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The burgeoning practice of peer-to-peer breastmilk sharing in the United States conflicts with public health concerns about the safety of the milk. In-depth interviews with 58 breastmilk sharers highlight the ways in which these respondents counter widespread risk narratives. These caregivers deploy existing social values such as self-reliance, good citizenship, and “crunchy,” or natural, mothering to validate their milk-sharing practices. However, because of stratified reproduction, in which society encourages White motherhood while it disparages motherhood among poor women and women of color, these discourses are more accessible to milk sharers who are White and from middle-class. Black and Latinx milk donors and recipients offer additional rationale for milk sharing that includes reclaiming their legacies as worthy mothers and elevating milk sharing to justice work. In rejecting and reframing risk, all of these milk sharers work toward flattening the good mother/bad mother binary.

The purpose of this chapter is to provide the reader with tools to help change their organizational culture. Specifically, this chapter investigates the importance of leadership in understanding and changing culture within organizations and explores different change management models to effectively change culture within organizations. This chapter summarizes tools from the Leadership and Change Management literature, including findings from the author’s studies, and best practices from a variety of industries.

Tools are provided so that readers can target leadership changes in preparation for cultural change. Leadership behaviors at the top of an organization are discussed using the full-range leadership model, with a specific focus on understanding, developing, and harnessing transformational leadership behaviors within an organization. Leadership at the top of an organization is complemented with a discussion of the importance of middle leadership throughout the organization including a model to understand and develop those behaviors. The chapter ends with seven different approaches to structuring and managing change that organizations can adopt to improve the probability of driving successful change in their organizations.

For organizations seeking to develop or improve their safety culture, these tools provide a roadmap for harnessing the needed leadership behaviors and organizational tools to effectively make change. By understanding and applying these tools, organizations can find success in their culture change initiatives faster and with fewer problems.

This chapter explores the symbolic connections between coming of age liminality and identity-oriented consumption practices in postmodern American culture, specifically among adolescent girls.

Forty-two female participants (ages 20–23) participants were asked to answer the general question of “Who am I?” through creating identity collages and writing accompanying narrative summaries for each of three discrete life stages: early adolescence (past-self), late adolescence (present-self), and adulthood (future-self). Data were analyzed using a hermeneutical approach.

Coming of age in postmodern American consumer culture involves negotiating paradoxical identity tensions through consumption-oriented benchmarks, termed “market-mediated milestones.” Market-mediated milestones represent achievable criteria by which adolescents solidify their uncertain liminal self-concepts.

In contrast to the traditional Van Gennepian conceptualization of rites of passage, market-mediated milestones do not necessarily mark a major transition from one social status to another, nor do they follow clearly defined stages. Market-mediated milestones help adolescents navigate liminality through an organic, nonlinear, and incremental coming of age process.

Rather than traditional cultural institutions (e.g., church, family), the marketplace is becoming the central cultural institution around which adolescent coming of age identity is constructed. As such, organizations have the power to create market-mediated milestones for young people. In doing so, organizations should be mindful of adolescent well-being.

This research marks a turning point in understanding traditional rites of passage in light of postmodern degradation of cultural institutions. The institutions upon which traditional rites of passage are based have changed; therefore, our conceptions of what rites of passage are today should change as well.

The COVID-19 pandemic spurred major, and possibly enduring, changes in paid work. In this chapter, we explore the continuity and change in several work day dimensions, including where it is performed, the amount of time spent working, the length of the work day, and who people are with when they work, as well as variation across population subgroups. We use nationally representative data from the American Time Use Survey (ATUS) to analyze change across the 2019 to 2021 period. While the shift to working primarily at home in 2020 is dramatic and continuing into 2021, working primarily at the workplace remains the modal experience for Americans. We find differences by gender, education, parental status, and age in which workers perform their jobs at home, and we find much more continuity in how much people work and when they work.

Popular self-help pregnancy literature suggests a “generational disconnect” between pregnant women and their mothers, emphasizing the incommensurate experiences of the two generations. Based on longitudinal, in-depth interviews with a diverse group of 64 pregnant women and 23 grandmothers-to-be, this chapter explores how different generations of women negotiate the idea of a disconnect and its implications for the medicalization of pregnancy. My findings showed limited support for the generational disconnect. Nearly all of the pregnant women I interviewed who were in contact with their mothers consulted them to assess issues related to pregnancy embodiment. Black and Latina women and white women with less than a college degree disregarded or even rejected the disconnect; they tended to frame their mothers’ advice as relevant. Their mothers attended prenatal care appointments and frequently expressed skepticism about medical directives. By contrast, I found that highly educated white women tended to endorse the generational disconnect when it came to matters related to pregnancy health behaviors – what to eat, how much to exercise – and their obstetric care. The mothers of these women not only largely supported the generational disconnect, but also bonded with their daughter over a shared appreciation for scientific understandings of pregnancy. Foregrounding women’s perspectives provides insights into meaning-making in pregnancy and the ways that mothers of pregnant women can both stymie and deepen medicalization of childbearing.

In public health and sustainable transport campaigns, walking is positioned as an important way families can become more active, fit and spend quality time together. However, few studies specifically examine how family members move together on-foot and how this is constitutive of individual and collective familial identities. Combining the notion of a feminist ethics of care with assemblage thinking, the chapter offers the notion of the familial walking assemblage as a way to consider the careful doing of motherhood, childhood and family on-foot. Looking at the walking experiences of mothers and children living in the regional city of Wollongong, Australia, the chapter explores how the provisioning and enactment of care is deeply embedded in the becoming of family on-the-move. The chapter considers interrelated moments of care – becoming prepared, together, watchful, playful, ‘grown up’ and frustrated – where mothers and children make sense of and enact their familial subjectivities. It is through these moments that the family as a performative becoming, that is always in motion, becomes visible. The chapter aims to provide further insights into the embodied experience of walking for families in order to better inform campaigns which encourage walking.

A small number of studies have suggested that parental divorce may manifest during adulthood as low-level emotional distress characterized by painful feelings such as sadness or self-blame. In light of the paucity of existing research on distress, the current study was designed to assess the presence of distress among a sample of young adults with divorced parents and to ascertain whether painful feelings accurately describe the primary ongoing consequences of parental divorce.

Semi-structured interviews with a sample of university students were conducted to investigate the concept of distress after parental divorce. Interview guides were designed to elicit responses about ways that parental divorce continues to influence the lives of young adults.

The study identified a set of ongoing stressors that do not overlap substantially with previous measures of post-divorce distress and that are often rooted in logistical difficulties. Three specific sources of distress are discussed: family coordination difficulties, struggles balancing the politics of parental expectations about time with their children, and perceptions of family fragmentation. These sources of distress frequently originate in the physical separation of parents’ households. Interviewees reported spending extra time and energy arranging family visits. Their choices about visiting parents frequently led to both feelings of guilt about the allocation of family time and a reduced sense of family cohesion. Ongoing logistical difficulties were much more commonly cited by young adults than painful feelings.

This qualitative investigation of distress suggests a significant re-orientation toward our understanding of the consequences of parental divorce is needed.