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This paper aims to review the latest management developments across the globe and pinpoint practical implications from cutting-edge research and case studies.

This briefing is prepared by an independent writer who adds their own impartial comments and places the articles in context.

The paper discusses the idea of decolonization in marketing and explores its tensions with institutional legitimacy. The research also offers five key considerations for managers in relation to decolonizing customer engagement strategies.

The briefing saves busy executives, strategists, and researchers hours of reading time by selecting only the very best, most pertinent information and presenting it in a condensed and easy-to-digest format.

Formative assessment is of critical concern within higher education, particularly as ‘feedback’ remains a recurring source of student dissatisfaction. In contemporary times, the need to decolonise higher education emerged first in post-colonial contexts of the global south, before becoming a more general debate in contexts which historically were at the heart of empire. Literatures on formative assessment and decolonisation have, however, remained discrete and disconnected. This chapter first makes the connection between decolonisation and assessment, highlighting the need to question dominant (modern) understandings of assessment as ‘objective’ measurement. It then suggests potentially helpful strands in assessment and wider literature to re-imagine formative assessment practices that might support decolonisation agendas, discussing this with reference to the authors' previous research. It closes by suggesting some modest ways forward that more openly acknowledge the problematics of assessment as a social practice, as well as the need for further research.

Using a decolonial framework for thinking about knowledge, education and internationalisation, this chapter critically unpacks the historical and contemporary complexities in South African higher education, including the colonial roots of higher education and internationalisation, the Eurocentric hegemony and white domination during colonialism and apartheid, and the lack of epistemic decolonisation in post-apartheid South Africa. The chapter shows how the way internationalisation has been practiced by universities since the end of apartheid has contributed to the maintenance of Eurocentric hegemony and coloniality of knowledge. The chapter highlights the need to rethink, reconceptualise and redefine internationalisation, and unpacks a new definition of internationalisation which takes into consideration historical complexities, contemporary realities and challenges, and the need for epistemic transformation and decolonisation in South African higher education. This is in line with Ngũgĩ wa Thiong’o’s decolonial ‘quest for relevance’ of education and knowledge to the people, places and regions in which universities operate, while looking outwards at the world and critically engaging with the plurality of worldviews, ideas, knowledges and ways of knowing. Such a quest could allow students to critically interrogate and understand their being and place in the world, as well as their relationships and linkages to others around the globe.

Reconciliation between Indigenous peoples and the Canadian plurality has stalled. While the Truth and Reconciliation Commission’s (TRC) Calls to Action could be a focusing event, creating a window of opportunity for transformative social innovations; we see coalescing of interest, social capital and investment in decolonization and indigenization in the proliferation of professorships, programs, installations and statements. However, Blackfoot (Siksika) Elder Roy Bear Chief raised significant concerns that Indigenous knowledge, experiences and people are not yet seen as relevant and useful in higher education; such marginalization must be addressed at a systems level for authentic reconciliation at any colonial university. The purpose of this paper was to explore this dual goal of exploring barriers to and opportunities for Indigenous knowledges and knowledge holders to be valued as relevant and useful in the Canadian academy, using a complexity- and systems-informed lens.

Local Indigenous Elders provided guidance to reflect study purpose and target audience of academics, with an approach that respectfully weaved Westernized research methods and co-learning through indigenous knowledge mobilization strategies. This analysis extends results from a qualitative grounded theory study to explain social processes of professors and administrative leadership in a Canadian mid-sized university regarding barriers and facilitators of implementing TRC Calls to Action. This further interpretation of applied systems and panarchy heuristics broadens understanding to how such micro-social processes are positioned and influence larger scale institutional change.

This paper discusses how the social process of dominionization intentionally minimizes meaningful system disruption by othering indigenous knowledge and knowledge holders; this form of system-reinforcing boundary work contributes to rigidity and inhibits potentially transformative innovations from scaling beyond individual niches and moments in time. Elders’ consultation throughout the research process, including co-learning the meaning of findings, led to the gifting of traditional teachings and emerging systems and multi-scale framework on the relevance of indigenous knowledges and peoples in higher education.

This study was performed in one faculty of one Canadian institution; an important and potentially widely-present social process was identified. Further research is needed for greater generalizability. Conditions that led to this study are increasingly common across Canada, where at least one third of higher education organizations have explicit indigenization strategies and internationally where the rights and self-determination of indigenous peoples are growing.

