how social, economic, and political upheavals in the Sahara have stimulated re-thinking about loneliness in relation to trauma from mobility, dispersion, and return home in communities of Tamajaq-speaking, Muslim, and semi-nomadic Tuareg in northern Niger and Mali. How do Tuareg, sometimes called Kel Tamajaq after their language, draw on and re-formulate longstanding and new ways of coping with loneliness in regional droughts and wars, which have driven many to alternately disperse from their communities and return to homes that are no longer the same? What is the connection between changing modes of travel, concepts of loneliness, and ways of coping with this experience? In these communities, loneliness is a recurrent theme in personal life histories—in particular, in narratives of both geographic travel and spiritual travel in medico-ritual healing—and is alluded to in poetry, song, and everyday conversation. This article explores the meanings of loneliness and ways of coping with it in this society through analysis of this emotion in symbol, subjective perception, and social experience. The focus is upon representations of loneliness in narratives by travelers who have confronted this emotion, and upon relevant Tamajaq terms often used to express loneliness: namely, essuf (the wild, solitude, and nostalgia); tamazai (approximately, a depression); and tarama (unrequited love), illustrating with cases and examples. More broadly, the article is guided by and builds on insights in psychological anthropology into emotion and affect as well as suffering and subjectivity.
Loneliness has traditionally been studied on the individual level. This study is one of the first to systematically describe and explain differences in loneliness on a fine-grained regional level. Using data from the nationally representative German Socio-Economic Panel Study ( N = 17,602), we mapped the regional distribution of loneliness across Germany and examined whether regional differences in loneliness can be explained by both individual and regional characteristics. Perceived neighborhood relation, perceived distance to public parks and sport/leisure facilities as well as objective regional remoteness and population change were positively related to loneliness. Individual-level characteristics, however, appeared to be more important in explaining variance in loneliness. In sum, loneliness varies across geographical regions, and these differences can partly be linked to characteristics of these regions. Our results may aid governments and public health care services to identify geographical areas most at risk of loneliness and the resulting physical and mental health issues.
The problem of loneliness is receiving increasing attention in the popular media and among social scientists. Despite anthropology's rich engagement with emotions and experience, the anthropology of loneliness is still scant. In psychology, loneliness has been defined as relational lack. In this article, I reconsider one culturally specific form of relational lack—being unneeded among post-Soviet Muscovites. I draw on the anthropological literature on emotion, exchange, and morality to suggest that being unneeded is an ethical commentary on a lack of recognition. During Soviet times, recognition was secured through informal social exchange practices. Being unneeded among middle-aged and elderly post-Soviet Muscovites is therefore connected to a constricted ability to give and experience recognition. One avenue of analysis for an anthropology of loneliness is to consider social exchange practices and how these connect with societal and moral dimensions of loneliness.
As the Czech phenomenologist Jan Patočka poetically phrased it, human beings are “beings of the far reaches.” Our human condition is, in other words, conditioned by the existential fact that we are beings who are open, attuned, and responsive to the world. Building upon and extending some of my earlier reflections on the distinctive modes of openness, attunement, and responsivity that are revealed in the context of ethnographic practice, this essay will seek to clear some new pathways to potentiating generative dialogue between anthropological and philosophical phenomenology. In particular, the article will explore how a phenomenologically informed analysis of the specific form of bracketing that arises in ethnographic encounters— what I have termed the ethnographic epoché—can help anthropologists and philosophers alike to rethink possibilities for thinking, not only in the context of their respective modes of inquiry but also at points where the two fields mutually intersect.
Recent quantitative investigations consistently single out considerable gender variations in the experience of loneliness in Australia, and in particular how men are especially prone to protracted and serious episodes of loneliness. In 2017 the Director of Lifeline implicated loneliness as a significant factor in suicide among Australian men – currently three times the rate of suicide among women. Compared to women men also struggle to talk about loneliness or seek help from a range of informal and professional sources. We know very little about men’s experience of loneliness or why they are so susceptible to it currently and research is urgently needed in order to design specific interventions for them. To date, psychology has dominated the theoretical research on loneliness but in this article we argue that sociology has a key role to play in broadening out the theoretical terrain of this understanding so as to create culturally informed interventions. Most researchers agree that loneliness occurs when belongingess needs remain unmet, yet it is also acknowledged that such needs are culturally specific and changing. We need to understand how loneliness and gender cultures configure for men; how they are located in different ethnic, class and age cohort cultures as well as the changing social/economic/spatial/public/institutional bases for belonging across Australia. Theoretical enquiry must encompass the broader social structural narratives (Bauman, Giddens and Sennett) and link these to the changing nature of belonging in everyday life – across the public sphere, the domestic sphere, work, in kinship systems, housing and settlement patterns, associational life, in embodied relationships and online.
