Illness narratives have traditionally been used as a conceptual tool for exploring experiences of chronic illness or disease. In this paper, I suggest that Frank's typology of illness narratives (chaos, restitution and quest) also offers an illuminating approach to analysing accounts of self-injury, demonstrating the diverse ways in which self-injury is practiced, experienced and narrated. Drawing on 24 narrative interviews with 12 people who had self-injured, I focus on participants’ accounts of their self-injured bodies. The approach is phenomenological, and concerned with talk about the experience of living with and in a body that has been marked by self-injury. Thus, the act of self-injury is not the sole focus, and particular attention is paid to accounts of the bodily aftermath: scars, marks and wounds. Scars left by self-injury can be seen as communicative, and the analysis developed here demonstrates some of the various ways that these marks may be read. Attending to these diverse narratives can contribute to the provision of compassionate, non-judgemental care for patients who have self-injured. Further, highlighting the existence of different ways of narrating the self-injured body may offer an optimistic resource for people who have self-injured.

An increasingly common way that high rates of male suicide are understood is via men’s ostensibly poorer abilities to talk about – and more generally seek help for – problems in general, and emotional problems specifically. This has led to the development of public mental health campaigns which urge men to ‘speak up’ more often about the problems they face. I argue that both the initial claim, and the enactment of this claim in public mental health campaigns, is problematic, resting on simplistic assumptions about men and gender difference, and serving to detract attention from structural drivers of suicide. Drawing on a narrative analysis of in-depth interviews with ten men who had self-harmed, thought about, or attempted suicide, this paper focuses attention on the content and contexts of ‘talk’. I argue that public health campaigns promoting ‘talk’ in response to male suicide neglect the interpersonal and structural contexts in which talk occurs, including considerations of power and structural inequalities.

Drawing on narrative research conducted in the UK about self-injury and embodiment, this article presents a novel sociological analysis of self-injury, utilizing the concept of emotion work. By focusing explicitly on embodied methods of ‘doing’ emotion work, the article highlights the under-recognized importance of examining the practical, corporeal practices that can be involved in emotion work. I reflect on the sociological and theoretical significance of examining self-injury as embodied emotion work – both as an analytic concept and as a narrative resource.

Suicide is complex; yet suicide research is dominated by ‘psy’ disciplines which can falter when seeking to explain social patterning of suicide rates, and how this relates to individual actions. This article discusses a multidisciplinary report which aimed to advance understandings of socioeconomic inequalities in suicide rates in the UK. Contrasts are drawn between health psychology and sociology. Important intersections are highlighted, including a lack of attention to socioeconomic inequalities, and an emphasis on adverse life experiences and emotions to understand inequalities and suicide. There are also curious disconnects, both within and between relevant psychological and sociological perspectives. The article argues that there are significant gaps in existing theorization regarding suicide, which can only be addressed through meaningful inter-disciplinary collaborations between sociologists, psychologists and others. Current theorization in mainstream suicide research is limited by its failure to engage with enduring, yet vitally important sociological debates regarding structure and agency, nature and culture.