Background: Poor dietary choices are a risk factor for non-communicable diseases. Young adults have low levels of engagement towards their health and may not see the importance in the adoption of healthy eating behaviours at this stage in their lives. Here we utilise social marketing principles, digital ethnography and online conversations to gain insights into young adults' attitudes and sentiments towards healthy eating. Methods: Young Australian adults who use social media at least twice a day were recruited by a commercial field house. Using a mixture of methods, combining online polls, forums and conversations, participants (n = 195, 18-24 years old) engaged in facilitated discussions over an extended 4 week period about health and eating-related topics. Data were analysed using thematic analysis constant comparison approach. A post-hoc conceptual framework related to religion was theorised and used as a metaphor to describe the results. Results: Findings demonstrate that different segments of young adults with varying attitudes and interest towards healthy eating exist. We developed a conceptual framework based on consumer segmentation which adopted religious metaphors as a typology of 'consumers'. Some young adults practice and believe in the message of healthy eating (saints), whilst some oppose these messages and are not motivated to make any change (sinners), another segment are both aware of and interested in the issues but do not put healthy eating behaviours as a current priority (person in the pew). Conclusions: Consumer segmentation and social marketing techniques assist health professionals to understand their target audience and tailor specific messages to different segments. Segmentation provides insights on which groups may be most easily influenced to adopt the desired behaviours. The typology presented may be a useful tool for health professionals and social marketers to design strategies to engage young adults in healthy eating, particularly those in the pew who are contemplating a change but lacking the motivation. The utilisation of marketing segmentation in health promotion has the potential to enhance health messaging by tailoring messages to specific segments based on their needs, beliefs and intentions and therefore drive the efficient use of resources towards those most likely to change.

Conspirituality—the merger of conspiracy theories and spirituality—has attracted significant global media and scholarly attention during the COVID-19 pandemic. This article expands upon the ‘two core’ conspiritual convictions proposed by Ward and Voas that ‘1) a secret group covertly controls, or is trying to control, the political and social order, and 2) humanity is undergoing a “paradigm shift” in consciousness’. We identify an additional ten key convictions central to (con)spirituality, including those that result in vaccine hesitancy and/or refusal. We chose to bracket the ‘con’ to problematize the term, and to encompass a wider spectrum of spiritual beliefs and practices, including those that are non-controversial, those that may be deceptive cons, and/or those that draw on conspiracy theories. The article presents an analysis of these twelve (con)spiritual convictions, focusing on a sample of ‘Aussie Warriors’ selling (con)spirituality, and also on influencers attempting to counter the spread of dis/misinformation within wellness circles. In so doing, the article provides a more nuanced understanding of (con) spirituality and vaccine hesitancy, and a greater knowledge of the benefits and risks of spiritual practices and ideas during and beyond the COVID-19 pandemic.

Despite predictions of decline, religion has featured prominently in the public sphere and the media since the events of 11 September 2001. Previous research on media and religion in Australia post-September 11 has focused largely on its negative impacts, particularly on Muslim communities. This article, in contrast, examines media representations of religion, spirituality and non-religion on an ‘ordinary day’, of 17 September, over a three-year period in the city of Melbourne. Its findings reveal that religion, in its myriad forms, permeates many aspects of Australian public life, but in ways which do not always reflect the actual religious composition and lived experiences of worldview diversity in Australia.

In 2020, as infections of COVID-19 began to rise, Australia, alongside many other nations, closed its international borders and implemented lockdown measures across the country. The city of Melbourne was hardest hit during the pandemic and experienced the strictest and longest lockdown worldwide. Religious and spiritual groups were especially affected, given the prohibition of gatherings of people for religious services and yoga classes with a spiritual orientation, for example. Fault lines in socio-economic differences were also pronounced, with low-wage and casual workers often from cultural and religious minorities being particularly vulnerable to the virus in their often precarious workplaces. In addition, some religious and spiritual individuals and groups did not comply and actively resisted restrictions at times. By contrast, the pandemic also resulted in a positive re-engagement with religion and spirituality, as lockdown measures served to accelerate a digital push with activities shifting to online platforms. Religious and spiritual efforts were initiated online and offline to promote wellbeing and to serve those most in need. This article presents an analysis of media representations of religious, spiritual and non-religious responses to the COVID-19 pandemic in Melbourne, Australia, from January to August 2020, including two periods of lockdown. It applies a mixed-method quantitative and qualitative thematic approach, using targeted keywords identified in previous international and Australian media research. In so doing, it provides insights into Melbourne’s worldview complexity, and also of the changing place of religion, spirituality and non-religion in the Australian public sphere in COVID times.

Generations of migrants from Asia since the 1800s have endured challenges in locating their place and belonging in Australia due to systemic racism and discrimination against the cultural and religious ‘other’. These persistent issues have intensified during the pandemic, especially towards Chinese communities, including international students. This paper investigates the impact of the pandemic on Chinese, Indian and Russian international students in Australia. It reveals how, throughout the first year of the pandemic, international student, ethnic and religious community organizations implemented multiple and overlapping coping strategies to assist international students in Australia, who had been left vulnerable by a lack of government support and escalating geopolitical tensions in the Asia-Pacific region. By highlighting the religious dimensions of these strategies of connectedness and belonging, it contributes new insights in an under-explored aspect in studies on international students in Australia, pointing the way for further investigation.