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This chapter uses the pandemic crisis to explore the social processes that structure happiness and shape fantasies of living a happy life. Considered herein are issues of human potential, gendered and classed possibility and people's differing chances in cultivating a sense of satisfaction in ‘being happy’, despite living through COVID-19. Interviews with 40 Australian women living during lockdown restrictions with varying levels of social, cultural and economic capital are utilised to make sense of women's happiness. Vastly different avenues for achieving a happiness fantasy outside of drinking alcohol were possible for more privileged women than for those in middle and working classes. The classed differences in women's gendered roles in managing emotions (their own and other people's) and their chances to be happy are exemplified in how the changes to the structure of the day that resulted from COVID-19 restrictions did not devastate or cause stress (as we heard from working-class women) or need to be filtered or blocked out using alcohol in order to retain balanced emotions (as we heard from middle-class women) but rather provided an opportunity to celebrate the achievement of their happiness fantasy. We deduce that for those with less agency available to control their chances of living a happy life, prevailing COVID-19 discourse that places happiness within individual responsibility and focuses on personal resilience rather than tending to the conditions for flourishing, is problematic.

Popular soup kitchens multiplied rapidly during 2020 in Latin America in the Covid-19 context, seeking that those who do not have guaranteed food access achieve some predictability in their daily food intake. Managing these kitchens requires specific practices, such as organising goods, resources, services and actions that make food, health and personal hygiene viable, as well as the management and emotional care associated with care. The main objective of this chapter is to analyse the emotions associated with food in soup kitchens as a care practice that is configured as an interstitial practice and an affirmation of love and hope. For this, a virtual ethnography and virtual interviews were carried out with people participating in the organisation of soup kitchens in Latin America during the second half of 2020. We will focus on two aspects of our records: the registered groups' names and ‘logos’ and the photos of six countries that appear as ‘identifiers’ of the groups reported there.

To achieve this objective, the argument is structured as follows: (1) The relationship between love, interstitial practices and food is conceptually defined, (2) the methodological strategy used and a vision about bodies/emotions are synthesised, (3) the results of the empirical information are presented and (4) some traces of the emotions surveyed and their connection with love are outlined. It ends by emphasising it is necessary to continue investigating how the set of collective practices that elaborate day-by-day love.

How did gays in the military go from being characterized as dangerous perverts threatening to the state, to victims being persecuted by the state, to potential heroes fighting on behalf of the state? What implications does this shift have for understanding the means by which the liberal state uses law to include the previously excluded? Offering a critical account of the inclusion of gays in the military, I argue that while the lifting of the ban can be seen as an important step in a classic civil rights narrative in which the liberal state gradually accommodates the excluded, pop culture allows us also to see state and minority group interest convergence as well as divergence, revealing the costs of inclusion.

The militarization of police has garnered great attention in recent decades. Bolstered by the wars on drugs and terrorism, police agencies have been receiving military weapons and equipment since the 1033 Program was authorized by the Department of Défense. A recent American Civil Liberties Union investigation on police raids found that militarization has occurred with almost no oversight. They studied more than 800 paramilitary raids and found that almost 80% were for ordinary law enforcement purposes like serving search warrants in people’s homes; only 7% were for genuine emergencies, such as barricade or hostage situations. Most compelling, the raids disproportionately targeted people of color. This chapter traces the history of police militarization in America, and how it has targeted and adversely affected minority communities.

During the COVID-19 pandemic, trust considerations have been amplified to levels not seen in most of our lifetimes. We have been asked to trust: epidemiologists, virologists and immunologists in terms of the nature of COVID-19 transmission and vaccinations; politicians, public health planners and policymakers in terms of the need for various responses such as lockdowns, school closures, border closures and economic recovery plans; media sources in terms of accurately reporting COVID-19 news; and members of our community in terms of doing their best to protect themselves and others from COVID-19 transmission, including mask wearing, hand washing, isolating and social/physical distancing. Within this chapter, we attempt to explore the emotional responses to this complex web of trust considerations from qualitative data in a study we conducted amidst the beginning of the pandemic. We then offer some interpretations about how trust considerations may have been altered as a result of living in and through the pandemic. We suggest that trust can be a primary emotion, or at least function that way during times of crises, and be (reflexively) deployed by citizens to manage emotional repertoires during crisis and to position themselves as responsible neoliberal citizens. We add understanding about the strains in horizontal/interpersonal trust relations during a pandemic – where the virus spreading between people necessitates social and relational distancing measures for containment – and inflames questions about whether or not we can trust each other.

There has been a substantial increase in research concerning the identification and support of twice exceptional students. However, much of the scientific and theoretical literature exclude the experiences and perspectives of twice exceptional African American students. This chapter focuses specifically on the experiences and needs of twice exceptional African American students, including those challenges around identification and navigating the school environment. In this chapter, the authors also discuss how school counselors may use a group counseling intervention to help twice exceptional African American students achieve healthy identities (i.e., race, giftedness, disability) needed to achieve their educational goals.