Search results

While many approaches in the field of unlearning aim at describing, understanding or explaining the “what” and/or “how” of unlearning, this paper aims to focus on the “where-to” and the goal of unlearning. In many cases, unlearning starts off with a specific result or goal in mind. This paper suggests that such an approach has to be challenged in the context of a highly complex and uncertain world and to introduce a mode of unlearning following a strategy of future-oriented open-endedness.

This conceptual paper draws on (both theoretical/philosophical and empirical) interdisciplinary evidence from a wide variety of fields, such as organization studies, organizational (un)learning, systems theory, cognitive science and innovation studies.

It turns out that open-endedness in unlearning processes plays a central role, especially if we are confronted with high levels of uncertainty and complexity. In such an environment, following a strategy of co-becoming with an unfolding environment and with an emergent goal seems to be more promising than aiming at a preconceived (un-)learning goal.

The unlearning literature provides various approaches to what unlearning is and how it can be executed. However, understanding the actual goals and outcomes of unlearning and how these goals are identified and determined is a rather under-researched field. In many cases, they are preconceived in advance finding their realization in new forms of knowledge, assumptions, belief systems, values or routines. This paper challenges this strategy and addresses the gap of how it is possible to unlearn toward an uncertain future. This has an impact on the process of unlearning itself; it has to be reframed and understood as an open-ended strategy for identifying emerging future potentials, purposes and goals in a process of co-becoming with an unfolding future.

How might deeply embodied student experiences and nonhuman agency change the way we think about learning theory? Pushing the conceptual boundaries of practice-based learning and communities of practice, this chapter draws on student experiential fieldwork ‘on Country’ with Indigenous people in the Northern Territory (NT), Australia, to explore the peculiar silence when it comes to more-than-human ¹ features of situated learning models. As students engage with, and learn from, Indigenous epistemologies and ontologies, they become open to the ways their learning is co-produced in and with place. The chapter builds a case for an inclusive conceptualisation of communities of practice, one that takes seriously the material performativity of nonhuman actors – rock art, animals, plants and emotions in the ‘situatedness’ of socio-cultural contexts. As a co-participant in the students’ community of practice, the more-than-human forms part of the process of identity formation and actively helps students learn. To shed light on the student experiences we employ Leximancer, a software tool that provides visual representations of the qualitative data drawn from focus groups with students and field diaries.

The purpose of this paper is to challenge processes of organizational learning and innovation that are based on making use of, extrapolating, or adapting past experiences and knowledge, because such a strategy turns out to be incapable of dealing with the challenges of today’s volatile, uncertain, complex and ambiguous environment. As a possible way out, a conceptual model is proposed that integrates organizational learning and innovation as a future-driven learning process and a future-making practice.

This work is conceptual in nature, drawing on (both theoretical/philosophical and empirical) interdisciplinary concepts and evidence from a variety of fields, including organizational studies, organizational learning, innovation studies, systems theory and systems biology, as well as cognitive science.

The author proposes a paradigm shift in organizational learning: from a future-oriented perspective, organizational learning can be viewed as an innovation process that is based on “learning from the future as it emerges.” A conceptual approach is presented that integrates future-oriented innovation and organizational learning as a future-making practice. It is based on learning from future potentials as a source for sustainable innovations. Both epistemological/ontological foundations and organizational implications are discussed.

This paper introduces a new perspective on the role of future-oriented innovation in the context of organizational learning. It shows how organizational learning and innovation can be integrated and how shortcomings of absorptive capacity can be overcome by assuming a future-driven perspective. Furthermore, an epistemology of future knowledge/potentials and its applications for organizations is developed.

The purpose of this paper is to articulate a meaningful response to recent calls to “indigenize” and “decolonize” the Anthropocene in the social sciences and humanities; and in doing so to challenge and extend dominant conceptualisations of the Anthropocene offered to date within a posthuman and more-than-human intellectual context.

The paper develops a radical material and relational ontology, purposefully drawing on an indigenous knowledge framework, as it is specifically exemplified in Maori approaches to anthropogenic impacts on species and multi-species entanglements. The paper takes as its focus particular species of whales, trees and humans and their entanglements. It also draws on, critically engages with, and partially integrates posthuman and more-than-human theory addressing the Anthropocene.

The findings of this study are that we will benefit from approaching the Anthropocene from situated and specific ontologies rooted in place, which can frame multi-species encounters in novel and productive ways.

