Recovery from depression: re-envisioning the connection between recovery and spirituality

Abstract

Purpose This paper aims to respond to the following question: What does ongoing recovery from depression look like, and what role might spirituality have for individuals’ meanings of recovery if it has any meaning at all? Design/methodology/approach In this paper, the authors reconceptualize recovery from depression as ritual, as ongoing recovery, or recovery as a process, resonated with many of the 40 participants (all ages) from the study, and much of the sociological literature on recovery from depression (Fullagar and O’Brien, 2012; Garrett, 1997, 1998; Karp, 1994, 1996, 2016; O’Brien, 2012). To explore the interplay between participants’ accounts of recovery as ongoing, and the meanings of spirituality, the authors used a ritual analysis inspired by Collins (2004). Findings From the accounts presented in this paper, the authors suggest that participants are, if subconsciously, using objects with a special or spiritual significance to filter through their thoughts and memories as a way to create what Collins (2004) calls an emotional charge. The authors argue that these emotional charges assist people with lived experiences of depression in distancing from, and reconnecting to, certain social ties, including a particular family member, friend or social group, as part of their recovery. The authors are calling this process, ritual distancing. Originality/value Recovery from depression includes a process of reconnection to the self and others, and this process sometimes includes a self-defined spirituality (in objects and social connections).

Occupational therapy students’ perception on mental health recovery: A descriptive qualitative exploration

“…Such personal factors interact with the occupational areas and environment (physical, social, cultural and institutional) to enable occupational performance and engagement. Furthermore, corroborative evidence from some Asian countries has posited that cultural competence in those regions requires a knowledge of these factors since they are inherent to the lens through which MHCs are viewed in society (Kuek et al, 2020; Picco et al, 2013; Snider and Smith, 2020; Subandi et al, 2021; Tirupati and Padmavati, 2022; Yoder et al, 2021). Accordingly, empowering OT undergraduates with a holistic model of practice that also incorporates spirituality will enable them to appreciate the complex interplay between various factors while engaging with people experiencing MHCs.…”