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1 – 10 of 351Indigenous peoples are often alienated from their lands and culture. This has arguably resulted in Indigenous peoples figuring disproportionately in the social and economic…
Abstract
Indigenous peoples are often alienated from their lands and culture. This has arguably resulted in Indigenous peoples figuring disproportionately in the social and economic statistics. The right of self-determination is often touted as a panacea to these statistics. The focus of this paper is to rethink the notion of self-determination and examine whether the process afforded by the United Nations Decolonization Committee can assist or whether the sway of State politics and State power impedes this right for Indigenous peoples.
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Catherine T. Kwantes, Bryanne Smart and Wendi L. Adair
While diversity, equity, inclusion, and belonging (DEIB) in the workplace means making space for all employees, it has unique implications for Indigenous employees who live and…
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While diversity, equity, inclusion, and belonging (DEIB) in the workplace means making space for all employees, it has unique implications for Indigenous employees who live and work in countries built on colonialism. Indigenous peoples represent diverse groups with unique and rich cultures that in general share values that are more holistic, spiritual, traditional, egalitarian, and other-oriented than non-Indigenous populations. Such distinct worldviews help explain why non-Indigenous organizations struggle to understand and accommodate Indigenous employees’ priorities and goal-oriented behavior. Creating equity, inclusivity, and belonging in the workplace for Indigenous employees requires more than implementing existing organizational practices with a new cultural awareness, it requires rethinking, reframing, and recreating organizational to facilitate a culture of trust. Re-examining organizational norms and assumptions with the ideas of relationship and responsibility that allow collaborative approaches to collective well-being and inclusivity is required. Creating inclusive workspaces requires that attention must be paid to both organizational (group-level) factors, such as organizational cultures of trust, and interpersonal (individual-level) factors, such as interpersonal trust. However, to build foundations of high-functioning and supportive organizational cultures and interpersonal trust that are sustainable, time and resources are necessary. Without this, the ability to reach the crucial result of engaging Indigenous employees and creating safe workplaces serves only to be performative and not meaningful in terms of action, longevity, and the overall well-being of Indigenous people in the workplace.
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Tarapuhi Vaeau and Catherine Trundle
In this chapter, we explore the ethics of developing and maintaining meaningful and equitable relationships between Māori and Pākehā scholars and researchers. We begin by asking…
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In this chapter, we explore the ethics of developing and maintaining meaningful and equitable relationships between Māori and Pākehā scholars and researchers. We begin by asking if it is even desirable, viable, or sustainable to pursue decolonising research in disciplines and relationships that are so deeply entrenched in settler-colonialism. We consider the challenges involved in managing an equitable distribution of decolonising labour in settings with few Indigenous scholars, particularly around the constant work of educating and pointing out ignorance, as well as the emotional labour of dealing with Pākehā vulnerability, inaction, and resistance to change. Building on the Kaupapa Māori principles of whanaungatanga and manaakitanga, we suggest a tangible set of seven strategies or ‘collaborative ethics’ to address these challenges in working together and in actively dismantling while privilege and white supremacy within the Academy and wider world of research.
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Amy Swiffen and Shoshana Paget
This chapter looks at how the concept of biopolitics can be used to understand the settler colonial legal orders. The focus is on the evolution of the definition of ‘Indian…
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This chapter looks at how the concept of biopolitics can be used to understand the settler colonial legal orders. The focus is on the evolution of the definition of ‘Indian status’ in the Indian Act, which is the central piece of legislation in Canada’s Indian administration regime. Historically, the legal concept of Indian status was used as a way to constitute a population in relation to colonial sovereignty, and later was adapted as a mechanism to internally dividing the population through complex forms of legal domination. Scholars have turned to Michel Foucault’s studies of biopolitics and racism to understand how settler colonial sovereignty relates to a population on a territory. This chapter argues that Foucault’s analysis was radically historically embedded in a way that shapes its relevance to understanding settler colonialism. In Foucault’s original analysis, racism emerges as tool of the state in the relation between territory and sovereignty, which was characteristic in feudal Europe. In settler colonial legal orders such as Canada, however, sovereignty’s relation to the population is constituted in the absence of a prior connection to the land.
