Anne-Marie Snider - Academia.edu (original) (raw)
Papers by Anne-Marie Snider
One of the major shifts in our social structure over the last 50 years has been a switch in the r... more One of the major shifts in our social structure over the last 50 years has been a switch in the relative well-being positions of young and old. This is reflected in their suicide rates where, in contrast to the gradual decline in the propensity of older populations to take their own lives, that of the young has risen dramatically. Not confined to New Zealand, this ‘generational switch’ raises important questions about the changing relative distribution of incentives and rewards for living across the age domain. The purpose of my thesis is to document this change and explore its implications. I do so by analysing the current distribution of subjective well-being across contemporary age groups including differences between men and women and Māori and non-Māori. Of particular interest is the link between suicide, subjective well-being and social capital – the levels of social connectedness that prevail in the lives of the young adults relative to their parents’ generation. As a geograp...
Mental Health and Social Inclusion, 2020
Purpose This paper aims to respond to the following question: What does ongoing recovery from dep... more 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 a...
Journal for the Study of Spirituality, 2021
n For this study, 40 people with a diagnosis of depression were interviewed about their conceptua... more n For this study, 40 people with a diagnosis of depression were interviewed about their conceptualisations of spirituality and religion, and whether or not this had an effect on their personal recovery from depression. The aim of the study was to explore the meanings of spirituality in the context of depression. Using a thematic analysis guided by a multi-perspective approach, this paper adds two novel qualities to the meanings of spirituality in the context of depression: ‘detachment’ and ‘comfort’. These are discussed in relation to research on the effects of spirituality on depression, and to current thematic research on experiences of spirituality among adults diagnosed with depression. The findings of this study are speculative and exploratory in nature.
Emotion, Space and Society, 2018
ASMR (Autonomous Sensory Meridian Response) is the pseudo-scientific term used to describe a 'tin... more ASMR (Autonomous Sensory Meridian Response) is the pseudo-scientific term used to describe a 'tingly' physical response that viewers of ASMR videos may experience from watching a combination of auditory, visual and tactile triggers. To explore how this might happen, we examine the experience of ASMR as a technologicallymediated, affective experience, using examples from prominent ASMR artists. We seek to understand this community of ASMR viewers through the disjuncture that exists between the embodied experience of tingles and deep relaxation, and its technologically-mediated delivery. In this paper, we explore ASMR as a mediated affective experienceuniquely shaped by online spaces and their affordances. After providing a brief overview of ASMR videos and creators, we explore how ASMR artists engage in boundary work through the definitions of ASMR that they produce to support a quest for cultural and scientific legitimacy. The practice of naming and defining ASMR creates a site affective 'stickiness', where affective experiences are intentionally constructed and strategically heightened. Finally, we examine the provocations that research into ASMR may bring an understanding of the senses, affect and technologically-mediated intimacy.
This paper explores the way subjective well-being varies with age. It is motivated by the relativ... more This paper explores the way subjective well-being varies with age. It is motivated by the relatively high level of suicide among young adults in New Zealand compared to other new settler countries like Australia, Canada and the USA. Since the Second World War age specific suicide rates of the young have increased in many countries while those of the old have fallen. This generational switch in age-specific suicide rates is believed to reflect an underlying shift in the distribution of subjective wellbeing away from the young towards the old. The time series measures of well-being necessary to test such a proposition are unavailable, however we can compare the size of the generation gap in New Zealand to that prevailing in comparable countries. Evidence from two World Values Surveys offers empirical support for the presence of a wider gap in wellbeing between the younger and older age groups in New Zealand eoffrey Rose (1995) argued that there is a link between the way measures of health are distributed across the population and the thresholds used to define ill health. "The essential determinants of the health of society", he argued, "are to be found in its mass characteristics" and "the deviant minority can only be understood when seen in its societal context". Effective prevention, therefore, "requires changes which involve the population as a whole" (Rose, 1995, p. vii). The need to see rare events like suicide in their social context is a major motivation for our positioning of age-specific suicide rates within the distribution of well-being across the population as a whole. 1 We believe, like Rose, that to separate suicide as something that only concerns people
