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The colors of change is an overview of change paradigms, created about two decades ago, that has been intensively used, tested, refined, shared, and elaborated by practitioners and academics alike. Here, the “color theory” is presented as it is now, and is situated within the literature. Its four main applications are described as well as rules of thumb that have been derived from reflective practice. This chapter illustrates that the color theory is clearly not one thing to all people, as it is understood in very different ways, both in terms of its theoretical foundations as well as the complexity of its applications. This probably adds to the versatility of the theory. Bringing together key insights about the color theory for academics and practitioners, this chapter strives both to give a concise overview and to explore its richness.

The historian Patrick Wolfe reminds us that the settler colonial logic of eliminating native societies to gain unrestricted access to their territory is not a phenomenon confined to the distant past. As Wolfe (2006, p. 388) writes, “settler colonizers come to stay: invasion is a structure not an event.” In the Gulf of Carpentaria region in Australia’s Northern Territory this settler colonial “logic of elimination” continues through mining projects that extract capital for transnational corporations while contaminating Indigenous land, overriding Indigenous law and custom and undermining Indigenous livelihoods. However, some Garawa, Gudanji, Marra, and Yanyuwa peoples are using creative ways to fight back, exhibiting “story paintings” to show how their people experience the destructive impacts of mining. We cannot know yet the full impact of this creative activism. But their body of work suggests it has the potential to challenge colonial institutions from below, inspiring growing networks of resistance and a collective meaning-making through storytelling that is led by Indigenous peoples on behalf of the living world.

This chapter explores how the ideal of autonomous ecological living – ecotopia – is created and compromised by the everyday cultural life of mainstream society. It investigates the degree to which the structures of the mainstream are eluded, changed and subverted to create ‘ecotopia’, and also how this ideal is everyday compromised to survive. Drawing on empirical research undertaken at the Centre for Alternative Technology (CAT), this chapter argues that fragmented utopias are inevitable when attempting to live ecologically in twenty-first century Britain. However, the elusiveness of ecotopia offers an important opportunity to normalise these experiments in ecological living and emphasise their connections and capacity to inform mainstream society.

Corporate Social Responsibility (CSR), in the form of corporate philanthropy or charity, has been practiced in the United States since the late 1800's (Sethi, 1977). Today's concept of CRS originated in 1953 with the publication of Bowen's book entitled “Social responsibilities of Businessmen”. In his book Bowen asked the question: “What responsibilities to society can business people be reasonably expected to assume?” At this time, the emphasis was placed on business people's social conscience, rather than on the company itself. Further on the academics became much more precise in defining the firms’ responsibilities. Carroll (1999) divided companies’ responsibilities into economic, legal, ethical, and philanthropic. Lantos (2002) narrowed down CSR to ethical, altruistic, and strategic responsibility. According to Davis (1973, p. 312) CSR refers to a company's concern for “issues beyond the narrow economic, technical and legal requirements of the firm.”