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This chapter uses extensive literature review and critical analysis to evaluate the extent to which the Zunde raMambo (Chief’s Granary) philosophy can be applied in managing…
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This chapter uses extensive literature review and critical analysis to evaluate the extent to which the Zunde raMambo (Chief’s Granary) philosophy can be applied in managing organisations sustainably and equitably. Zunde raMambo is a traditional social welfare system in Zimbabwe that espouses responsible and collaborative management in achieving communal goals. In addressing the literature gap on African management models, this chapter explores how the Zunde raMambo philosophy can add to knowledge in the African management discourse and beyond. Literature acknowledges that most management books and practices that are borrowed from the Western management principles and practices may have misgivings when applied in the African context. The assumption is that the Zunde raMambo as a management philosophy has the potential of creating responsible leaders through collaborative initiatives that can improve productivity and quality. This concept resonates well with African practices and traditions that exhibit teamwork and voluntary participation in achieving communal goals. The philosophy, if applied, can assist in constructing African management models that can be applied even beyond the continent. There is an assertion that voluntary participation in organisational projects and programmes may assist in sharpening the organisation’s sense of belonging and identity and solidifies relationships and teamwork. Teamwork can build resilient organisations that can survive in the most difficult times. This concept allows for a shared vision that is critical for achieving the overall objectives of the organisation.
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Purpose – Having concluded that the long-term and ongoing murders and disappearances of Indigenous women, girls, and 2SLGBTQQIA (MMIWG2S+) people is genocide, the National Inquiry…
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Purpose – Having concluded that the long-term and ongoing murders and disappearances of Indigenous women, girls, and 2SLGBTQQIA (MMIWG2S+) people is genocide, the National Inquiry into Missing and Murdered Indigenous Women and Girls (NIMMIWG) (2019) made 231 Calls for Justice in relation to culture, health, security, and criminal justice to broadly address the ongoing colonial dispossession and systemic, racialized, and gendered violence against MMIWG2S+ people. In response to these Calls for Justice, this article traces Indigenous grassroots initiatives to show the many ways that justice can be broadly conceived and mobilized to address the murders and disappearances.
Methodology/Approach – Drawing on the Unearthing Justices Resource Collection of 500+ Indigenous grassroots initiatives for the MMIWG2S+ people, this work theorizes a spatial approach to justice using mapping methodologies.
Findings – Not only have Indigenous families and communities been calling for justice, but they have also been cultivating justice across the land by building constellations of resource and support. The author traces the land-based activities specific to community patrols, land-based commemorations, search support, and walks and journeys to show the vast resources, skills, and strengths that already exist in Indigenous communities and how justice can be conceptualized within its local and spatial arrangements, and beyond the imaginaries of a criminal justice system.
Originality/Value – Where the ongoing colonial dispossession and systemic, racialized, and gendered violence against MMIWG2S+ people is well documented, there has been less consideration of how Indigenous families and communities have navigated a terrain where justice continues to be absent,elusive, or invasive.
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Chapter 8 engages in a round table discussion with Montesquieu (Persian Letters), Fanon (Black Skins, White Masks, Dying Colonialism, and the Wretched of Earth), and Camus (The…
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Chapter 8 engages in a round table discussion with Montesquieu (Persian Letters), Fanon (Black Skins, White Masks, Dying Colonialism, and the Wretched of Earth), and Camus (The Stranger) posthumously. This chapter explores the inner psyche of the subalterns as they strive to reach decoloniality. This chapter offers suggestions for decolonizing praxis.
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This paper examines the alternative frameworks adopted in empirical research in accounting in developed and colonised developing countries, and suggests that a more appropriate…
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This paper examines the alternative frameworks adopted in empirical research in accounting in developed and colonised developing countries, and suggests that a more appropriate methodological framework is necessary to explain the emergence and subsequent development of the accounting profession in the colonised developing countries. In this regard, the paper rejects the claim that the expansion of the Western-based accountancy bodies into colonised developing countries is inevitable. Rather it posits the view that the influences of the U.K.-based Association of Chartered and Certified Accountants (ACCA), the American Institute of Certified Public Accountants (AICPA), the Canadian Institute of Chartered Accountants (CICA) and the dominance of Western accounting practices in the colonised developing world are intertwined with the local historical, global and cultural circumstances. Therefore, the problematique of imperialism is critical and significant for understanding the context in which the accounting profession has developed in former colonised countries. Bearing this in mind, the paper argues, then, that in order to adequately and validly investigates accounting issues in any former colonised developing nation; one has to adopt the frameworks of cultural imperialism and globalisation to fully contextualise the nature of accounting in colonised developing countries.