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Hiking in nature is often presented as a yearning for lost harmony premised on an alleged divide between nature as authentically healthy and society as polluted. This paper's aim is to question this strict divide and the strong belief in nature as having an innate health-providing effect, the biophilia hypothesis, by examining what Norwegian families with young children experience when walking in the forest. Twenty-four conversations with families during a hiking trip in the forest were recorded, and the data were analysed with Giorgi's descriptive phenomenological research method. The paper introduces the general descriptive meaning structure of the phenomenon 'family-hiking with young children'. It shows that a hiking trip clears space for the family in their everyday lives which is largely dominated by relations with non-family members at both work and leisure. The families experience that they actively generate a different existence with a sense of here-and-now presences that can strengthen core family relations and also provide the opportunity to pass down experiences that can be recollected and realized by future generations. This experience is complex and constituted by social practices, which indicate that the biophilia hypothesis seems to be an insufficient explanation of why families go hiking in nature. Nature rather represents a peaceful background that allows for the perpetuation of the family as a social institution and the recreation of cohesion in everyday life.

Since the revolutionary mood of the 1960s, patient-centered mental health care and a research emphasis on service users as experts by experience have emerged hand in hand with a view of service users as consumers. What happens to knowledge derived from firsthand experience when mental health users become experts and actively choose care? What kind of perspective do service users pursue on psychological distress? These are important questions in a field where psychiatric expertise on mental illness is socially structured and constrained as an intra-personal disturbance of the mind. We argue that experience experts have lost a coherent perspective on care and health. We illustrate this by rationally reconstructing how the interpersonal view of mental health first gained and then lost coherence between the conception of mental health, the practice of mental health care, and the user experience. Harry Stack Sullivan’s interpersonal theory was a paradigm case for such coherence. The inclusion of mental health consumers as ‘experts by experience’ in the mental health field took place at the cost of Sullivan’s coherent interpersonal theory. Service users who interact side by side with medical experts as experience experts are constrained by the evidence-based imperative and consumerism. Service users are caught up in a race among experts to gain knowledge about mental problems from a third-person perspective instead of from first-person experience. To make a contribution service users have more to gain from a research approach that appreciates that they are persons among persons rather than experts among experts.

Use of coercion on people with mental illness is a deeply embedded practice around the world. Not only does the practice raise human rights issues, it also leads to further mental, physical, and emotional harms. In Indonesia, ‘pasung’ is a common practice of physical restraint, which involves lay people using a variety of illegal methods to tie a person. In this article, we explore the meanings families attach to their actions when using pasung by asking the question: to what extent does the use of pasung by families emerge from socioculturally prescribed norms and conventions? To explore this question, we conducted and analysed eight interviews with family members from Nias Island, Indonesia using Giorgi's descriptive phenomenological method. Our findings reveal that pasung emerges in the disjunction between sociocultural demands and the family's capacity to meet these demands. Struggling to understand the behaviour of a family member with mental illness, the family tries to cope with neighbourhood reactions to ever more visible behavioural signs alongside managing their everyday life. These struggles, in turn, make their social situation increasingly stressful, which initiates a process of depersonalization as a response. Moreover, the prevailing sociocultural values convey a need to act according to expected norms. As such, pasung materializes as a socioculturally accepted practice that allows families to take back control in stressful social situations. In sum, when families feel overwhelming emotional stress and a sense of powerlessness, they try to resolve their situation by using pasung to regain control and thus manage their lives.