The paper calls for a more expansive and critical version of social science in which the relations between human and more-than-human becomes much more of a central concern; but in doing so it must recognize the importance of multiple histories, knowledge systems and narratives, the marginalization of many of which can be seen as a symptom of ecological crisis. The paper also proposes adopting Zoe Todd’s suggested tools to further indigenize the Anthropocene – though there remains much more scope to do so both theoretically and methodologically.

The paper argues that Anthropocene narratives must incorporate deeper colonial histories and their legacies; that related research must pay greater attention to reciprocity and relatedness, as advocated by posthuman scholarship in developing methodologies and research agendas; and that non-human life should remain firmly in focus to avoid reproducing human exceptionalism.

In societies where populations are coming to terms in different ways with living through an era of environmental breakdown, it is vital to seek out forms of knowledge and progressive collaboration that resonate with place and with which progressive science and humanities research can learn and collaborate; to highlight narratives which “give life and dimension to the strategies – oppositional, affirmative, and yes, often desperate and fractured – that emerge from those who bear the brunt of the planet’s ecological crises” (Nixon, 2011, p. 23).

The paper is original in approaching the specific and situated application of indigenous ontologies in some of their grounded everyday social complexity, with the potential value of opening up the Anthropocene imaginary to a more radical and ethical relational ontology.

This paper aims to assess the interactive impact of dispositional threat orientation and affirmation (both self-affirmation and self-efficacy) on the effectiveness of fear appeals.

A 3 × 2 × 2 × 2 fully crossed, mixed experimental design is used. The study is conducted through an on-line survey platform. Participants are nationally representative in terms of age, gender and geographic location within the USA.

Threat orientation impacts individuals’ responses to fear appeals. Control-oriented individuals respond in a more adaptive manner, heightened-sensitivity-oriented individuals are a “mixed-bag” and denial-oriented individuals respond in a more maladaptive manner. Affirmations (both self-affirmation and self-efficacy) interact with threat orientation in some cases to predict response to threat.

This research used a cross-sectional approach in an on-line environment. A longitudinal study with a stronger self-affirmation intervention and self-efficacy manipulation would offer a stronger test.

Social marketers should consider whether their primary target market has a general tendency toward a particular threat orientation when considering the use of fear appeals. Social marketers should consider the potential benefits of a self-affirmation intervention.

Individuals’ personality dispositions impact how they respond to fear appeals, which may explain why some seemingly well executed fear appeals are unsuccessful whereas others succeed.

Little or no research has examined the use of self-affirmation to overcome the challenges posed by dispositional threat orientation. This research gives an early glimpse into how these issues interplay.

This chapter explores an Aboriginal theory of affect as it provides the basis for an intercultural ethics of relationship between the Yolŋu and balanda (European or non-Aboriginal) worlds. It features extracts adapted from the book, Phone & Spear: A Yuta Anthropology (Goldsmiths Press, 2019) co-authored by Miyarrka Media, a media an arts collective based in the Yolŋu Aboriginal community of Gapuwiyak in East Arnhem Land Australia’s Northern Territory. Three members of the collective, Paul Gurrumuruwy, Enid Guruŋulmiwuy and Jennifer Deger, lay out their approach to creating a new, or yuta, anthropology.

Sustainable luxury has often been seen to offer both environmental sustainability and the possibility for innovative entrepreneurial development of natural and cultural heritage. The possibility and challenges of sustainable luxury tourism for Indigenous groups have been discussed by Poelina and Nordensvärd (2018) at some length by including a cultural governance perspective that brings culture and nature together. They stressed how protecting our shared human heritage and human culture can be aligned with a new wave of sustainable luxury tourism. To achieve this, we need to create links to both management and protection of landscapes and ecosystems as vital parts of heritage protection and social development. This chapter explores how and why we need to integrate social sustainability into sustainable luxury tourism, where we can foresee potential pitfalls and conceptualise nature-based and Indigenous tourism to empower local Indigenous communities and provide them with sustainable employment, economic development and community services. The sustainable tourism model provides brokerage necessary to strengthen their capacity for innovation, entrepreneurship and transformational change. This transformational change requires tourist visitors and non-Indigenous tourism operators to be open to a new experience with Indigenous guides and tourism operators to see, share and learn how to feel ‘Country’ (Poelina, 2016; Poelina & Nordensvärd, 2018). We will use Martuwarra (Fitzroy River) and its communities in Kimberley (Western Australia) as a case study to develop a sociocultural sustainable luxury tourism framework that includes governance, legal and management and social policy perspective.