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This paper aims to investigate how embedding accounting techniques of cost and budgeting within the Australian National Disability Insurance Scheme (NDIS) potentially perpetuates colonial practices for Australian First Nations people living in remote areas. Further, the paper aims to explore how accounting might help to integrate the unique modes of accountability First Nations people have over disability care into the NDIS funding system. Ultimately, the aim is to discern whether accounting practices can be mobilised as a means to decolonising the NDIS framework.

This study uses a qualitative methodology to analyse public hearings from the Australian Disability Royal Commission. Drawing on Bhabha's (1994) concept of the “third space”, this study investigates how accounting techniques can be used to potentially decolonise the NDIS. This study also borrows Bhabha's (1994) concept of the third space to explore the potential for decolonising the NDIS through accounting techniques.

Findings show that the accounting techniques pertaining to funding and costs embedded within the NDIS contribute to displacing and disconnecting First Nations people from their cultural practices and ways of life. Further, the analysis reveals that the NDIS funding system could help to decolonise the NDIS space if it were modified to incorporate First Nations' perspectives on accountability for disability care.

The case of the NDIS exposes glimpses of colonisation in contemporary Australia, where Western institutional and economic systems dominate over the structure and authority of the practice. In this paper, this study demonstrates that the accounting system used by the NDIS plays a role in marginalising First Nations people. However, accounting, as a technology of negotiation, could also be mobilised to enhance accountability for disability care outcomes and pave the way for decolonising public policies.

The purpose of this paper is to nurture reflections on the colonization of the future in the present with a particular focus on Africa. This paper aims at exploring how participatory research and particularly anticipatory action research can contribute to a decolonising process.

Considering the future as a public good, this paper develops a reflection on the colonization processes that can turn it into a club or a private good. This paper mobilizes the notions of participatory knowledge production and local action research as a way to decolonize the future and empower imagination. This paper revisits the tenets of participatory action research as a means to achieve this objective and discusses the main features of a non-colonial anticipatory action research in the context of African futures.

This paper highlights the challenges associated with connecting anticipatory endeavours focusing on action research, the creation of collective intelligence and co-design, with the intention of encouraging the decolonisation process. It includes design principles and anticipates a possible process of counter-decolonization.

This is a conceptual paper, which does not provide field-tested evidence. Yet, the authors hope it serves as an input enabling to design methodologies that will prevent the colonisation of the future when engaging in future-oriented research activities in Africa and elsewhere.

This paper provides an integral approach to the colonisation of the future, as a renewed old question. This paper also connects this process with a reflection on the nature of what could be non-colonizing anticipatory action research.

This paper aims to present a theoretical model for restructuring Colombia’s educational initiatives in response to current socioeconomic needs. More equitable and decolonized education could help learners decouple their capacities to imagine the future from colonialized paradigms, thereby opening spaces for more active engagement in their own futures.

The authors take a critical, postmodern approach focused on empowering people to transcend constraints from a colonial past and recognizing that the purpose of knowledge, although reflecting power and social relationships, is to help people improve society. Notions of situated and futures literacies nourish an approach toward a decolonized and glocalized educational model.

The current Colombian educational system tends to favor a single focus – local, national or international – at the expense of the others. The authors argue that educational policy and planning should account for three realms of knowledge: locally situated literacies, nationally situated literacies and globally situated literacies.

Deconstructing obsolete and colonized methodologies could not only help prepare Colombian learners for active engagement both within and beyond their modern-day borders but could also help transform other educational systems originally designed to support societies and economies that no longer exist, including those of the Global North.

Faraoyść is a translinguistic portmanteau neologism that describes the moment when oppressive systems are shaken and appear to be coming to an end, and joyful, liberated worlds feel within reach. The purpose of this research is to demonstrate that faraoyść helped participants helped participants to expand their situated imaginings, which increased their capacity to imagine decolonized worlds.

This research was guided by faraoyść as a conceptual framework that explores the empirical experience of joy through collaborative world-building activities. These praxis-based exercises were tested in a series of workshops both at the 2020 UNESCO Futures Literacy Summit and in collaboration with Negligence Refugees from Lebanon.

When activated by collaboratively designed speculative objects and stories generated through the lens of faraoyść, participants created spaces of rhizomatic world-building that allowed them to imagine beyond the boundaries of their situated imaginings. Once participants had mapped the ways their imaginations were limited by current colonial systems of power, they were able to reorient their roles and develop new means to act within decolonized systems.

Faraoyść is a novel conceptual framework that contributes to current movements to decolonize futuring and foresight. This paper also introduces the concepts of rhizomatic world-building – an emergent approach to co-imagination, and situated imaginings, which are the systemic frameworks within which one imagines the ways the world has, is, will and must work. In practice, faraoyść is grounded in abundance and the power of liberatory joy to strengthen and celebrate local traditions, storytelling, world-building and community power.

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 article aims to examine the manifestation of coloniality within social studies curricula and explore strategies for rejecting colonial paradigms through teaching praxis. The author presents a curriculum that unveils the narratives of Linnentown, a local Black community, to examine the impacts of colonial legacies on people's everyday lives.

Using the teaching and learning cycle framework, the author demonstrates the integration of sequenced embodied and multimodal activities. Furthermore, the author utilizes the concept of critical place-based education (CPBE) to demonstrate how critical pedagogies within the context of place can cultivate transformative learning experiences.

By guiding students to critically analyze the sociopolitical conditions of Linnentown residents, CPBE, paired with multimodal activities, helps challenge dominant narratives and empowers students to become agents of change in their local communities.