Saturation is a core guiding principle to determine sample sizes in qualitative research, yet little methodological research exists on parameters that influence saturation. Our study compared two approaches to assessing saturation: code saturation and meaning saturation. We examined sample sizes needed to reach saturation in each approach, what saturation meant, and how to assess saturation. Examining 25 in-depth interviews, we found that code saturation was reached at nine interviews, whereby the range of thematic issues was identified. However, 16 to 24 interviews were needed to reach meaning saturation where we developed a richly textured understanding of issues. Thus, code saturation may indicate when researchers have ?heard it all,? but meaning saturation is needed to ?understand it all.? We used our results to develop parameters that influence saturation, which may be used to estimate sample sizes for qualitative research proposals or to document in publications the grounds on which saturation was achieved.
In a twenty-first-century global economy, in which multinational companies coordinate and collaborate with partners and clientele around the world, it is usually English that is the parlance of business, research, technology, and finance. Most assume that if parties on both ends of the conference call are fluent English speakers, information will be shared seamlessly and without any misunderstanding. But is that really true?
Words Matter examines how communications between transnational partners routinely break down, even when all parties are fluent English speakers. The end result is lost time, lost money, and often discord among those involved. What’s going wrong? Contrary to a common assumption, language is never neutral. Its is heavily influenced by one’s culture and can often result in unintended meanings depending on word choice, a particular phrase, or even one’s inflection. A recent study of corporate managers found that one out of five projects fail primarily because of ineffective transnational communication, resulting in the loss of millions of dollars.
In Words Matter, you will venture into the halls of multinational tech companies around the world to study language and culture at work; learn practical steps for harnessing research in communication and anthropology to become more skilled in the digital workplace; and learn to use the “Communication Plus Model,” which can be easily applied in multiple situations, leading to better communication and better business outcomes.
This paper explores the socialities of everyday urban walking. The paper begins from the starting contention that a wide range of social and cultural theory, urban planning and transport literatures position walking as a practice that unproblematically encourages ‘social mixing’, ‘community cohesion’ and ‘social interaction’. Through the analysis of in-depth interview and diary data from research on urban walking in London, this paper engages with a series of underexamined questions. What, for example, is the nature of social interactions on foot? Who are they with, what initiates them and how do they unfold? How do these interactions relate to how we understand the relationship between walking and urban space? Attention is drawn to verbal and non-verbal interactions of strangers as they walk and to the significance of the practical accomplishment of walking together. However, an examination of the discursive organisation of diary and interview data extends existing work concerning the practical organisation of everyday pedestrian mobilities by considering the significance of participants’ accounts of their walking experiences. This analytic move foregrounds a counterposition to dominant discourses surrounding everyday walking practices that is situated in the context of broader concerns with everyday urban politics and the ‘right to the city’. This approach contributes to a clearer engagement with the socialities of urban walking whilst raising important questions concerning the ways in which particular walking discourses inform urban scholarship. The paper concludes that in the promotion of walking as a form of low-carbon active travel greater account should be taken of pedestrian encounters.
ABSTRACT As a contribution to a growing geography of domestic labour, I offer this micro-scale study as a glimpse into the lives of franchise housekeepers. This study sheds light on the ways women cope with their labour both in the workplace and at home. Scrutiny of the women's ordinary actions and reactions to their labour demonstrate how they devise coping strategies through mundane, common, everyday acts and forge spaces of resistance and respite. I discuss these strategies and spaces by drawing on in-depth interviews with 14 women employed in housekeeping services franchises.
