In this article, we call into question recent public health claims that loneliness is a problem of epidemic proportions. Current research on this topic is hindered by an overreliance on limited survey data and by paradigmatic imbalance that delineates the study of loneliness to psychological, cognitive, neuroendocrinological and immunological effects social functioning, physical health, mortality, and gene effects. The article emphasizes that scientific approaches to the phenomena of loneliness are more appropriately conceived and investigated as inherently matters for social, relational, cultural, and contextual analysis of subjective experience. Studies of loneliness and possible relationships to mental health status require investigations of social, environmental, and institutional structures as well as families, peers, friends, counselors, and health providers. This article takes a step in this direction through examining the lived experience of 35 high school students and their families living under conditions of social adversity in Tijuana, B.C., Mexico, with attention to anxiety and depression. Utilizing ethnographic interviews, observations, and psychological screening tools, we provide an overview for the group and illustrate the interrelations of subjective experience and social environment through a case study. These data reveal the vital role of understandings of loneliness, depression, and anxiety from the perspectives of adolescents themselves. We conclude that future studies of loneliness are best informed by in-depth data on subjective experience in relation to social features to advance understandings within the field of global mental health and allied fields.

Introduction. Migrants could be at increased risk of the psychosocial and mental health consequences of the COVID-19 pandemic. Research is needed to assess their needs and the most useful interventions in this regard. Objective. To describe the mental health consequences of the pandemic and lockdown measures among migrants living in shelters in Tijuana, Mexico, during the COVID-19 pandemic, barriers to mental healthcare during this period, and the key elements of psychosocial support provided by civil society organizations (CSOs), as described by shelters’ staff. Method. In April-May 2020, we conducted a rapid qualitative study through interviews with persons providing services at eight migrant shelters, complementing the information with data from an ongoing ethnographic project. We situated the results within the levels of the United Nations’ Inter-Agency Standing Committee (IASC) pyramid of psychosocial and mental health support. Results. In addition to fear of contagion and economic insecurity, migrants experienced emotional distress associated with hardening migration policies, and the difficulties of having to find shelter in place in non-private spaces. Some CSOs continued or adapted previous psychosocial support activities, helping migrants navigate these issues, but other activities stopped amidst physical distancing measures and because of limited resources. Migrants themselves implemented some group activities. There was a surge of civil society initiatives of online support, but some shelters laeked the technological and other resources to benefit from them. Discussion and conclusion. Migrants require a tailor made response to their mental health needs in the COVID-19 pandemic, such as the one provided by CSOs.

This article identifies how beliefs, practices, and religious communities converge in the structuring of the evangelical drug rehabilitation model (ERM). Based on a qualitative study, we propose that the ERM shapes the ways of interpreting emotions and sensations based on a beliefs system that conceives the body as a battle field between good and evil. Sensations produced through ritual experience and symptomatic manifestations relative to withdrawal syndrome constitute key points of the culturally shaped somatic modes of attention (SMA) that are produced and transmitted within the evangelical rehabilitation centers (ERCs). This procedure grounds in prayer, cathartic emotive rituality, belief in forgiveness and God’s calling; in testimony; and in the community of believers. We conclude that religious practices and beliefs constitute essential tools of the ERM and can be efficacious for users who are engaged in a spiritual quest.

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