Our first special issue of food, feminism, and fermentation highlighted invisible relations to the more-than-human entities that influence some of the productive/reproductive processes in the current food system. The issue also traced how the material consequences of these relations (e.g. blood, milks, starter cultures) circulate in spaces for microbial exchange and encounter. Our second issue focuses on how an integrative approach to food, feminism, and fermentation can attend to inequalities in the political and social structures of our living, eating worlds. It builds on the idea of reframing our human existence as a web of relations. Echoing the work of Lisa Heldke, food can be thought of as loci of relations, instead of static or singular objects. Thought of this way, fermenting food with microbes and with each other can help us imagine the possibility of a radically allied, nonhierarchical, relational ontology, one that is necessarily interdependent. Fermentation revisits the theoretical underpinnings of how we operate as humans in a microbial world. As with grapes that ferment into wine and take on new meanings (e.g. hospitality, sociability, religious symbolism), fermentation is a transformational process in both matter and meaning. Fermentation — which relies on invisible and multiple communities that work together — can also provide cues for agitating the social order around us. In a broad sense, the cultural shifts apparent in the #MeToo movement (i.e. making visible the horrors of rampant sexual assault) and the LGBTQIA+ movement (i.e. extending rights and support to vibrant communities) point to a kind of social ferment that elicits public concern and a call to action. As both a metaphor and a material practice, fermentation has the potential for literal and figurative change. In this issue, fermentation extends the concerns of food and feminist thought into the same realm as social justice and activism, exploring ideas about how we live together, work together, and eat together, continually. Our contributors give us metaphors, stories, and rituals to help us reimagine power, relations, ethics, equality, and continuity. In addition, our authors demonstrate how fermentation helps us re-imagine and expand the meaning of food studies. In a similar way, Canadian food studies scholars have further developed the potential of the field as a lens to examine society. Franca Iacovetta, Marlene Epp, and Nathalie Cooke use food to understand the blurring of boundaries and formation of new national and ethnic identities via immigrant foodways, Valiere J. Korinek applies vegetarian advertising campaigns to the acceptance or rejection of certain sexualities, and Catherine Carstairs discusses granola as a means to discuss social movements. The authors in this second special issue continue Canada’s tradition of innovative and boundary pushing food studies scholarship. Two research articles examine what it means to embody feminist and queer political action, particularly in the context of resistance in the everyday spaces of making, eating, and living together. Stefanie Fishel outlines a call to action, traversing different scales of life to think through ways of eating, communing, and resisting together: “this expanded and fecund idea of human-microbial relations give feminists clues and ideas toward building political coalitions through unlikely but productive relations across many lines of difference. Alliances with the microbial world, or the micropolitical, can teach us lessons about the human world, or macropolitical.” In the second research article, Stephanie Maroney grounds her understanding of fermentation as a generative prospect for social change through her immersive living with Sandor Katz, fermentation revivalist of our time. She explains that Katz’s “theorization of fermentation queers [our] understandings of the world as either/or, heteronormative, and hierarchical.” Inherent to both articles are the theoretical baseline which views “humans not …