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This perspective article underscores the importance of conducting studies that examine the African philosophy of Ubuntu among indigenous African family businesses. The article summarises the understanding of the role of Ubuntu in indigenous African family businesses and explores potential pathways for further investigations to understand existing cultural and economic differences that could contribute to family business heterogeneity.

The article adopts an analytical and interpretative approach to existing literature in family businesses and Ubuntu philosophy. The approach helps to evaluate the role of Ubuntu philosophy in indigenous African family businesses. Ubuntu was chosen for examination in this article because it is a fundamental African value commonly acceptable in Africa.

The article emphasises the need to deepen the current understanding of the African philosophy of Ubuntu, highlighting the role this philosophy could play in shaping and positioning indigenous African family businesses for long-term success. This perspective article calls for integrating indigenous African philosophies into other knowledge systems to advocate for a better understanding of the institutional structures in indigenous African family businesses. Additionally, as businesses increasingly operate in a global context and more indigenous family businesses enter the formal global economic environments, non-indigenous business stakeholders and practitioners must gain an understanding of a diverse cultural perspective, such as Ubuntu.

This article highlights the importance of African philosophies in understanding business organisations by highlighting the need for family business scholars to investigate the role of Ubuntu in indigenous African family businesses. The perspective article proposes sample research questions and areas for exploring Ubuntu in indigenous African family businesses, which could offer new avenues to understand the cultural and economic differences embedded in indigenous African family business context.

Senior Indigenous leadership positions across the Australian higher education sector has increased over the past decade. Despite this advancement, there is limited understanding in terms of how to best integrate Indigenous leadership into existing governance structures of Australian universities. In 2018 the Walan Mayiny: Indigenous Leadership in Higher Education project commenced, aimed at establishing a model of best practice for the inclusivity of Indigenous leadership in higher education governance structures. This article presents key findings from the project, namely, a model of senior Indigenous leadership within the Australian universities based on the perceptions of a group of Indigenous academics.

Through qualitative semi-structured interviews with Indigenous academic staff, the perceived value, characteristics and challenges of senior Indigenous leadership were examined. The varying opinions held by Indigenous academics in relation to the qualifications and experience required to fulfil a senior Indigenous leadership position were also highlighted. In doing so, a model of senior Indigenous leadership within the Australian higher education system is presented. The model of best practice presented in this article is underpinned by Indigenous Institutional Theory (Coates et al., 2022), a theoretical framework developed from the Walan Mayiny study.

The research findings highlight the diverse opinions of Indigenous academics in relation to the qualifications and experience required to fulfil a senior Indigenous leadership position. The six essential components are built upon the core characteristics, values and behaviours that senior Indigenous leaders need to have according to Indigenous academics, in order to advance Indigenous success within the academy.

Given Australian universities are being called upon to ensure that senior Indigenous leaders are in the best position possible to forge institutional change, senior Indigenous leaders within the academy may find the contextual Indigenous leadership model beneficial. The model allows one to uphold cultural integrity and fulfil the responsibilities and obligations of their higher education institution, while being able to serve their Indigenous colleagues and communities, leading to the advancement of Indigenous higher education outcomes. Importantly, the model can be adapted to suit all First Nations Peoples globally, who also find themselves working within the shackles of Western institutions.

This article considers how digital technologies are informed by, and implicated in, the systematic and interlocking oppressions of colonialism, misogyny, and racism, all of which have been identified as root causes of the missing and murdered Indigenous women crisis in Canada. The authors consider how technology can facilitate multiple forms of violence against women including stalking and intimate partner violence, human trafficking, pornography and child abuse images, and online hate and harassment and note instances where Indigenous women and girls may be particularly vulnerable. The authors also explore some of the complexities related to police use of technology for investigatory purposes, touching on police use of social media and DNA technology. Without simplistically blaming technology, the authors argue that technology interacts with multiple factors in the complex historical, socio-cultural environment that incubates the national crisis of missing and murdered Indigenous women and girls. The article concludes with related questions that may be considered at the impending national inquiry.

