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Using data on food insecurity in Israel, this chapter suggests borrowing techniques from the literature on multidimensional poverty to measure food insecurity, a distinction being made between “nominal” and “real” food insecurity. Various counting techniques are then implemented, including the well-known approach of Alkire and Foster. The chapter ends with a section where, following recent work by Dhongde, Li, Pattanaik, and Xu (2016), a distinction is also made between “basic” and “non-basic” dimensions of food insecurity.

This chapter details the instructional experiences of a group of graduate students, who are emerging Human Systems Intervention practitioners – men and women who self-identify as white and work in organizational, community, and educational leadership settings. I outline a series of learning experiences that supported a group of MA students to uncover white supremacist thinking in their work – their approaches to intervention and their mental models regarding effective organizational or community functioning. Using contemplative practices to dig out oppressive, invisible dimensions of white identity, we examined how our whiteness shaped and warped how we enacted our work in community and organization development. We did this by reflective reading, meditation, contemplative arts, deep listening and storytelling, singing and music, and ceremony. This chapter illustrates how higher education can address a fundamental mental model and world view that influences how social responsibility is envisioned and how issues of social justice can be advanced within graduate professional education through socially responsible teaching and learning strategies and activities.

This paper explores the potential of Henri Lefebvre's rhythmanalysis to understand data as an appearance assumed by the quantitative abstraction of everyday life, which negates a qualitative disjuncture between different natural and social rhythms – specifically those between embodied circadian and biological rhythms and the rhythms of working life. It takes as a case study a prototype performance research method investigating the methodological and practical potential of quantified self technologies to reconnect the body to its forms of abstraction in a digital age by means of the collection, interpretation and sonification of data using wearable tech, mobile apps, synthesised music and modes of visual communication. Quantitative data were selectively ‘sonified’ with synthesisers and drum machines to produce a 40-minute electronic symphony performed to a public audience. The paper theorises the project as an intervention reconnecting quantitative data with the qualitative experience it abstracts from, exploring the potential for these technologies to be used as tools of remediation that recover the embodied social subject from its abstraction in data for critical self-knowledge and understanding.

This chapter takes the form of an open feminist letter, a complaint and a manifesto presented to the Critical Management Studies (CMS) Academy. It is posted with urgency at a time when Patriarchy is resurging across the globe. My complaint is against the misogyny and the moral injury done to all of us and to our participants through our detached, disembodied, non-relation, pseudo-objective, masculine ways of becoming and being CMS scholars. Drawing on the thinking of Hélène Cixous, I offer five gifts as strategies to break with the masculine reckoning and open up our scholarship to féminine multiplicity and generativity: loving not knowing, return to our material bodies, rightsizing theory, knowledge made flesh-to-flesh and women’s writing. I visit, and suggest our scholarship will benefit from visiting, Cixous’s School of the Dead and her School of Dreams. I advocate for social theatre/performative auto/ethnography as a way to effect change in organisations. Finally, I present a manifesto for women’s writing that can help take our scholarship ‘home’ and contribute to the creation of flourishing organisations. This letter is a Call to Arms.

The sexual and erotic dimensions inherent in leadership’s physicality impact on power dynamics within organizations but have been rendered largely invisible by current scholarship. In organizational practice, leadership is a masculine activity ideally carried out by male bodies, such that women’s leadership is still perceived as problematic. This suggests that the field is fearful of allowing sexual bodies to pollute what should be a functional, cognitive and instrumental activity. This chapter therefore draws on Julia Kristeva’s concept of abjection to explain how and why the sexual body is positioned as the unspoken other of leadership. To do this, I explore the representation of two very contrasting leaders, Jean Luc Picard and the Borg Queen, in the popular film Star Trek: First Contact. The film illuminates how leadership ideally resides in a virile, mastered and distant male body. The sexual female body is represented as disgusting, dangerous, and a source of contamination and so must be cast out and destroyed. Finally, I ask whether the representation of the Borg Queen is useful as a transgressive means to undermine the abjection of the female leader’s body. However, I conclude that to counter abjection, scholars of leadership need instead to build discursive and material practices that revalue the feminine and respect the alterity of self and others.

This chapter takes inspiration from Eve Kosofsky Sedgwick’s artistic work and academic writing to attend to some of the under-utilised dimensions of her work to date, that of making. Using unconventional methodologies from Sedgewick, I present my own unconventional methodologies to queer CMS. In this way through theory and making, we can queer CMS anew.

Past research on collectivist-democratic organizations has attributed their distinctiveness to their socio-political goals and democratic decision-making and largely ignored their work processes. This ethnographic study examines how such organizations resist alienating forms of work even in the face of direct competition with for-profit companies. It focuses on Scopix, a French cooperative sheet-metal factory where the first author spent one year as a shop-floor worker. Cooperators there developed various practices to retain an emancipatory dimension to their work, regularly putting forward “craft ethics” as a counterweight to the sheet-metal industry’s drive to rationalize work processes. Drawing on the sociology of worth, the authors analyze how these practices emerged from the arrangements that workers made between the industrial world on the one side and the domestic and inspired worlds on the other. This study contributes to the literature into two main ways. First, the authors refine the sociology-of-worth framework by conceptualizing the emancipatory dimension of work as the result of ad hoc arrangements between different worlds. Second, the authors highlight the need for the literature on collectivist-democratic organizations to increase its focus on work, introducing the concept of work degeneration as a step in that direction.