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The purpose of this paper is to explore the notion of decolonizing interpretive research in ways that respect and integrate the qualitative sensibilities of subaltern voices in the knowledge production of anti-colonial possibilities.

The paper draws from the decolonizing and post-colonial theoretical tradition, with a specific reference to Gayatri Chakravorty Spivak’s contribution to this analysis.

Through a critical discussion of decolonizing concerns tied to qualitative interpretive interrogations, the paper points to the key assumptions that support and reinforce the sensibilities of subaltern voices in efforts to move western research approaches toward anti-colonial possibilities. In the process, this discussion supports the emergence of an itinerant epistemological lens that opens the field to decolonizing inquiry.

Its practical implications are tied to discursive transformations, which can impact social and material transformations within the context of research and society.

Moreover, the paper provides an innovative rethinking of interpretive research, in an effort to extend the analysis of decolonizing methodology to the construction of subaltern inspired intellectual labor.

One’s standpoint and consequent research paradigm impacts how we conduct research, including study design, analyses interpretation and dissemination of results. In 2017, the authors began PhD, studying the potential barriers to aftercare treatment for Aboriginal and Torres Strait Islander children aged under 16 who had sustained a burn injury in one of five major hospitals in Australia. The paper aims to discuss this issue.

As Aboriginal PhD students, the authors are conducting research using Aboriginal ontology as a framework, which is based on a holistic framework with interconnectedness, person-centred care and Aboriginal ways of knowing as the foundation. The framework has been shaped by the first author’s knowing, being and doing, and the authors’ worldview has informed and shaped the standpoint and the way the research has been developed and conducted.

It was important for the authors to have a connectedness to each aspect of the research and to each individual person that shared their story: this was paramount to the ways of being.

This connectedness stems from growing up on the authors’ country and learning from elders, from the connection to all entities living around, within and with the authors. The Indigenous research methodology was used throughout the study, including yarning and Dadirri, a way of deep listening and learning, as the basis for interviewing.

This study aims to reflect on the extent to which research approaches need to be deconstructed and re-imagined towards developing inclusive knowledge and non-extractive research approaches from a Global South perspective.

Conceptually, integrating the methodological logic and strategy of community-based participatory research (CBPR) and a postcolonial paradigm of decolonising research, this study proposes a research process that engages cultural diversity and an inclusive environment. CBPR approach enables involving, informing and consulting Indigenous communities in espousing theoretical approaches and giving voice to marginalised groups.

This study answers pertinent questions on what “decolonising” means and how to decolonise research by developing a model of culturally inclusive research approaches. This study ultimately posits that colonialism dominates research and limits knowledge transmission among Indigenous research ideologies.

In recent years, the world has witnessed major socio-political protests that challenges systemic racism and the role of education and institutions in perpetuating racial inequality. This study advocates that researchers consider integrating communities in the designing, conducting, gathering of data, analysing, interpreting and reporting research.

This study advocates knowledge creation through research that considers integrating the voices of Indigenous communities in the design, analysis, interpretation and reporting of research protocols.

In the light of anticolonial thought, decolonising research approaches provides a means for a radical change in research ethics protocol. A model of culturally inclusive research approach was developed, using the framework of CBPR, decolonising the research approaches comprising 6 Rs (respect, relevance, reciprocity, responsibility, relationships and relationality).

Tribal economic development in post-settlement era Aoteroa/New Zealand has opened up opportunities for Maori to invest in the sustainable commercial utilisation of their traditional economic resources. Mahinga kai (traditional food and food sources) has always been at the heart of the Maori tribe Ngāi Tahu’s spiritual, cultural, social and economic existence. The purpose of this research is to revitalise mahinga kai enterprise through the commercial development of traditional and contemporary food and food resources in a culturally commensurate manner.

Participant action research theory and practice were used by researchers from Toitū Te Kāinga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by a Kaupapa Maori philosophy of respect and empowerment of the participants’ needs.

The development of the Ahikā Kai Indigenous business system shows that competitive advantage can be created for Indigenous businesses and enterprises through a four-pronged strategy based around: first, human rights that empower tribal members; second, product differentiation based on cultural principles; third, an internal accreditation system to help verify the ethical credibility of the products; and fourth, lowering producer costs through website marketing and direct-to-consumer selling.

