The substantive content of our paper is that of mind-body dualism, which we explore through food metaphors. However, our primary aim is to use these food metaphors to explore the difficulties in going beyond dualistic thinking. We do this by focusing on dualism as a learnt state of being. Accordingly, and using an analysis of pedagogies of the everyday that takes account of particular communities of practice, we seek to demonstrate the (re)production of dualistic frameworks in organizational life. Our conclusion returns to a political agenda that is concerned to go beyond the inevitable hierarchization implicit in dualistic construction. Here we present the case for the retention of the binary and we indicate the work that now needs to take place if we are interested in developing interpretations that express the fluidity of gendered identities.

The purpose of this descriptive study was to discover the perceptions and barriers of four female agriculture educators across generations in a non-traditional field of agriculture. The United States Department of Labor (2006b) defined a non-traditional job as any occupation where one gender comprises 25% or less of the total employment. Four female agriculture teachers across three generations were interviewed with the open-ended question: "What have been your personal and professional experiences in teaching agricultural education?" The teachers selected were from three generations: early Baby Boomer (Vietnam Generation), late Baby Boomer (Me Generation), Generation Xer, and Millennial. The themes revealed in the study were: qualifications to teach agricultural education, challenges in teaching agricultural education, stress in teaching agricultural education, and stereotyping of agricultural education teachers. Females teaching high school agricultural education expressed they needed to prove they were qualified; prove women can perform agricultural education duties; overcome resentment from students; balance family and work; and break the stereotype of a high school agricultural education teacher.

Coronavirus‐19 (COVID‐19) has reconfigured working lives with astonishing velocity. Older people have suffered the worst effects of the pandemic, with governments marginalizing or overlooking their needs. Women perform the majority of care for older people, often compromising their working lives and health. Yet in academic articles their voices are often filtered or aggregated in quantitative studies. Based on a weave of personal experiences and secondary research, the article traces a path through UK forms of care and shows how the inadequate response to COVID‐19 stemmed from existing policies embedded in health and social care. COVID‐19 has severed important informal care work, rendering the vulnerable yet more exposed and carers anxious and bereft. Longitudinal research capturing the trajectory of care from the perspective of older people and their carers would lead to improved support hence gender equality.

Affective solidarity is important in resisting forms of gender, race, and sexual inequalities. Previous research has highlighted the role of affective dissonance in building affective solidarity, yet most of the literature has been anthropocentric in its discussion of affect. This paper contributes by showing the importance of vibrant forms of matter in inspiring and building affective solidarity. Using affective ethnographic method, the article explores how an independent yarn dyer, the Countess Ablaze, organized affective dissonance at gender discrimination into an affective solidarity movement called the Tits Out Collective. In doing so, she energized resistance and built a powerful affective atmosphere in the global yarn community. The paper shows how the vibrancy of the materialities accelerated the building of the powerful affective atmosphere. The engagement with different materialities enabled a global community of women to participate in shared resistance while honoring their own subjectivities, something previous work has identified as problematic. The paper also contributes by opening a discussion of the costs of organizing affective solidarity, detailing the intensities of leading such movements, that can be exposing and increase vulnerabilities. Therefore, it may be inevitable that affective solidarity is precarious and ephemeral.

The object of this paper is to explore superficiality in implementing improvement programmes. The reported lack of success of some quality improvement programmes in realising stated objectives is recognised, but what constitutes the superficial attempts at implementation may well be highly complex symbolic forms of representation and reification which have a multiplicity of meanings for the individuals involved. The project managers try to implement and the tools and activities used to do so are superficial and trivial, and very difficult for observers to associate with improving operations. However, for the managers themselves the superficial has a high degree of significance for their own progression in the organisation and, curiously enough, the means of convincing some outsiders of the organisation's competence. The dominant community of practice was not that of performance improvement, but creating the impression of doing so.