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The purpose of this paper is to examine the potential and durability of arts practice as research through developing a new approach to arts research that challenges the conventional association between dominant constructions of community and dominant modes of research.

A co-design approach, situated in arts practice, has been used to generate a conceptual framework that offers potential to open up the workings of communities by examining them from the standpoint of those who have everyday experience of these communities.

The paper argues that there can no longer be clearly demarcated boundaries between “academics” and “community partners” in a genuinely co-designed arts research process. Rather, there are “research partners” who share mutual recognition of skills and experiences that allow them to commit to a durable “new creative scholarship” that reflects their collective identities.

The conceptual framework celebrates the life stories of individuals at the expense of the grand metanarratives favoured by empirical sociology and mainstream humanities. The framework reflects the commitment of the authors to create accounts of communities that do justice to their collective wisdom, dynamism and connectivity, as well as their transience, their needs to transform and their responses to change, in ways that reflect the lives of those involved rather than the needs of externally imposed disciplinary regimes.

The conceptual framework is a new approach to qualitative research; its value lies in putting the participants at the heart of the research process where they not only generate narrative, but also situate, mediate and remediate it in ways that extend conventional participative research practices.

Campus leadership at a satellite campus of a large national university took a research approach to solve the workplace problem of increased scholarship requirements for practitioner faculty. The Community of Scholars Action Research Project was developed as a faculty engagement and professional development initiative. The goals and objectives for the action research project were to engage practitioner faculty in research and scholarship, to provide faculty development opportunities, to raise the academic profile of practitioner faculty and to identify potential impact on student outcomes. Through the processes of research, exploration, and application of leadership theoretical frameworks, the concept of a potentially new leadership profile, scholarly leader, emerged.

For many Indigenous nations globally, ethics is a conversation. The purpose of this paper is to share and mobilize knowledge to build relationships and capacities regarding the ethics review and approval of research with Indigenous peoples throughout Atlantic Canada. The authors share key principles that emerged for shifting practices that recognize Indigenous rights holders through ethical research review practice.

The NunatuKavut Inuit hosted and led a two-day gathering on March 2019 in Happy Valley-Goose Bay, Newfoundland and Labrador, to promote a regional dialogue on Indigenous Research Governance. It brought together Indigenous Nations within the Atlantic Region and invited guests from institutional ethics review boards and researchers in the region to address the principles-to-policy-to-practice gap as it relates to the research ethics review process. Called “Naalak”, an Inuktitut word that means “to listen and to pay close attention”, the gathering created a dynamic moment of respect and understanding of how to work better together and support one another in research with Indigenous peoples on Indigenous lands.

Through this process of dialogue and reflection, emergent principles and practices for “good” research ethics were collectively identified. Open dialogue between institutional ethics boards and Indigenous research review committees acknowledged past and current research practices from Indigenous peoples’ perspectives; supported and encouraged community-led research; articulated and exemplified Indigenous ownership and control of data; promoted and practiced ethical and responsible research with Indigenous peoples; and supported and emphasized rights based approaches within the current research regulatory system. Key principles emerged for shifting paradigms to honour Indigenous rights holders through ethical research practice, including: recognizing Indigenous peoples as rights holders with sovereignty over research; accepting collective responsibility for research in a “good” way; enlarging the sphere of ethical consideration to include the land; acknowledging that “The stories are ours” through Indigenous-led (or co-led) research; articulating relationships between Indigenous and Research Ethics Board (REB) approvals; addressing justice and proportionate review of Indigenous research; and, means of identifying the Indigenous governing authority for approving research.

Future steps (including further research) include pursuing collective responsibilities towards empowering Indigenous communities to build their own consensus around research with/in their people and their lands. This entails pursuing further understanding of how to move forward in recognition and respect for Indigenous peoples as rights holders, and disrupting mainstream dialogue around Indigenous peoples as “stakeholders” in research.

The first step in moving forward in a way that embraces Indigenous principles is to deeply embed the respect of Indigenous peoples as rights holders across and within REBs. This shift in perspective changes our collective responsibilities in equitable ways, reflecting and respecting differing impetus and resources between the two parties: “equity” does imply “equality”. Several examples of practical changes to REB procedures and considerations are detailed.