The importance of socially just leadership has been increasingly acknowledged in recent years as integral for tackling issues of disadvantage and inequality across education and schooling systems. However, there are still remaining questions about what these leadership practices look like in the everyday work of school leaders. This chapter draws on a research project to embed Indigenous perspectives in schools as an example of socially just leadership. The links between Indigenous communities and schools are a key focus area for improving educational outcomes for Indigenous students. This project sought to bring Indigenous community members into classrooms in six schools in New South Wales, Australia. Community members were recruited to work with teachers as co-constructors of learning activities that explicitly value and work with Indigenous perspectives. This chapter outlines the positive outcomes from this project as well as challenges faced by schools, teachers, principals, and community members as part of this culturally responsive work. The practices of community members, teachers, and principals are theorized using the notion of culturally responsive leadership. The chapter argues for an approach to leadership that is grounded in culturally responsive understandings to improve the educational outcomes and opportunities for Indigenous students and the cultural understanding and awareness of non-Indigenous students, to better promote reconciliation. This chapter provides a concrete example of powerful leadership practices that are working towards equity and social justice for their schools and communities. While the cases are specifically from the Australian context, they are relevant for a variety of schooling contexts and leadership practices.

Broadly understood as repeated, intentional, and aggressive behaviors facilitated by digital technologies, cyberbullying has been identified as a significant public health concern in Australia. However, there have been critical debates about the theoretical and methodological assumptions of cyberbullying research. On the whole, this research has demonstrated an aversion to accounting for context, difference, and complexity. This insensitivity to difference is evident in the absence of nuanced accounts of Indigenous people's experiences of cyberbullying. In this chapter, we extend recent critiques of dominant approaches to cyberbullying research and argue for novel theoretical and methodological engagements with Indigenous people's experiences of cyberbullying. We review a range of literature that unpacks the many ways that social, cultural, and political life is different for Indigenous peoples. More specifically, we demonstrate there are good reasons to assume that online conflict is different for Indigenous peoples, due to diverse cultural practices and the broader political context of settler-colonialism. We argue that the standardization of scholarly approaches to cyberbullying is delimiting its ability to attend to social difference in online conflict, and we join calls for more theoretically rigorous, targeted, difference-sensitive studies into bullying.

This paper examines the relationship between indigenous cultures and employee efficiency and how cronyism strengthens or weakens the relationship in the Ghanaian state-owned enterprises (SOEs) in response to the employee efficiency.

This study employs a quantitative approach by a cross-sectional survey to collect data from 400 workers in ten SOEs in Ghana. The analysis is done by using descriptive statistics and hierarchical regression techniques.

The findings indicate that showing gratitude is the predominant indigenous culture in the SOEs of Ghana while irregularity (absenteeism) is not dominant. Moreover, the practice of cronyism is high. It reveals that the indigenous cultures, except for respect for the elderly, relate negatively to employee efficiency, and cronyism strengthens the relationship between indigenous cultures and employee efficiency.

The paper contributes to the literature by providing empirical evidence that cronyism effectively strengthens the relationship between indigenous cultures and employee efficiency in a developing country. Strategies to discourage cronyism should be the key focus of public administrators, as well as mechanisms to limit the practice of adverse indigenous cultures.

This paper aims to present the findings of a government-initiated project that sought to explore the possibility of incorporating cultural connections to land within the federal national accounting system using the United Nations Systems of Environmental-Economic Accounting (UN-SEEA) framework as a basis.

Adopting a critical dialogic approach and responding to the calls for critical accountants to engage with stakeholders, the authors worked with two Indigenous groups of Australia to develop a system of accounts that incorporates their cultural connections to “Country”. The two groups were clans from the Mungguy Country in the Kakadu region of Northern Territory and the Ewamian Aboriginal Corporation of Northern Queensland. Conducting two-day workshops on separate occasions with both groups, the authors attempted to meld the Indigenous worldviews with the worldviews embodied within national accounting systems and the UN-SEEA framework.

