Generational relations and entrepreneurialism in organizations are attracting increasing attention from organizational scholars. This article bridges these areas of interest, by examining how entrepreneurial identity is shaped by generational encounters within a small organization context. In so doing, it contributes to ongoing challenges to the scientistic orthodoxy regarding the formation of entrepreneurial persons. Evidence from an ethnographic study of two joint ownermanagers in the port fendering industry is presented. Wenger’s ‘community of practice’ framework is used to show that generational encounters, through their influence on self-identity, are an important social context of the decision to embark on an entrepreneurial career. By emphasizing micro-socially situated aspects of identity formation, this article provides an interactionist complement to recent accounts of entrepreneurs and identities as being (re)produced by discourses that have hegemonic effects.

This article examines how frontline managers establish managerial identities. It combines narrational and Goffmanesque conceptions of managerial identity work in a longitudinal study of one first-line supervisor at a restructured Australian industrial plant. We argue that, singly, neither self-narration nor dramaturgical performance accounts for the practical discursive work that constructs managerial 'identity'. We demonstrate that frontline manager identity work is an iterative process in which self-narration and dramaturgical performance are almost seamlessly interwoven. The supervisor uses these different identity work stratagems simultaneously, and they are processually co-dependent. We conclude, therefore, that organizational scholars who study how persons construct managerial identities should take Goffman's dramaturgical perspective more seriously. It is an indispensible complement to the analysis of identity narratives, because successful performances undergird managers' attempts to craft stable narrative identities. K E Y WO R D Sdramaturgy Erving Goffman identity work interaction narratives organizational change

Teaching mindfulness meditation at school has been advocated by educational researchers and practitioners in order to proactively target the well-being of young people. By conceptualizing mindfulness meditation as a technology of the self, in Foucauldian terms, this article considers the ideological implications of implementing mindfulness programs within schools. Recent work by Kristin Barker, it is argued, provides insight into how mindfulness meditation functions as a forceful vector for medicalization. It does so by broadening the scope of illness to encompass the emotional ups and downs inherent to daily life. My thesis is that mindfulness training's medicalizing effect is what transforms this otherwise health-beneficial meditative technique into a non-obvious means for reconstructing the educational subject in line with neoliberalism's ideological dictates. Learning to become mindful is one way members of the younger generation become charged with a moral responsibility to augment their own emotional well-being. The capacity for personal prevention and self-surveillance that school-based mindfulness training inculcates in the young, in turn, is central to the self-managing figure that neoliberalism prizes. When institutionalized as a form of therapeutic education, therefore, mindfulness meditation is not ideologically neutral but rather morphs into a neoliberal self-technology.

How do immigrants with multiple sources of identity deal with the identity tensions that arise from misidentification within the workplace? In order to answer this question, we reposition two under-researched self-presentational identity work strategies – covering and accenting – as particular types of intersectional identity work. Adopting a minoritarian perspective, we apply this framework to an autoethnographic study of a non-white business scholar’s identity work. To the extent that covering and accenting allow the scholar to draw identity resources from non-threatening and widely available social identities, we find that this work enables him to avoid being discredited in the eyes of others. Yet, as a practical response to being misidentified, it also risks reproducing oppressive social structures. We conclude that as ways of doing intersectional identity work, covering and accenting take on heightened significance for non-white immigrants who seek to craft identities at the intersection of several discriminable and stigmatizable categories of difference.

Welfarism has been posited as central to how the state fostered the integration of the working class into the post-war economic order. However, analysis of national accounts data from 1949 to 1975 shows that New Zealand's welfare state redistributed income primarily from one fraction of the working class to another. That is, wageearners financed their own collective consumption. This finding suggests that system integration effects of state welfare expenditure are predicated less on economic gains that accrue to labour, than they are on state-sponsored welfare discourse. Future research should therefore concentrate on both economic and discursive aspects of the welfare state.JEL categories: B51, H23, H53, I38, N37.