What the authors have discovered is that it is not just about academic or institutional REB decolonization: there are broad systematic issues at play. However, pursuing the collective responsibilities outlined in our paper should work towards empowering communities to build their own consensus around research with/in their people and their lands. Indigenous peoples are rights holders, and have governance over research, including the autonomy to make decisions about themselves, their future, and their past.

The value is in its guidance around how authentic partnerships can develop that promote equity with regard to community and researcher and community/researcher voice and power throughout the research lifecycle, including through research ethics reviews that respect Indigenous rights, world views and ways of knowing. It helps to show how both Indigenous and non-Indigenous institutions can collectively honour Indigenous rights holders through ethical research practice.

This paper aims that privacy research is divided in distinct communities and rarely considered as a singular field, harming its disciplinary identity. The authors collected 119.810 publications and over 3 million references to perform a bibliometric domain analysis as a quantitative approach to uncover the structures within the privacy research field.

The bibliometric domain analysis consists of a combined directed network and topic model of published privacy research. The network contains 83,159 publications and 462,633 internal references. A Latent Dirichlet allocation (LDA) topic model from the same dataset offers an additional lens on structure by classifying each publication on 36 topics with the network data. The combined outcomes of these methods are used to investigate the structural position and topical make-up of the privacy research communities.

The authors identified the research communities as well as categorised their structural positioning. Four communities form the core of privacy research: individual privacy and law, cloud computing, location data and privacy-preserving data publishing. The latter is a macro-community of data mining, anonymity metrics and differential privacy. Surrounding the core are applied communities. Further removed are communities with little influence, most notably the medical communities that make up 14.4% of the network. The topic model shows system design as a potentially latent community. Noteworthy is the absence of a centralised body of knowledge on organisational privacy management.

This is the first in-depth, quantitative mapping study of all privacy research.

To better meet the learning objectives in a multicultural leadership class, I developed an assignment that uses action research and community-based research as frameworks for the course’s culminating assignment. Called the Community-Based Action Research (CBAR) assignment, the experience invites students to develop research questions related to inclusion, connect with community partners to find the answers to these questions, then share their results through interactive dialogue with colleagues. Here, I discuss the structure and implementation of the CBAR. I then reflect on student interviews and completed CBARs to illustrate the assignment’s potential to support course learning outcomes, as well as its limitations.

Research suggests effective immersive simulations that rely on augmented reality enhance teachers’ self-efficacy and skills (Badiee & Kauffman, 2015). However, there is a gap in the literature as studies have largely ignored their uses in educational leadership programs (Bradley & Kendall, 2015). This study investigated the relationship between application of critical skills within an immersive simulation environment and 26 school or district leaders’ perceptions of self-efficacy in leading a professional learning community (PLC). Two overarching themes materialized from participants: improved general confidence in leading a PLC, and a sense of refined or expanded skills in the context of new approaches to leading PLC. Further studies are needed on the use of immersive simulation as a pedagogical tool and to examine impact for educational leadership practitioners.

Research suggests effective immersive simulations that rely on augmented reality enhance teachers’ self-efficacy and skills (Badiee & Kauffman, 2015). However, there is a gap in the literature as studies have largely ignored their uses in educational leadership programs (Bradley & Kendall, 2015). This study investigated the relationship between application of critical skills within an immersive simulation environment and 26 school or district leaders’ perceptions of self-efficacy in leading a professional learning community (PLC). Two overarching themes materialized from participants: improved general confidence in leading a PLC, and a sense of refined or expanded skills in the context of new approaches to leading PLC. Further studies are needed on the use of immersive simulation as a pedagogical tool and to examine impact for educational leadership practitioners.

Multisited ethnography has primarily been portrayed as a challenge for the following field-worker, with the researcher taking the central role and neglecting research participants also experiencing a multisited nature of their work. The authors argue that literature on multisited ethnography merely discusses multisitedness as a methodological theme. In correspondence, the authors propose to think of multisitedness not just as a methodological theme but also as an empirical theme.