Spirituality has been described as an important component of care for depression as a 'resource' ... more Spirituality has been described as an important component of care for depression as a 'resource' and a source of 'meaning in life' (D'Souza, 2003; Wilding et al., 2005). Yet, the nuances in the meanings of spirituality in the context of depression are unknown beyond these vague explanations. This explorative study investigates the meanings of spirituality for people with depression. More specifically, this study examines the meanings of spiritual experiences, objects, places, and practices, in the context of participants' lived experiences of depression, and ongoing recovery. To explore the various meanings of spirituality I use life story interviews, supplemented by participant observation of spiritual practices. Findings suggest the meanings of spirituality are not necessarily religious, and participants had spiritual experiences that were useful in dealing with their depression. Of the participants that had spiritual experiences, spirituality fostered connections to other people, or themselves, following an interruption in one's will to live, and offering a sense of renewal (chapter five). These findings differ from previous literature that discusses spirituality as a link to a God, or a Supreme Being, and scholarship on spirituality and suicidal ideation that finds 'no link' between spirituality and suicidality (Rasic et al., 2009). Drawing on Durkheim's (1912/2001) concept of totems, I then analyse the meanings that objects and places with a spiritual or special importance had for participants (chapter six). Data suggests these objects and places provide a feeling of intimacy in protection, comfort, and belonging. Thus, they are spiritually significant because they are charged with social meaning. These findings contrast with the previous sociological literature on a material spirituality (Carrette & King, 2005), which positions acquired objects with spiritual importance as a source of stability in the uncertainty that characterises late modernity (Bauman, 2007). Finally, I employ Collins' (2004) interaction ritual chain theory (IRT) in undertaking what I refer to as a 'ritual analysis' of the meanings of recovery as personal and ongoing for participants (chapter seven). Using IRT allows me to reimagine recovery as ritual conduct or 'ritual distancing', and explore the various meanings of recovery, such as patterns of distancing and drawing near to others, and using personal items, places, or practices of spiritual significance to begin a 'ritual' process of distancing from others. This thesis extends the current literature by critically reexamining the importance of life experiences and social meanings in the interplay between spirituality and depression. Drawing on Publications included in this thesis No publications included.
Emotion Space and Society, 2018
ASMR (Autonomous Sensory Meridian Response) is the pseudo-scientific term used to describe a ‘tin... more ASMR (Autonomous Sensory Meridian Response) is the pseudo-scientific term used to describe a ‘tingly’ physical response that viewers of ASMR videos may experience from watching a combination of auditory, visual and tactile triggers. To explore how this might happen, we examine the experience of ASMR as a technologically-mediated, affective experience, using examples from prominent ASMR artists. We seek to understand this community of ASMR viewers through the disjuncture that exists between the embodied experience of tingles and deep relaxation, and its technologically-mediated delivery. In this paper, we explore ASMR as a mediated affective experience – uniquely shaped by online spaces and their affordances. After providing a brief overview of ASMR videos and creators, we explore how ASMR artists engage in boundary work through the definitions of ASMR that they produce to support a quest for cultural and scientific legitimacy. The practice of naming and defining ASMR creates a site affective ‘stickiness’, where affective experiences are intentionally constructed and strategically heightened. Finally, we examine the provocations that research into ASMR may bring an understanding of the senses, affect and technologically-mediated intimacy.
Social Psychiatry and Psychiatric Epidemiology, 2014
A trend of higher suicide rates in rural and remote areas as well as areas with low socioeconomic... more A trend of higher suicide rates in rural and remote areas as well as areas with low socioeconomic status has been shown in previous research. Little is known whether the influence of social deprivation on suicide differs between urban and rural areas. This investigation aims to examine how social deprivation influences suicide mortality and to identify which related factors of deprivation have a higher potential to reduce suicide risk in urban and rural Queensland, Australia. Suicide data from 2004 to 2008 were obtained from the Queensland Suicide Register. Age-standardized suicide rates (15+ years) and rate ratios, with a 95% confidence interval, for 38 Statistical Subdivisions (SSDs) in Queensland were calculated. The influence of deprivation-related variables on suicide and their rural-urban difference were modelled by log-linear regression analyses through backward elimination. Among the 38 SSDs in Queensland, eight had a higher suicide risk while eleven had a lower rate. Working-age males (15-59 years) had the most pronounced geographic variation in suicide rate. In urban areas, suicide rates were positively associated with tenant households in public housing, Aboriginal and Torres Strait Islander people, the unemployment rate and median individual income, but inversely correlated with younger age and households with no internet access. In rural areas, only tenant households in public housing and households with no internet access heightened the risk of suicide, while a negative association was found for younger and older persons, low-skilled workers or labourers, and families with low income and no cars. The extent to which social deprivation contributes to suicide mortality varies considerably between rural and urban areas.
