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Introduction: This study compares the experiences of high school students with visual impairments (that is, those who are blind or have low vision) in and out of school. Methods: Twelve visually impaired high school students completed the same in-the-moment survey seven times daily for seven consecutive days. The frequencies of their activities, interactions, and ratings of internal variables (fitting in, acceptance, loneliness, and enjoyment) were compared across three contexts: home, school, and other (neither home nor school) contexts. Results: Participants spent much of their time out of school alone at home. They rated leisure and structured recreation in "other" locations as their most enjoyable activities. Doing nothing at school was the least positively rated activity. Participants fitted in significantly less and felt significantly less accepted at school than elsewhere. A large proportion of school interactions involved receiving help; few involved giving help. Participants with additional disabilities reported more school social challenges than their peers who were only visually impaired. Discussion and implications for practitioners: This study highlights the subjective dimensions of choice in everyday life. The social impact of doing nothing at school provides an imperative for staff members to ensure that adolescents with visual impairments can participate in lessons. Staff may also need to facilitate opportunities for these students to reciprocate with peers. Adolescents with visual impairments highly value activities with friends out of home and, as with most adolescents, may need to lean on their families for assistance in this area until they can participate in such activities independently.

Introduction: This study explores the social experiences in high school of students with visual impairments. Methods: Experience sampling methodology was used to examine (a) how socially included students with visual impairments feel, (b) the internal qualities of their activities, and (c) the factors that influence a sense of inclusion. Twelve students, including three with additional disabilities, completed the Psychological Sense of School Membership (PSSM) questionnaire as a measure of inclusion. They were subsequently asked to complete an in-the-moment survey seven times daily for one week using an iOS device. This survey asked about activities and ratings of internal variables: fitting in, acceptance, loneliness, awareness, and enjoyment. Each student was also interviewed. Z-scores were created for internal variables and correlations calculated to examine relationships between experiences, PSSM, and demographic variables. Results: This group felt included as measured by the PSSM (m = 4.24, SD = 0.67). Students' most frequent activity was classwork. Doing nothing rated most negatively and was described as time wasting. Out-of-class activities were rated most positively. In the three participants with additional disabilities, it appeared that the presence of this additional disability negatively influenced a sense of inclusion (rb = -0.67, p < 0.05), fitting in (rb = -0.86, p < 0.05), enjoyment (rb = -0.65, p < 0.05), and loneliness (rb = 0.88, p < 0.05). Interviews revealed a lack of common ground between adolescents with both visual impairments and additional disabilities and their peers. Discussion and implications for practitioners: These students worked hard to maintain parity with peers and found school more enjoyable if they fit in. It is important to provide discreet and timely access to the curriculum. Friendships require time, common interests, and reciprocity. There may be potential to further explore out-of-class clubs as a means of supporting friendship development. In addition, findings suggest that students with additional disabilities are not likely to feel included. Because this population comprises the majority of visually impaired students, this result has serious implications for practitioners and should be examined in future research.

The lungs serve as a site of interchange between the bodily and environmental, an interface between the internal and external world, enacted through breath. We draw on the primacy of this exchange to explore the complexities of living with lung cancer amidst the enduring social challenge of stigma and the advent of 'targeted therapies' at the cutting edge of precision medicine. Lung cancer's association with smoking and resulting stigmatisation of those with lung cancer has been well documented – positioning those with lung cancer as failed subjects of a biopolitics of lifestyle. However, recent developments in 'precision medicine' have drawn attention to alternate, genetic causes of lung cancer, disrupting easy equivalences between deviant cells (malignancy) and deviant conduct (smoking). Despite this, and drawing on interviews with 32 people receiving targeted therapy for lung cancer in Australia, we identify enduring resonances of deviance and stigma which still foreground individual lifestyle and blame, even for those – like many participants in this study – who have never smoked. Even in the context of uncertain causal origins and genetic mutations, the stigma of lung cancer and the figure of 'the smoker' as an object of abjection and disavowal persists. We find Alaimo's concept of transcorporeality instructive for moving away from this biopolitics of lifestyle, toward greater recognition of the collective, though unequal, conditions of 'carcinogenic capitalism' in which we all must live and breathe. In turn, our analysis of the specificities of lung cancer may inform broader sociological approaches to tackle stigma at a structural level. [ABSTRACT FROM AUTHOR]

In this article, we examine the current management of sexually transmitted infections (STIs), in the context of rising antimicrobial resistance (AMR), through the lens of ‘treatment cultures’. Prevailing treatment cultures—including the prominence of syndromic care for STIs—foster certain possibilities and foreclose others, with important consequences for countering AMR. Drawing on qualitative interviews with STI professionals, experts and industry representatives, we unpack these stakeholders’ accounts of STI treatment cultures, drawing out the importance of socio‐historical (i.e. taboo and stigma), political–economic (i.e. perceptions of significance, profit‐making and prioritisation) and subjective (i.e. patient contexts and reflexivity) dimensions therein. In developing this critical account of how treatment cultures are formed, reproduced and indeed resisted, we reveal how such discourses and practices render the reining in of AMR and shifting antibiotic use difficult, and yet, how productive engagement remains key to any proposed solutions. As such, the article contributes to our understanding of AMR as a highly diversified field, through our exploration of the bio‐social dimensions of resistance as they relate to the case of STIs. [ABSTRACT FROM AUTHOR]

In the cultural imaginary of death and dying, the felt contours of grief are still often taken for granted. Grief is predominantly understood as sadness at loss; as melancholia at the finitude of relationships. Grief is conceived as a temporally-bound affective period in which one processes the pain of loss – that is, gets used to absence and works toward 'moving on'. In this article, we centre the accounts of people caring for the dying, or recently having experienced the death of a loved one to cancer, to advance a sociological analysis of grief that untethers it from this normative environ. In the lives of those living with death, we argue, grief evades social conventions and temporal limits. It is a spectral presence that shows little concern for expected affective crescendos (being at death's door/just departed). In its unruliness, grief reveals and resists the normative scene of death and dying, as collective pressure – for closure, for forgetting, for moving on – amplifies rather than ameliorates its felt experience. Centring the experiences of carers, we thus argue for an enlivened sociology of grief that illuminates its disruptive temporality, its haunting spectrality, and its propensity to instigate both affective refusals and (attempted) moments of collective catharsis. [ABSTRACT FROM AUTHOR]