This article examines reflexive practice among young creative workers in Yogyakarta, Indonesia, during COVID-19. Since March 2020, the COVID-19 pandemic has unleashed a series of relentless and overlapping crises across the Indonesian archipelago. In urban centres across Indonesia, the arts and creative sectors are among the key economic sectors severely afflicted by the pandemic. COVID-19 implies a lot more than the loss of income and livelihoods. Mobility restrictions, gig cancellations, venue closures, all entail the loss of connections, opportunities, and creative outlets. Yet despite such uncertain conditions, young creative workers remain reflexively creative in order to survive in everyday life. Building upon interviews and focus-group discussions with young creative workers in Yogyakarta, we found three modes of temporality-based reflexive practice: , and , which represent young creative workers' active responses manifested in the practical and contradictory relationship to the diverse possibilities within hierarchical and heterogenous cultural fields in a pandemic era characterised by regular ruptures. The analysis of the data below contributes to the literature on reflexivity and habitus among young creative workers in a time of pandemic.

In this contribution, I present emergent analysis of a preoccupation with managing COVID-19 through border control, among non-Governmental public health actors and commentators. Through a reading of statements, tweets, and interviews from the 'Independent Sage' group - individually and collectively - I show how the language of border control, and of maintaining immunity within the national boundaries of the UK, has been a notable theme in the group's analysis. To theorize this emphasis, I draw comparison with the phenomenon of 'green nationalism', in which the urgency of climate action has been turned to overtly nationalistic ends; I sketch the outlines of what I call 'viral nationalism,' a political ecology that understands the pandemic as an event occurring differentially between nation states, and thus sees pandemic management as, inter alia, a work of involuntary detention at securitized borders. I conclude with some general remarks on the relationship between public health, immunity, and national feeling in the UK.

In this article, I propose a novel theoretical framework for conceptualizing pandemic stigma using the metaphor of 'mutation'. This metaphor highlights that stigma is not a static or fixed state but is enacted through processes of continuity and change. The following three orienting concepts are identified: (a) lineage (i.e. origin narratives and initial manifestations are created in relation to existing stigmas, stereotypes, and outgroups), (b) variation (i.e. stigma changes over time in response to new content and contexts), and (c) strength (i.e. stigma can be amplified or weakened through counter- or de-stigmatizing forces). I go on to use this metaphor to offer an analysis of the emergence of COVID-19 stigma. The lineage of COVID-19 stigma includes a long history of contagious disease, resonant with fears of contamination and death. Origin narratives have stigmatized Asian/Chinese groups as virus carriers, leading to socio-political manifestations of discrimination. Newer 'risky' groups have emerged in relation to old age, race and ethnicity, poverty, and weight, whose designation as 'vulnerable' simultaneously identifies them as victims in need of protection but also as a risk to the social body. Counter-stigmatizing trends are also visible. Public disclosure of having COVID-19 by high-status individuals such as the actor Tom Hanks has, in some instances, converted 'testing positive' into shared rather than shamed behaviour in the West. As discourses concerning risk, controllability, and blame unfold, so COVID-19 stigma will further mutate. In conclusion, the metaphor of mutation, and its three concepts of lineage, variation, and strength, offers a vocabulary through which to articulate emergent and ongoing stigma processes. Furthermore, the concept of stigma mutation identifies a clear role for social scientists and public health in terms of process engagement; to disrupt stigma, remaking it in less deadly forms or even to prevent its emergence altogether.

Pandemics pose new and difficult challenges. Risks associated with the spread of pandemics generate intense speculation in Western media. Taking the 2014-2015 Ebola outbreak as a case study, the article critically analyses how the risk of contagion in the US, Europe, and the UK has been constructed in UK media and policy discourse. Drawing on the importance of media framing in shaping a given problem definition, causal interpretation and treatment recommendation, the article critically assesses the impacts of the British newspaper framing of Ebola, questioning the rationale of a UK domestic political response based on containment and border screenings. The article also takes a comparative angle, engaging with constructions of previous pandemics. Underscoring the importance of a sociological analysis of these framings, the article critically reflects on the role of media communication in reproducing certain topoi, which reduce the scope for open public debate around best responses to a pandemic emergency.

The hedonic view on well-being, consisting of both cognitive and affective aspects, assumes that through maximizing pleasurable experiences, and minimizing suffering, the highest levels of well-being can be achieved. The eudemonic approach departs from the concept of a good life that is not just about pleasure and happiness, but involves developing one-self, being autonomous and realizing one's potential. While these approaches are often positioned against each other on theoretical grounds, this paper investigates the empirical plausibility of this two dimensional view on subjective well-being. The interrelations between common measures such as the General Health Questionnaire, the CES-D inventory of depressive symptoms, the satisfaction with life scale and the eudemonic CASP scale are examined in a confirmatory factor analysis framework using the third wave of the English Longitudinal Study of Ageing (ELSA). A multidimensional structure of well-being, distinguishing cognitive, affective and eudemonic well-being, is shown to be the best fitting empirical solution. This three dimensional second order structure is neutral to gender in its measurement. A lower influence of feeling energetic on self-actualisation, and of somatic symptoms of depression on affective well-being was noted for respondents in the fourth age in comparison to respondents in the third age. These small measurement artefacts underline that somatic symptoms of later life depression should be distinguished from mood symptoms. Two main social facts are confirmed when we compare the different forms of well-being over gender and life stage: men tend to have a higher level of well-being than women, and well-being is lower in the fourth age than in the third age. Although the three measures are very closely related, with high correlations between .74 and .88, they each have their specific meaning. While affective and cognitive well-being emphasize the use of an internal yardstick to measure well-being, the eudemonic perspective adds an external dimension. As each measure has an own story to tell, we advocate the use of these multiple assessments of well-being.