Insights from this study can inform conversations about social innovation in institutional settings, and the current systems’ resistance to change, particularly when exploring place-based solutions to national/international questions. These initiatives have yet to transform institutions, and while transformation is rarely rapid (Moore et al., 2018), for these potential innovations to grow, they need to be sustainable beyond a brief window of opportunity. Scaling up or deep within the academy seems to remain stubbornly elusive despite attention to the TRC.

This study contributes to a growing literature that explores the possibilities and opportunities between Indigenous epistemologies and social innovation study and practice (McGowan, 2019; Peredo, McLean and Tremblay, 2019; Conrad, 2015), as well as scholarship around Indigenization and decolonization in Canada and internationally.

The purpose of the paper is to challenge and address the limitations of the traditional system of knowledge production that is embedded in disaster and climate change research studies, and research studies in general. It argues that knowledge production in research processes conforms to colonialist thinking or west-inspired approaches. Such a system often results in the omission of crucial information due to a lack of participation, inclusion and diversity in knowledge production.

The paper proposes practices and recommendations to decolonise knowledge production in disaster and climate change research studies, and research studies in general. It provides a brief literature review on the concepts of decolonisation of knowledge and epistemological freedom, and its origins; assesses the need for knowledge decolonisation, emphasising on the integration of local knowledge from grassroots women-led initiatives in instances where disasters and crises are being investigated in vulnerable communities, especially in the Global South; and finally the paper proposes to decolonise knowledge production through activating co-learning and co-production. The practices have been developed from the work of relevant authors in the field and case studies.

Through a brief literature review on previous discourses on the topic of knowledge decolonisation and analysis of recent case studies on disaster and crisis management and community resilience, the paper finds that there exists a lack of pluralism and inclusion in epistemology which limits the pursuit to obtain the whole truth in the production of knowledge in research studies.

This paper adds to the discussion of decolonisation of knowledge in the field of disaster and climate change research studies, and research processes in general. It provides in-depth analyses of recent case studies of emerging community resilience and local practices that were crucial in the face of the coronavirus disease 2019 (COVID-19) crisis.

The aim of this paper is to introduce a holistic decolonial lens for Library and Information Studies (LIS). As such it centres in the following questions: what does decolonisation mean in the context of LIS? How can a holistic approach help improve our understanding of the field?

This is a conceptual paper that draws on theoretical analysis and discussion with in-depth examination of two cases of librarianship and information for development.

The paper presents a decolonial framework for interpreting and comprehending LIS-specific issues. As a result, we believe it is critical to recognise three interconnected types of colonial legacies and identify ways in which LIS academics and practitioners can consider these in the context of their research and work.

The paper introduces a holistic framework for thinking about decoloniality in the LIS discipline. Further work should consider how this framework can be useful for other LIS fields.

The framework is of practical significance for LIS academics and practitioners who wish to take a decolonial approach to their research and thinking. We provide questions intended to lead to action.

The paper provides a holistic decolonial approach to critically reflect on research and teaching practices in the context of LIS.

This article calls for educational leaders to reexamine Equity, Diversity, and Inclusion (EDI) frameworks through decolonial leadership lens, during and post-COVID-19. “Based on our individual journeys, our collective voice is grounded on a bond that spans the decades …Our voice here is the enactment of our decision to listen to the oral traditions and connection to spirit of our ancestors…as mentors and collaborators in this work…[t]he validity of their voices…is unquestionable” (Sullivan TwoTrees and Pinto, p. 197). In this article, I intentionally center Mother Africa/Earth and incorporate indigenized expressions from narratives, dialogues, and interviews from assorted studies and sources. In the article Rekindling the Sacred: Toward A Decolonizing Pedagogy in Higher Education, Shahjahan et al. (2009) use a “tapestry of dialogical insights into… theorizing of how spirituality may be incorporated into teaching in higher education” (p. 1). So, with respect to K-12 education, anchoring decolonizing educational leadership to Mother Africa and practices and attitudes which support students who are behaviorally racialized and marginalized in our schools is integral. All through the chapter, I interweave my story with the narratives and dialogues of other voices to make the case for decolonization leadership approaches in our schools. Joining my voice are voices taken from a previous study focused on Special Education Workers who foster relationship and work directly with Students Labeled as Behavioral (will be defined later in this chapter) (Mitchell, 2020). In section one I locate myself in relationship to Mother Africa which informs this anthology chapter. Section two focuses on defining colonization and the theoretical framework and themes discussed in the anthology chapter. Section three examines the role educational leaders may play in creating school spaces for socially just relationship building, nimble student and teacher dissent, and opportunities for personal and community transformation. Section four provides a contextual analysis of educational leadership's response to the COVID-19 pandemic, namely how they impacted schools, classrooms, students, and teachers. Lastly, Section five introduces “ROCK”, a forward-looking conceptualization of a decolonizing leadership practice aimed at reclaiming one's indigeneity through nurturing connections to Mother Africa.