Mental Health, Religion & Culture, 2014
This paper explores the way subjective well-being varies with age. It is motivated by the relativ... more This paper explores the way subjective well-being varies with age. It is motivated by the relatively high level of suicide among young adults in New Zealand compared to other new settler countries like Australia, Canada and the USA. Since the Second World War age specific suicide rates of the young have increased in many countries while those of the old have fallen. This generational switch in age-specific suicide rates is
believed to reflect an underlying shift in the distribution of subjective wellbeing away from the young towards the old. The time series measures of well-being necessary to test such a proposition are unavailable, however we can compare the size of the generation gap in New Zealand to that prevailing in comparable countries. Evidence from two World Values
Surveys offers empirical support for the presence of a wider gap in wellbeing between the younger and older age groups in New Zealand
One of the major shifts in our social structure over the last 50 years has been a switch in the r... more One of the major shifts in our social structure over the last 50 years has been a switch in the relative well-being positions of young and old. This is reflected in their suicide rates where, in contrast to the gradual decline in the propensity of older populations to take their own lives, that of the young has risen dramatically. Not confined to New Zealand, this ‘generational switch’ raises important questions about the changing relative distribution of incentives and rewards for living across the age domain. The purpose of my thesis is to document this change and explore its implications. I do so by analysing the current distribution of subjective well-being across contemporary age groups including differences between men and women and Māori and non-Māori. Of particular interest is the link between suicide, subjective well-being and social capital – the levels of social connectedness that prevail in the lives of the young adults relative to their parents’ generation. As a geograp...
Mental Health and Social Inclusion, 2020
Purpose This paper aims to respond to the following question: What does ongoing recovery from dep... more 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 a...
Journal for the Study of Spirituality, 2021
n For this study, 40 people with a diagnosis of depression were interviewed about their conceptua... more n For this study, 40 people with a diagnosis of depression were interviewed about their conceptualisations of spirituality and religion, and whether or not this had an effect on their personal recovery from depression. The aim of the study was to explore the meanings of spirituality in the context of depression. Using a thematic analysis guided by a multi-perspective approach, this paper adds two novel qualities to the meanings of spirituality in the context of depression: ‘detachment’ and ‘comfort’. These are discussed in relation to research on the effects of spirituality on depression, and to current thematic research on experiences of spirituality among adults diagnosed with depression. The findings of this study are speculative and exploratory in nature.
Emotion, Space and Society, 2018
ASMR (Autonomous Sensory Meridian Response) is the pseudo-scientific term used to describe a 'tin... more ASMR (Autonomous Sensory Meridian Response) is the pseudo-scientific term used to describe a 'tingly' physical response that viewers of ASMR videos may experience from watching a combination of auditory, visual and tactile triggers. To explore how this might happen, we examine the experience of ASMR as a technologicallymediated, affective experience, using examples from prominent ASMR artists. We seek to understand this community of ASMR viewers through the disjuncture that exists between the embodied experience of tingles and deep relaxation, and its technologically-mediated delivery. In this paper, we explore ASMR as a mediated affective experienceuniquely shaped by online spaces and their affordances. After providing a brief overview of ASMR videos and creators, we explore how ASMR artists engage in boundary work through the definitions of ASMR that they produce to support a quest for cultural and scientific legitimacy. The practice of naming and defining ASMR creates a site affective 'stickiness', where affective experiences are intentionally constructed and strategically heightened. Finally, we examine the provocations that research into ASMR may bring an understanding of the senses, affect and technologically-mediated intimacy.
This paper explores the way subjective well-being varies with age. It is motivated by the relativ... more This paper explores the way subjective well-being varies with age. It is motivated by the relatively high level of suicide among young adults in New Zealand compared to other new settler countries like Australia, Canada and the USA. Since the Second World War age specific suicide rates of the young have increased in many countries while those of the old have fallen. This generational switch in age-specific suicide rates is believed to reflect an underlying shift in the distribution of subjective wellbeing away from the young towards the old. The time series measures of well-being necessary to test such a proposition are unavailable, however we can compare the size of the generation gap in New Zealand to that prevailing in comparable countries. Evidence from two World Values Surveys offers empirical support for the presence of a wider gap in wellbeing between the younger and older age groups in New Zealand eoffrey Rose (1995) argued that there is a link between the way measures of health are distributed across the population and the thresholds used to define ill health. "The essential determinants of the health of society", he argued, "are to be found in its mass characteristics" and "the deviant minority can only be understood when seen in its societal context". Effective prevention, therefore, "requires changes which involve the population as a whole" (Rose, 1995, p. vii). The need to see rare events like suicide in their social context is a major motivation for our positioning of age-specific suicide rates within the distribution of well-being across the population as a whole. 1 We believe, like Rose, that to separate suicide as something that only concerns people
Spirituality has been described as an important component of care for depression as a 'resource' ... more Spirituality has been described as an important component of care for depression as a 'resource' and a source of 'meaning in life' (D'Souza, 2003; Wilding et al., 2005). Yet, the nuances in the meanings of spirituality in the context of depression are unknown beyond these vague explanations. This explorative study investigates the meanings of spirituality for people with depression. More specifically, this study examines the meanings of spiritual experiences, objects, places, and practices, in the context of participants' lived experiences of depression, and ongoing recovery. To explore the various meanings of spirituality I use life story interviews, supplemented by participant observation of spiritual practices. Findings suggest the meanings of spirituality are not necessarily religious, and participants had spiritual experiences that were useful in dealing with their depression. Of the participants that had spiritual experiences, spirituality fostered connections to other people, or themselves, following an interruption in one's will to live, and offering a sense of renewal (chapter five). These findings differ from previous literature that discusses spirituality as a link to a God, or a Supreme Being, and scholarship on spirituality and suicidal ideation that finds 'no link' between spirituality and suicidality (Rasic et al., 2009). Drawing on Durkheim's (1912/2001) concept of totems, I then analyse the meanings that objects and places with a spiritual or special importance had for participants (chapter six). Data suggests these objects and places provide a feeling of intimacy in protection, comfort, and belonging. Thus, they are spiritually significant because they are charged with social meaning. These findings contrast with the previous sociological literature on a material spirituality (Carrette & King, 2005), which positions acquired objects with spiritual importance as a source of stability in the uncertainty that characterises late modernity (Bauman, 2007). Finally, I employ Collins' (2004) interaction ritual chain theory (IRT) in undertaking what I refer to as a 'ritual analysis' of the meanings of recovery as personal and ongoing for participants (chapter seven). Using IRT allows me to reimagine recovery as ritual conduct or 'ritual distancing', and explore the various meanings of recovery, such as patterns of distancing and drawing near to others, and using personal items, places, or practices of spiritual significance to begin a 'ritual' process of distancing from others. This thesis extends the current literature by critically reexamining the importance of life experiences and social meanings in the interplay between spirituality and depression. Drawing on Publications included in this thesis No publications included.