This essay peers into the swirling, tumultuous lifeworld of Marlene, an unauthorized Filipina migrant living in Israel, and her extraordinary capacity for self-preservation and creative sociality to consider several key questions. First, in empirical terms, how might the particular form of abjection Marlene confronts—migrant “illegality”—influence the texture and contour of her existential and moral reality? Second, how do migrants like Marlene, for whom illegality penetrates virtually every sphere of life, craft “inhabitable spaces of welcome” in which their own existential imperatives and moral commitments are sustained despite the abjection they daily confront? In working through these questions, I turn to the work of Michael Jackson and Ghassan Hage, both of whom approach experience and subjectivity with a sensitivity to what Jackson describes as “existential imperatives,” and explore two imperatives that help anchor the tempestuous lifeworld that Marlene—a single mother, an abandoned lover, an unauthorized migrant, a victim of harassment, and an outlaw denied the possibility of police protection—now inhabits.
This article argues for an understanding of public transit spaces as sites of multiple dynamic interactions. Much inspired by the approach of Erving Goffman, the article explore a “mobilized” understanding of some of his central concepts. The theoretical underpinning is the development of concepts related to interaction, mobility, and transit that focus on notions of the “mobile with,” “negotiation in motion,” “mobile sense making,” and “temporary congregations.” The theoretical approach aims at seeing public transit spaces as sites where cars, pedestrians, mopeds, and bikes on a regular basis “negotiate” not only routes in and across the space but also express dynamic flows of interaction in motion. The claim is that what seems like ordinary urban movement patterns are more than this. By moving in the city among buildings, objects, and people, one interacts with the “environment,” making sense of it and ultimately producing culture and identity. Empirically, Nytorv square in Aalborg, Denmark, is mapped and analyzed through recurrent field studies. The article aims at unpacking the geography of mobility at the site of Nytorv by applying the two perspectives of the “river” and the “ballet” to the mobile practices of the site.
In this article I discuss just why travel takes place. Why does travel occur, especially with the development of new communications technologies? I unpack how corporeal proximity in diverse modes appears to make travel necessary and desirable. I examine how aspects of conversational practice and of `meetings' make travel obligatory for sustaining `physical proximity'. I go on to consider the roles that travel plays in social networks, using Putnam's recent analysis of social capital. The implications of different kinds of travel for the distribution of such social capital are spelled out. I examine what kinds of corporeal travel are necessary and appropriate for a rich and densely networked social life across various social groups. And in the light of these analyses of proximity and social capital, virtual travel will not in a simple sense substitute for corporeal travel, since intermittent co-presence appears obligatory for many forms of social life. However, virtual travel does seem to produce a strange and uncanny life on the screen that is near and far, present and absent, and it may be that this will change the very nature of what is experienced as `co-presence'. I conclude by showing how issues of social inclusion and exclusion cannot be examined without identifying the complex, overlapping and contradictory mobilities necessarily involved in the patterning of an embodied social life.
This article examines ‘collective feelings’ by considering how ‘others’ create impressions on the surfaces of bodies. Rather than considering ‘collective feeling’ as ‘fellow feeling’ or in terms of feeling ‘for’ the collective, the article suggests that how we respond to others in intercorporeal encounters creates the impression of a collective body. In other words, how we feel about others is what aligns us with a collective, which paradoxically ‘takes shape’ only as an effect of such alignments. The article considers different examples of racism in which a particular other is held in place by being aligned with other others. The ‘moment of contact’ is shaped by past histories of contact, which allows the proximity of a racial other to be perceived as threatening, at the same time as it re-shapes the bodies in the contact zone of the encounter. Feelings rehearse associations that are already in place, in the way in which they ‘read’ the proximity of others, at the same time as they establish the ‘truth’ of the reading. The article extends its analysis by showing that bodily proximity is not required to create the impressions of others, and offers an analysis of ‘collective feelings’ within virtual communities of global nomads. Proximity does not require physical co-presence: the collective can ‘surface’ through giving up on local attachments (where the screen becomes a substitute for the skin). The article concludes that collective feelings are not feelings that the collective ‘has’, as if the collective was a subject. Rather the collective is an effect of the impressions left by others on the surfaces of skins.
This paper contributes to research on the lived dimensions of transnational mobility through an engagement with recent work on affect. Drawing on interviews with New Zealand skilled migrants, we argue that the attractions and experience of relocation to London are significantly connected to the affective possibilities it offers. As a diverse and enlivening set of ecologies of place, London appears to facilitate a certain feeling of being in the heart of things, an embodied state that is both valued and closely linked to New Zealand's former status as a British colony. We argue that considering the affective possibilities of cities – and the diverse ways in which transnational migrants perceive and appropriate these possibilities – offers valuable insights into the dynamics of subjectivity in a mobile world.