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AbstractRecently, Scambler and others have broadened the research agenda on stigma to include the wider meanings of stigma within society, and especially the role of identity politicse.g. gay liberation. Recognising that the categories 'homosexual' and 'depression' were socially constructed and stigmatised from the 19thand 20thcenturies respectively, we draw on themes in conceptual models of coming out as gay or lesbian to sensitise our analysis to personal experiences of depression and the specific ways in which the condition is constructed. Thirty‐eight narrative interviews with people in the UK in various stages of recovery from depression were analysed comparing themes to a 'coming out' framework. The applicability of coming out themes to understanding the construction of depression was evident. Themes included childhood difference; confusion; the depression closet; challenging stigma via the biology vs. nurture debate; re‐casting depression as commonplace or even fashionable; contending with a shame‐pride narrative; coming out and, finally, integrating the depression experience. By comparing 'coming out' themes with depression experience in detail for the first time, we illuminate how people understand depression, cope with and resist stigma, thus providing insights into the contemporary situation in Western societies for those facing depression.

Our article employs a feminist perspective to interpret ethnographic data on soft skills programmes (SSPs) for female staff in Higher Education (HE). We use the story of Arachne as a metaphor for how, under neoliberalism, women are instructed to create local 'nets of power,' only to find themselves tangled in a web of conflicting expectations. Our method was informed by Institutional Ethnography (IE). Data incorporated autoethnography, participant observation, in-depth interviews with female SSP participants from academia and corporate services, as well as document study. SSPs emerged as social spaces promoting self-care and entrepreneurial practices to predominantly female audiences. An entrepreneurial self was promoted on SSPs, ostensibly to inoculate women against stress and exploitation, but arguably to perpetuate a 'super-woman' work ethic. SSPs exemplify how women are kept busy with attending to their personal 'metamorphoses' as opposed to 'meddling' in the politics of institutions, distracted from feminist agendas that might address structural gender inequalities in HE.

Connell's concept of hegemonic masculinity is often reduced to a singular construct, consisting of "toxic" traits viewed as detrimental to well-being. However, the concept allows for variation in hegemony, including the possibility of forms more conducive to well-being. Through in-depth interviews with thirty male meditators in the United Kingdom, we explored the social dimensions of meditation practice to examine its potential implications for well-being. Most participants became involved with "communities of practice" centered on meditation that promoted new local hegemonies, and these included ideals experienced as conducive to well-being, like abstinence. However, social processes associated with hegemony, like hierarchy and marginalization, were not overturned. Moreover, participants faced challenges enacting new practices in relation to the broader system of hegemonic masculinity—outside these communities—reporting censure. Our findings are cautionary for professionals seeking to encourage well-being behaviors: that is, there is potential for adaptation in men, yet complex social processes influence this change.