The models developed highlight significant differences between the ontological foundations of Indigenous and Western-worldviews and the authors reflect on the tensions created between these competing worldviews. The authors also offer pragmatic solutions that could be implemented by the Indigenous Traditional Owners and the government in terms of developing such an accounting system that incorporates connections to Country.

The paper contributes to providing a contemporary case study of engagement with Indigenous peoples in the co-development of a system of accounting for and by Indigenous peoples; it also contributes to the ongoing debate on bridging the divide between critique and praxis; and finally, the paper delves into an area that is largely unexplored within accounting research which is national accounting.

This paper explores the indigenous climate knowledge (ICK) of the Gwadar fishing community in Pakistan. The main purpose of this paper is to explore the accuracy of ICK and how climatic change brings changes to it and the social lives of local fishers.

Qualitative research methods, including participant observation, in-depth interviews and oral histories, were used to collect the data.

Finding from this long fieldwork shows that this fishing community has a harmonious relationship with nature and local ecology. Their knowledge of local ecology enables them to have equal access to natural resources, sustainable resource management, disaster risk reduction and strong social organization on the coast of Gwadar. Recently their deep relationship with local ecology and sociocultural organization has been disturbed due to huge climate changes caused by human manipulation of the environment. Their ability to foresee climatic events has been reduced. They are finding it impossible to estimate fish availability due to massive climate changes. Local communities are losing their traditional livelihoods and socioeconomic autonomy as a result of growing climate change. Climatic change adds to the existing poverty situation and increases political instability in the region.

The study suggests using the fishermen’s valuable indigenous knowledge of local ecology, climate and its ties to local traditions, culture and resource management for a scientific understanding of climate change and marine resource management in Gwadar, Pakistan.

This is an ethnographic study based on a long term field work. Fishing community is passing through catastrophic climatic changes in the region. This community has been ignored by both government and researchers to record their problems and bring them to academia and media. Therefore, this study will help them raise their voices.

While companies in developed countries are increasingly turning to indigenous employees, integration measures have met with mixed results. Low integration can lead to breach of the psychological contract, i.e. perceived mutual obligations between employee and employer. The purpose of this paper is to identify how leadership and organizational integration measures can be implemented to promote the perceived insider status (PIS) of indigenous employees, thereby fostering fulfillment of the psychological contract.

A search for relevant literature yielded 128 texts used to identify integration measures at the level of employee–supervisor relationships (leader-member exchanges, inclusive leadership) and at the level of employee–organization relationships (perceived organizational support, pro-diversity practices).

Measures related to leadership included recruiting qualified leaders, understanding cultural particularities, integrating diverse contributions and welcoming questions and challenges. Organizational measures included reaching a critical mass of indigenous employees, promoting equity and participation, developing skills, assigning meaningful tasks, maintaining good work relationships, facilitating work-life balance, providing employment security, fostering support from communities and monitoring practices.

While PIS has been studied in western and culturally diverse contexts, it has received less attention in indigenous contexts. Yet, some indigenous cultural values are incompatible with the basic assumptions of mainstream theories. Furthermore, colonial policies and capitalist development have severely impacted traditional indigenous economic systems. Consequently, indigenous people are facing many barriers to employment in ways that often differ from the experiences of other minority groups.

This study evaluates “potentials for using tourism in promoting indigenous resources for community development at Musina Municipality, Limpopo Province, South Africa.”

The study used a questionnaire survey, focus group discussions, and field observations to gather data. Microsoft Excel, Spreadsheet, cross-tabulation analysis, and manual sorting contributed to quantitative and qualitative data analyses.

The study uncovered vast significant indigenous species, resources, and tourism potentials with low impacts of indigenous species and resource benefits to the local communities. The details pointing to the actual and potential indigenous resources situations around tourism activities in Musina municipality emerged prominently. Thus, the study concluded such significant indigenous species, resources, and better tourism potentials need a well-combined strategy to channel the benefits to the local community's livelihoods.

The issue of indigenous resources, forests, trees, and tourism concerning rural community livelihoods has become of curiosity in the past few years. Nonetheless, few such studies have investigated the synergies between tourism and significant indigenous species and resources to improve their livelihoods.