The authors contend etic and emic perspectives to address multisitedness empirically, which enables researchers to compare and contrast the multisited topic of inquiry in academic “outsider” terms with the etic analysis and considering the perspective of the research participants' multisited experiences using the emic perspective. To show the fruitfulness of discussing multisitedness using the complementary etic and emic analysis, the authors present the example of Mennonite entrepreneurial activities in Belize, a heterogeneous group of migrants that established themselves as successful traders and entrepreneurs.

Through an etic multisited ethnographic perspective, the authors compare and contrast four communities of Mennonites in terms of their entrepreneurial activities, technology and energy use. Through an emic perspective, the authors demonstrate how Mennonites, while preferring an in-group focus, navigate their multisited entrepreneurial activities, which require interaction with the outside world.

The authors highlight the value of combining etic–emic reflections to acknowledge and include the multisited nature of many social phenomena as experienced by the research participants.

Current research on millennials primarily focuses on their behavior within an academic or workplace setting. This study expands on previous analysis by exploring how millennials respond to community leadership efforts, particularly cohort leadership programs. Participant outcomes from University of Minnesota Extension’s County Bridging Leadership Program revealed that millennials—particularly those without a four-year degree—experienced significantly higher gains in several skill areas relevant to community development than non- millennials. Recruiting more millennials to participate in community leadership programs is critical not only to keep younger people in rural communities but also to strengthen future community vitality.

The impact of COVID-19 on tourism destinations has been severe, but a future crisis is never far away. How communities can better prepare for disasters to come in the near future continues to be researched. This research aims to understand the tourism community’s responses to the COVID-19 pandemic and present the Tourism Community Resilience Model as a useful instrument to help communities better respond to disasters in the future.

This research uses a qualitative research approach which seeks to understand phenomena, events, social activities, attitudes, beliefs, perceptions and individual and group opinions that are dynamic in character in accordance with the situation in the field. Research primary data is in the form of Kuta Traditional Village local community responses in enduring the COVID-19 pandemic conducted between January and May 2022. These data were obtained through in-depth observations and interviews involving informants based on purposive sampling, including traditional community leaders, village officials, tourism actors (i.e. street vendors, tourist local guides, taxi drivers and art workers) and tourism community members. We selected the informants who are not only directly impacted by the pandemic, but also some of them have to survive during the pandemic because they do not have other job options. The results of previous research and government data concerning the pandemic and community resilience were needed as secondary data, which were obtained through a study of the literature. The data which had been obtained were further analysed based on the Interpretative Phenomenological Analysis (IPA) technique, which seeks to make meaning of something from the participants’ perspective and the researchers’ perspective as a result there occurs a cognition of a central position.

Based on findings from Bali, Indonesia, this resilience model for the tourism community was created in response to the difficulties and fortitude shown by the community during the COVID-19 pandemic. It comprises four key elements, namely the Local Wisdom Foundation, Resource Management, Government Contributions and External Community Support. These elements are all rooted in the concepts of niskala (spirituality) and sekala (real response); it is these elements that give the tourism community in the Kuta Traditional Village a unique approach, which can inspire other tourism destinations in other countries around the world.

A tourism community resilience model based on local community responses has implications for the process of enriching academic research and community management practices in facing future crisis, particularly by involving local wisdom foundation.

A tourism community resilience model based on local community responses has implications for the process of enriching academic research and community management practices in facing future crisis, particularly by involving local wisdom foundation.

The existence of the resilience model strengthens local community social cohesion, which has been made stronger by the bonds of culture and shared faith in facing disaster. This social cohesion then stimulates the strength of sustainable and long-term community collaboration in the post-pandemic period. For tourism businesses, having strong connections with the local communities is an important condition to thrive.

The value of this research is the Tourism Resilience Community Model, which is a helpful tool to optimise and improve future strategies for dealing with disasters. Illustrated by this Balinese example, this paper emphasises the importance of adding social factors such as niskala and sekala to existing community resilience models. Addressing these local characteristics is the innovative aspect of this paper and will help inspire communities around the world to prepare for future disasters better and build more sustainable and resilient tourism destinations elsewhere.