Emotion Space and Society, 2018
ASMR (Autonomous Sensory Meridian Response) is the pseudo-scientific term used to describe a ‘tin... more ASMR (Autonomous Sensory Meridian Response) is the pseudo-scientific term used to describe a ‘tingly’ physical response that viewers of ASMR videos may experience from watching a combination of auditory, visual and tactile triggers. To explore how this might happen, we examine the experience of ASMR as a technologically-mediated, affective experience, using examples from prominent ASMR artists. We seek to understand this community of ASMR viewers through the disjuncture that exists between the embodied experience of tingles and deep relaxation, and its technologically-mediated delivery. In this paper, we explore ASMR as a mediated affective experience – uniquely shaped by online spaces and their affordances. After providing a brief overview of ASMR videos and creators, we explore how ASMR artists engage in boundary work through the definitions of ASMR that they produce to support a quest for cultural and scientific legitimacy. The practice of naming and defining ASMR creates a site affective ‘stickiness’, where affective experiences are intentionally constructed and strategically heightened. Finally, we examine the provocations that research into ASMR may bring an understanding of the senses, affect and technologically-mediated intimacy.
Social Psychiatry and Psychiatric Epidemiology, 2014
A trend of higher suicide rates in rural and remote areas as well as areas with low socioeconomic... more A trend of higher suicide rates in rural and remote areas as well as areas with low socioeconomic status has been shown in previous research. Little is known whether the influence of social deprivation on suicide differs between urban and rural areas. This investigation aims to examine how social deprivation influences suicide mortality and to identify which related factors of deprivation have a higher potential to reduce suicide risk in urban and rural Queensland, Australia. Suicide data from 2004 to 2008 were obtained from the Queensland Suicide Register. Age-standardized suicide rates (15+ years) and rate ratios, with a 95% confidence interval, for 38 Statistical Subdivisions (SSDs) in Queensland were calculated. The influence of deprivation-related variables on suicide and their rural-urban difference were modelled by log-linear regression analyses through backward elimination. Among the 38 SSDs in Queensland, eight had a higher suicide risk while eleven had a lower rate. Working-age males (15-59 years) had the most pronounced geographic variation in suicide rate. In urban areas, suicide rates were positively associated with tenant households in public housing, Aboriginal and Torres Strait Islander people, the unemployment rate and median individual income, but inversely correlated with younger age and households with no internet access. In rural areas, only tenant households in public housing and households with no internet access heightened the risk of suicide, while a negative association was found for younger and older persons, low-skilled workers or labourers, and families with low income and no cars. The extent to which social deprivation contributes to suicide mortality varies considerably between rural and urban areas.
Mental Health, Religion & Culture, 2014
This paper explores the way subjective well-being varies with age. It is motivated by the relativ... more This paper explores the way subjective well-being varies with age. It is motivated by the relatively high level of suicide among young adults in New Zealand compared to other new settler countries like Australia, Canada and the USA. Since the Second World War age specific suicide rates of the young have increased in many countries while those of the old have fallen. This generational switch in age-specific suicide rates is
believed to reflect an underlying shift in the distribution of subjective wellbeing away from the young towards the old. The time series measures of well-being necessary to test such a proposition are unavailable, however we can compare the size of the generation gap in New Zealand to that prevailing in comparable countries. Evidence from two World Values
Surveys offers empirical support for the presence of a wider gap in wellbeing between the younger and older age groups in New Zealand