This curriculum fosters a nuanced understanding of structural oppression, empowers students to develop critical awareness and social agency and guides youth in confronting settler colonialism within and beyond their communities.

Research in critical disaster studies stresses the urgency to explore alternative ontological framings (Gaillard and Raju, 2022) that encourages researchers and practitioners, especially Indigenous communities, to nurture spaces where Indigenous voices are well represented. It is imperative that research in the Pacific should be guided by Pacific research methodologies to maximize positive outcomes (Ponton, 2018) and break free from limited Eurocentric ideologies that are often ill-suited in Pacific contexts. Hazards in the South Pacific region have become more frequent and volatile. This has created a growing interest in the study of disasters in the region. However, current disaster studies in the Pacific are often problematic as they often fail to challenge the implicit coloniality of the discipline.

This paper will expand on these arguments, suggesting ways to overcome the limits of common Eurocentric research frameworks in disaster studies and to illustrate the significance and relevance of Pacific methodologies.

It is pertinent that critical disaster studies encapsulate Pacific worldviews and knowledge as valued and valid to reconstruct Pacific research. Decolonizing disaster research will ultimately liberate the discipline from limitations of its colonial past and allow for truly engaging and critical research practices.

This paper will illustrate and articulate how Talanoa, a pan-Pacific concept, could offer a more culturally appropriate research methodology to disasters, seen through a Samoan lens. Talanoa is an informal conversation that is widely shared among Pacific communities based on pure, authentic and real conversations which are crucial elements in building relationships with Pacific communities (Vaioleti, 2006).

This paper aims to introduce, unpack, explore, make sense and share Hiraya Foresight via the Engaged Foresight approach as a futures concept, framework and methodology to reconceptualize foresight and reframe anticipatory processes to enable the self and communities to reimagine visions of the future. This indigenous foresight process offers to strip the husk and break the shell of conscious, colonial anticipation and reveal and liberate unconscious imagination that enables ethical aspirations to emerge.

This paper introduces and examines the context, purpose and process of the four waves of the Hiraya Foresight Framework via the Engaged Foresight approach. These were constructed through the use of the Engaged Foresight approach, through workshops, a literature review and an action–learning approach. The first wave, lawak, looks into the breadth of foresight. The second wave, lalim, looks into the depth of foresight. Tayog, the third wave, looks into the peak of foresight. Finally, the fourth wave of foresight kababaang-loob contemplates the nature, values and wisdom of foresight.

This paper shares the processes, experiences and impacts through five case studies where the Hiraya Foresight Framework via the Engaged Foresight approach was applied. This paper shares the impacts of Hiraya Foresight in democratizing and indigenizing futures literacy.

This paper describes and offers Hiraya Foresight via the Engaged Foresight approach as an indigenous approach to decolonize futures studies and foresight practice.

Among the Somalis living in the diaspora, there is a growing number that are returning or are interested in returning to Somalia for personal, economic and political reasons. The purpose of this paper is to examine the potential impact the diaspora has on the future of Somalia by understanding the anticipatory assumptions held by young Somali-Canadians. This research will also examine the role that Soomaalinimo [1] (Somali identity) plays in the transnational ties that diasporic individuals keep with their country and its people.

Using an indigenist research approach, this paper explores the evolution of Soomaalinimo over time in a way that is culturally informed and decolonial. Young Somali-Canadians in two cities (Toronto and Edmonton) were given an opportunity to define Soomaalinimo for themselves and create scenarios of how it might evolve in the future for their great-grandchildren. An analysis of these scenarios reveals anticipatory assumptions that shape how they think about the future.

Three distinct futures scenarios emerged, and this research revealed three key anticipatory assumptions held by the participants: Somalia will always be home; returning to Somalia is important to maintain Soomaalinimo; and it is the responsibility of the previous generations to transmit Soomaalinimo to future generations. These anticipatory assumptions are examined and an analysis of the implications on decolonizing futures is presented.

This study expands the conceptualization of the future of a country to include the diaspora and uses the concept of anticipatory assumptions to reveal some of the potential implications of this group.

This research aims to examine the performativity of corporate reports as an example of an accounting inscription that can frame the relationship between Aboriginal and Torres Strait Islander entities and their stakeholders. The framing and overflow effects of these reports have been explored to consider whether they strengthen or undermine the reputation and capability of these community-controlled entities.

Aligned with actor–network theory and a decolonising research protocol, qualitative interviews were conducted with senior managers and directors of Aboriginal and Torres Strait Islander entities and their key stakeholders to explore their experiences of corporate reporting. Additional analysis of these organisations' annual reports was conducted to corroborate key reporting themes.

This research has identified a dual role for corporate reporting, simultaneously framing performance against an expectation of failure, but with the potential for accounting inscriptions to highlight positive contributions to cultural and community priorities. It also indicates the need for sector specifics within the reporting frameworks and adequate resourcing for Aboriginal and Torres Strait Islander entities to meet reporting obligations.

This research makes policy-based recommendations in terms of user-driven and culturally informed performance measures. It also highlights the importance of adequate funding for Aboriginal and Torres Strait Islander entities to carry out meaningful performance evaluations beyond the preparation of financial statements.

One of the few empirical studies to capture the performativity of accounting inscriptions from the perspective of Aboriginal and Torres Strait Islander entities. This sector has received minimal attention within the accounting discipline, despite significantly contributing to community well-being and cultural protection. There is emancipatory potential via policy frameworks that resonate with Aboriginal and Torres Strait Islander cultural beliefs and practices.