This research adds to a growing (yet still evolving) body of literature on Indigenous entrepreneurship and the role of voluntary certification in Indigenous business development. The Ahikā Kai business system is an original world first for this type of Indigenous development based on creating a competitive advantage for multiple independent enterprises while maintaining the core integrity of its cultural brand and its operations.

This study aims to critically evaluate the factual triple bottom line (TBL) sustainability performance of commercial foodservices as featured in peer-reviewed academic publications.

The commercial foodservices’ sustainability performance-related articles were collected for a systematic review. An inductive thematic analysis was applied to the eligible articles.

The contribution of the commercial foodservice sector to the TBL sustainability is highlighted through eight themes: food waste management; food safety and hygiene; food allergy management; provision of healthy meals; local food use; employment of the disadvantaged; well-being of (non)managerial personnel; and noise level management.

The critical evaluation of the actual TBL sustainability measures adopted by commercial foodservice providers highlights the feasibility of the measures, thus calling for their broader industry uptake. Research gaps and issues for future investigations are accentuated for scholars to support the industry in its progress towards the goals of the TBL sustainability.

Poetic inquiry is an approach that promotes alternate perspectives about what research means and speaks to more diverse audiences than traditional forms of research. Across academia, there is increasing attention to decolonising research. This reflects a shift towards research methods that recognise, acknowledge and appreciate diverse ways of knowing, being and doing. The purpose of this paper is to explore the different ways in which poetic inquiry communicates parallax to further decolonise knowledge production and dissemination and centre First Nations’ ways of knowing, being and doing.

This manuscript presents two First Nations’ perspectives on a methodological approach that is decolonial and aligns with Indigenous ways of knowing, being and doing. In trying to frame this diversity through Indigenous standpoint theory (Foley, 2003), the authors present two First Nation’s women's autoethnographic perspectives through standpoint and poetics on the role of poetic inquiry and parallax in public pedagogy and decolonising research (Fredericks et al., 2019; Moreton-Robinson, 2000).

The key to understanding poetic inquiry is parallax, the shift in an object, perspective or thinking that comes with a change in the observer's position or perspective. Challenging dominant research paradigms is essential for the continued evolution of research methodologies and to challenge the legacy that researchers have left in colonised countries. The poetic is often invisible/unrecognised in the broader Indigenist research agenda; however, it is a powerful tool in decolonial research in the way it disrupts core assumptions about and within research and can effectively engage with those paradoxes that decolonising research tends to uncover.

Poetic inquiry is not readily accepted in academia; however, it is a medium that is well suited to communicating diverse ways of knowing and has a history of being embraced by First Nations peoples in Australia. Embracing poetic inquiry in qualitative research offers a unique approach to decolonising knowledge and making space for Indigenous ways of knowing, being and doing.

Poetic inquiry offers a unique approach to centring First Nations voices, perspectives and experiences to reduce hegemonic assumptions in qualitative research.

Writing about poetic inquiry and decolonisation from a First Nations’ perspective using poetry is a novel and nuanced approach to discussions around First Nations ways of knowing, being and doing.

Ethical practices in relation to indigenous research require that the researcher decolonise the research. This can be challenging when institutional guidelines are unclear but at the same time exacting in terms of the level of input required as a prerequisite for approval. This article explores the ambiguities of approval through a study of the application process for ‘my’ doctoral research to observe indigenous athlete‐role models engaging with young people. I draw on Simmel’s (1976) ‘stranger’ to enunciate the constraints of approval and consent within a decolonising methodology and to propose the possibilities of an ethics of the self.

This viewpoint adds context and variety to the “decolonizing international business” debate by engaging in a discussion of the decolonial thinking approach and proposing a broader framework for analysing the link between international business (IB) activities on the one hand and colonisation and decolonisation on the other. The purpose of this paper is to inspire a more intensive engagement of IB scholarship with issues related to colonisation and decolonisation.

This paper involves taking a reflexive review on recent calls to decolonise IB, contextualising and extending the decolonisation debate in the academic field of IB.

This paper argues that the current discussion of decolonisation should be extended beyond the decolonial thinking approach and its focus on knowledge and the cultural dimension towards a broader framework that covers both colonisation and decolonisation as well as the respective economic, political, social and cultural dimensions. It introduces the varieties of colonisation and decolonisation approach, which considers the complexities of the phenomenon and covers the economic, social, political and cultural dimensions.