The purpose of this paper is to investigate the impact of the COVID-19 pandemic on doctoral education. Pandemics throughout history have generated new educational theories and practices, accelerated some trends and signalled the abrupt end of others. The unpredictable effects of the COVID-19 pandemic have particularly impacted upon First Nations and transcultural communities and People of Colour throughout the globe. A second significant recent global trend that occurred at the height of the pandemic was the reignited #BlackLivesMatter (#BLM) protest campaign. This campaign drew attention to the vast inequities faced by black, transcultural (migrant, refugee, culturally diverse and international) and Indigenous peoples and triggered rapid action in higher education institutions against racism and unconscious bias.

This conceptual paper draws upon postcolonial/decolonial theory to demonstrate how the COVID pandemic and #BLM movement prompts us to revitalise doctoral education.

These two issues have created renewed urgency around the need to decolonise higher education and a desire to transform the “business-as-usual” geopolitical power dynamics that continue to privilege Northern knowledge over culturally diverse knowledge systems from First Nations and transcultural contexts. A key site where special opportunities exist to effect this transformation lies in doctoral education. Doctoral education is a significant location of new knowledge creation and the development of the world’s future researchers.

Applying post/decolonial theory enables one to rethink how doctoral education should be changed to work towards greater decolonisation.

This study applies Santos’ ideas about “the sociologies of emergence” in the global South to think about how doctoral education should be reconstructed as a liberated zone of decolonisation and epistemic justice.

This chapter critically explores the colonial model of education in a Buddhist society in postcolonial Bangladesh, as the Buddhist value-based contemplative learning and ethical practices have been constantly challenged due to the fact that the western value-based cultural knowledge is considered for economic development. In such a context, Buddhist learners are unable to learn the social history, cultural heritage, Buddhist/social economy, and spiritual values and practices in the educational institutions. Even teachers are not trained in preparing learners for cultivation of wisdom (Paññā in Pāli) and ecocentric development of the community in the country. On the other hand, Buddhist notion of contemplative learning pedagogy believes in decolonization of the mind and reflective practice for social transformation and development of wisdom through deep meditative mind by nurturing critical dialogue as opposed to capital accumulation and greed-based society. The Buddhist pedagogical approach focuses on mindful concentration (bhavana) and ethical (sila) practice within the learning context and environment, as emancipatory ideology to promote cultural diversity instead of political and social imposition. Such mindfulness would allow both the learners and teachers to create collaborative learning opportunities for life-sustaining practice and wholesome (kusala karma) activity in the community setting. The Buddhist learning pedagogy tends to nurture nonviolence (ahimsa) in order to develop mutual respect among the diverse communities to renewing ground for mind-expanding pursuits in the learning institutions for the wellbeing of all community members in the country.

The unemployment rate in South Africa (SA) has reached levels that require urgent intervention from all training institutions responsible for developing employment skills and preparing students for industry. While the South African Government has launched initiatives such as the National Development Plan and the Skills Development Act to facilitate employment, Higher Education Institutions (HEIs) have Cooperative Education programs such as Work-Integrated Learning (WIL) to facilitate student placements within industry, to enhance and promote student exposure, and introduce them to academic programs within the career placement context. The SA government also initiated the National Skills Authority, Sectorial Education and Training Authorities, and the National Skills Fund to collaborate on partnerships with industry and HEIs. The initiatives of the SA Ministry of Higher Education include placement of students in industry. Universities have prioritized placement of students as a critical measure of their success. The realization of industry is to select individuals for placement based on practical experience, not just academic qualifications. Factors such as decolonization of WIL have become part of the academic landscape for HEIs and other training institutions that require more sensitivity when considering the operating environment for industry. HEIs would also benefit from career planning and job analysis in their cooperative education programs. The job-analysis phase should follow the career development phase, which is a core part of WIL that needs to diversify cooperative education policies. HEIs need to upgrade, modernize, and adapt curricula to SA conditions for industry.