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This chapter argues that a structural change is occurring in the relationships among the State and the society, opening up new opportunities for co-creating public value. In particular, four alternative patterns are proposed: resistance (no change); outsourcing; layering; strategic reconnection. The strategic reconnection alternative is the one grounded on public value co-creation as a new paradigm for public management and as a new ethos for public managers. The chapter highlights how several strategic management schools (Ferlie & Ongaro, 2015) may inform the design and the management of processes of public value co-creation. Finally, it highlights the role of civicness as a principle of democratic governance, as a philosophical premise for human agency towards public value co-creation and as the seed animating what it is defined in the chapter as the ‘public value society’.

The unglamorous leek is an everyday foodstuff in a British supermarket, but its meaning is constructed through the interplay of a range of non-human materialities including the plant, its packaging and its information dense labels. This chapter examines the variations in the ways in which leeks are marketed in different supermarkets, with a particular focus on how they can be traced back to their roots in British fields. We examine the ways in which non-human and virtual entities ‘bring to life’ the human producers of the leeks in a bid to mimic the reconnection that is sought through local food systems. We use the example of the leeks to explore what is happening to food supply chains, urban-rural connections and rural representations as farmers and retailers build new modes of working and as social media tools open up virtual access to the people growing our food.

Indigenous and racialized people have suffered multifaceted dispossession as a result of ongoing and historical violence by the Canadian state. Most greatly affected are Indigenous gender-queer and nonbinary people, who have been erased by law and policy and are targets of violence; Indigenous women, who are targeted by gender discrimination and violence; and Indigenous children, who continue to be removed from their communities. Nonwhite or racialized migrants to Canada are victims of the same colonial project, which relies on the slavery of Black and Brown bodies and Orientalist constructions that portray the West as “superior” in relation to the “barbaric” East. This dispossession, oppression, and violence are met by a constellation of local and global approaches to resist, heal, and create Fearless futures for Indigenous and racialized people.

Through collaborative storytelling, this chapter centers a radical project focused on resistance to gender violence, reconnection to land and body, Indigenous and settler solidarity, storytelling and witnessing, and healing through art. These efforts, including multiple community workshops and mural projects with Indigenous and racialized women, as well as queer and two-spirit people and youth, have recentered Indigenous healing and medicine, promoted intergenerational teachings, fostered intercommunity relationship building and solidarities through stories and witnessing, reconnected disconnected Indigenous peoples (both local and settler) to their bodies, lands, and communities, and unsettled colonial mentalities on gender and Indigeneity publicly and privately. This project was a collaboration between The Fearless Collective, based in South Asia, the Innovative Young Indigenous Leaders Symposium, based in British Columbia, Canada, and research from the School of Child and Youth Care, University of Victoria, British Columbia.

The year 2020 is an epochal moment for governance and public administration. The outbreak of the COVID-19 pandemic has upset social and economic life, including the delivery of public services, and eroded domestic and international politics. It comes in an era of uncertainty resulting from the end of the New Public Management boom and a looming breakdown of the contemporary US-defined international order. Against such a sea change, we can hardly take business as usual. Change breeds indeterminacy but also induces reimagining. Any renewal and renaissance of public management has to address the ‘what’ and ‘how’ questions of governance in a low-trust and high-risk society. Both the capacity and legitimacy of the state need to be re-empowered, but no longer through the market. The dual failure of democratic politics and bureaucratic excellence in many countries has rendered the Wilsonian politics-administration dichotomy redundant. Amid the rise of East Asia, there are growing contentions over the conceptualization of meritocracy as alternative systems of governance and public service models seem to be delivering effective rivals. Governance performance may not be predetermined by regime types within a poly-polar world. We need to search for new reconnections, new leadership, a new basis for trust and consensus, and a new public service bargain to avoid getting bogged down in old wine in re-labelled bottle, or another singular universalist paradigm.

This article explores aspects of separation from “post-traditional” religiosity characteristic of certain late/post-modern affiliations. To do so, I analyze in-depth interviews with 44 individuals who formerly identified with straightedge – a clean-living youth-oriented scene tightly bound with hardcore music that is centered on abstinence from intoxicants – about their experiences transitioning through associated music assembly rituals. While features of hardcore music assemblies – e.g. moshing, slamdancing, sing-a-longs – have long been treated as symbolic connections that potentially conjure the religious as conceptualized in Émile Durkheim's “effervescence” and the liminality of Victor Turner's “communitas,” data on transitions from these features of ritual remain scant. Ex-straightedgers generally believed the sorts of deep connections they professed to experience in hardcore rituals as youths were not necessarily currently accessible to them, nor were they replicable elsewhere. Findings then ultimately suggest some post-traditional religious experiences might now be profitably considered in terms of the life course, which has itself transformed alongside the proliferation of newer late/post-modern affiliations and communities.

Heavy metal music has had a long relationship with environmental and ecological concerns, one that can be traced as far back as Black Sabbath’s ‘Into the Void’ (1971). Academic work has, however, been slow to recognise the entanglements of metal, environment and ecology in either the global or an Australian context. More recently, however, popular music scholars have begun to acknowledge how the sonic anger of black, death and other genres of extreme metal might be an appropriate medium for social and environmental commentary and protest (Lucas, 2015, p. 555). Therefore, according to Wiebe-Taylor (2009), metal’s ‘darker side is not simply about shock tactics and sensory overload…’, because, ‘metal also makes use of its harsh lyrics, sounds and visual imagery to express critical concerns about human behaviour and decision making and anxieties about the future’ (p. 89). Taking an ecocritical approach, this chapter will map and analyse the environmental concerns and ecological anxieties of Australian metal across a range of different bands and metal genres, as they emerge through three ‘dead-end’ discourses-misanthrophism, apocalypticism, Romanticism – which offer little or no hope of survival.

In 1990, testing revealed the existence of benzene in the municipal water supply of a community named Three Lakes, a residential subdivision of Houston, Texas. The water was quickly changed to a clean supply, but residents were not notified that there had been a problem until five months later. This provoked much anger within the community, along with concerns over present and future health problems. A grassroots group formed in response to this problem, but lasted only one year. The failure of this social movement organization left community residents to fend for themselves. In the words of one resident, the community reacted “like someone stepping on an anthill – everyone running in different directions.”

The chapter introduces digital food hubs as disruptive business models in the agri-food system shifting away from the unsustainable industrialized and conventional food sector and moving toward a re-localized food and farming pattern. They are new digital business models developed to support small and mid-size farms with a value focus, forming new ways to leverage the technology as a facilitator for coopetitive organizational forms. Indeed, they respond to a competitive strategy constituted by a “value strategy” oriented to the production and distribution of “shared value.” Second, they are based on an “organizational strategy” that shifts from individual competition to “coopetition” through the development of local “strategic networks” among small size producers. Central to the development of these business models is the digital disruption that has offered the space for the creation of unconventional exchange and transaction mechanisms distinguishing them from the already existing traditional ways of work. The agri-food markets exhibit structural holes that impede small farms from connecting with local consumers. This is due to a lack of material infrastructures and organizational forms on behalf of small farms that cannot reach the consumers, as well as the concentration of power in the hands of a restricted numbers of distributors, which causes the unequal redistribution of the economic value and impedes small farms accessing the food market. The advent of the digital technology is reshaping the market relationship by allowing out centralized intermediaries and creating new bridges between producers and consumers.