Through its focus on foreign market expansion, international trade, global value chains and formal and informal institutions in the business environment, the academic field of IB provides several starting points for research on the link between IB activities and colonisation and decolonisation. The decolonisation debate can be used to inspire future research in IB, for example, with respect to the role of multinational corporations in colonisation and neo-colonisation processes and the implications of the emerging multipolar world order for IB.

IB scholars will be better informed when engaging in discussions on decolonisation and the decolonise IB project. This paper suggests considering both colonisation and decolonisation processes as well as the respective economic, political, social and cultural dimensions in research and teaching. The varieties of colonisation and decolonisation approach provides a comprehensive and flexible alternative framework to analyse issues related to colonisation and decolonisation.

A balanced view of the implications of colonisation and decolonisation with respect to economic, political, social and cultural dimensions may suitably be incorporated in the field of IB and contribute to tackling grand societal challenges. This applies likewise to past, current and future processes of colonisation and decolonisation.

This paper contextualises and adds a new perspective and variety to the current debate on decolonising IB. This is valuable for engaging in discussions on decolonisation and future conceptual and empirical research on the topic.

In the wake of the ongoing financial crisis, US managerialism has been denounced as a professional caste that has slowly served to erode the competitiveness of the US economy. In light of this, there is an increasing search for possible alternatives to US managerialism, with some authorities putting forward that one enviable alternative is “Confucian management”, which they claim is a means of organising in Chinese institutions that gets things done by pulling on the rich heritage of Ancient Chinese philosophy. The purpose of this paper is to interrogate “Confucian management”.

This paper questions the common view of “Confucian management” through an ethnography of Baiyun University (a pseudonym) in South China, where the author worked as a “foreign” English lecturer for one academic year, and in order to do this the author draws on participant-observation and semi-structured interviews. Ethnography has long been associated with colonialism and has more recently been connected with post-colonialism, so in an attempt to decolonise the methodology, the author analyses the generated research data through a Chinese sensitive cultural framework.

This paper argues that “Confucian management” offers a confused and epistemologically questionable view on Chinese management. It points to some of the limitations of management and organisation studies brought about by claims being made without sufficient empirical evidence.

The focus is on “Confucian management” at Baiyun University so findings are specific to this empirical research site. It is also acknowledged that universities have a divergent form of management to other institutions. The paper’s intent is ideographic rather than nomothetic; therefore, no claims to generalisation are made.

The paper makes three substantive contributions. First, the empirical contribution is an ethnographic description of “Confucian management” at Baiyun University. Second, the methodological contribution attempts to decolonise methodology by analysing the generated research data through a Chinese sensitive cultural framework. Third, the epistemological contribution queries to what extent “Confucian management” as an idea that is enunciated from the Global North is able to effectively speak about a practice that is supposedly performed in the Global South.

The focus of this paper is to centre the lived experiences and perceptions of western education held by Aboriginal people who lived at Moola Bulla Native Cattle Station (Moola Bulla) in Western Australia, between 1910 and 1955. Of interest is an investigation into how government legislations and policies influenced these experiences and perceptions. The purpose of this paper is to promote the powerful narrative that simultaneously acknowledges injustice and honours Aboriginal agency.

The research from which this paper is drawn moves away from colonial, paternalistic and racist interpretations of history; it is designed to decolonise the narrative of Aboriginal education in remote Western Australia. The research uses the wide and deep angle lens of qualitative historical research, filtered by decolonising methodologies and standpoint theory. Simultaneously, the paper valorises the contributions Indigenous academics are making to the decolonisation of historical research.

Preliminary findings suggest the narrative told by the residents who were educated at Moola Bulla support a reframing of previous deficit misrepresentations of indigeneity into strength-based narratives. These narratives, or “counter stories”, articulate resistance to colonial master narratives.

This paper argues that listening to Aboriginal lived experiences and perceptions of western education from the past will better inform our engagement with the delivery of equitable educational opportunities for Aboriginal students in remote contexts in the future.

This paper will contribute to the wider academic community by addressing accountability in Aboriginal education. Most important to the study is the honouring of the participants and families of those who once lived on Moola Bulla, many who are speaking back through the telling of their story.