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The purpose of this paper is to illustrate the importance of taking into account contextual factors when building governing mechanisms, so that the subsequent processes and structures are appropriate and sustainable.

The paper utilises the singular case study illustration of Māori Maps, an indigenous social and entrepreneurial venture to illustrate the notion of contextualised governance. Considering this focus centres on notions of context, the case study method is most appropriate as it allows for a fuller explanation of the specific contextual factors relating to the study.

In taking into account the unique contextual factors relating to Māori Maps, the paper shows that they have incorporated culturally appropriate models and processes of governance.

This context‐specific case study illustration supports new governance research avenues that assert that context matters, and contributes to the body of evidence that suggests that traditional frameworks of governance cannot be applied to all organisations, with no regard being taken for varying contextual factors.

This case study illustration may encourage other groups in similar scenarios (but with varying contextual surroundings) to develop their own innovative models of governance which suit their surroundings.

The authors have utilised the Māori Maps case study previously in the context of innovation and entrepreneurship studies. The insights drawn from studying the intersection between governance theory and social entrepreneurship in this context are new.

The purpose of this paper is to assess indigenous climate governance through climate change and variability discourse by a rural Zimbabwean community. In Zimbabwe, climate governance has largely been presented from a political angle as indicated in the current climate governance structure. Apparently, the structure does not directly involve rural communities who at the same time suffer the most from the effects of climate change. Hence, the study intends to demonstrate that the manner in which humans perceive climate change influences their responses and actions vis-à-vis climate governance.

This qualitative study used 20 participants from a rural community in Zimbabwe. Their experiences were used as lances through which indigenous climate governance could be envisioned and executed. In-depth interviews were used to collect data and thematic content analysis was used to analyse data.

The study found that climate change perceptions and observations of weather conditions informs the community’s decisions on how to adapt to the impacts of climate change vis-à-vis indigenous knowledge systems (IKS) climate governance. The study also proposed a paradigm shift from a Western-oriented climate governance structure that currently exists in Zimbabwe to an indigenous model through a proposed IKS governance structure. This was considered significant because of the fact that it closely accommodates the community based on their lifestyle.

The study proposes a paradigm shift from a Western-oriented climate governance structure that currently exist in Zimbabwe to an indigenous model through a proposed IKS governance structure. This is arrived at by assessing climate change perceptions, narratives and experiences by community members. This is of particular importance because a few scholars have explored climate governance via IKS.

This paper aims to examine indigenous governance and economies of iwi Maori (Maori tribes) in Aotearoa New Zealand. Research into persisting inequities amongst iwi that have settled treaty claims and the potential for intervention through new governance models and indigenous entrepreneurship contextualise the paper.

Kaupapa Maori (Maori philosophy) is used as an indigenous methodology to facilitate and empower transformative change, underpinned by Maori knowledge, language and culture. A multi-level approach is used to collect data from international, national and local tribal organisations. Validity is established through stakeholder engagement.

A central challenge in the post-treaty settlement context is exponentialising tribal capabilities because of the multiple purposes ascribed to post-settled iwi. Four themes, characterised as “unfolding tensions”, offer a critique and basis for solving tribal development challenges: how do tribes create culturally grounded global citizens; how do tribes rebalance wealth creation and wealth distribution; how do tribes recalibrate tribal institutions; and how do tribes embed entrepreneurship and innovation within their economies?

As data collection is still underway, the paper is conceptual.

Five strategies to address unfolding tensions are identified for tribes to consider.

Tribal governors and tribal members are implicated in the analysis, as well as the architects of post-treaty settlement governance models.

The paper contributes to theorising about tribal governance, economies and entrepreneurship.

The purpose of this paper is to address some of the implications for methodology and ethics that arise when researchers in Indigenous territories locate their research projects as taking place within Indigenous countries. Centering the argument that ethical research with Indigenous communities must be rooted in upholding the primacy of Indigenous sovereignty, numerous considerations to improve qualitative research practices in Indigenous countries are discussed.

The author starts by introducing his relationship to Indigenous research as a mixed-Indigenous researcher. Moving onto discussing preliminary research considerations for working in Indigenous territories, the author argues that qualitative researchers must become familiarized with the historical and geographical contexts of the Indigenous countries they plan on working in. Using Canadian history as an example, the author argues that settler-colonial nationalisms continue to attempt to erase and replace Indigenous countries both in historical and geographical narratives. Building on Indigenous literature, the author then outlines the necessity of being aware of nation-specific protocols in law, culture, and knowledge production.

Drawing on this discussion, the author proposes a framework for preliminary research that can be used by qualitative researchers looking to ensure their projects are grounded in the best practices for the specific Indigenous countries they want to work with.

The author concludes that researchers should not expect Indigenous knowledge keepers to contribute large amounts of labour towards debunking colonial mythology and proving the existence of Indigenous countries. By doing this work as part of the preliminary research process, researchers create space for better collaborations with Indigenous communities.

Indigenous peoples represent one of the most vulnerable groups and need access as well as hands-on experience in the use of emerging Earth observations (EO)-based DRR solutions at the community level, while balancing this learning with traditional indigenous knowledge (IK). However, complicating any engagement between EO and IK is the reality that IKs are diverse and dynamic, with location-specific relevance and accuracy. Additionally, the COVID-19 pandemic caused complex risks and cascading effects for which the world was not prepared. Thus, there is a need to examine the lessons learned and motivate emerging EO-based innovations and demonstrations related to DRR and climate change adaptation.

Hence, this study aims to undertake an in-depth assessment of IK related to DRR covering relevant UN instruments and provides state-of-the-art of opportunities presented by EO-based tools and solutions.

The overall research strategy was designed to integrate key components of IK for DRR in a coherent and logical way, with those offered by the EO technology developers and providers. There are several EO tools accessible that are relevant to integrate IK and complement DRR. The study examined and identified challenges and barriers to implement workable and replicable EO solutions in pursuit of resilience.

The key findings of this study will help create a balanced approach by acknowledging the importance of IK for DRR with co-development, co-creation and use of culturally relevant EO data and tools for sustainable innovation, capacity building and youth empowerment. The technological inequalities appear to be growing, and it would be challenging to meet the Sendai Framework indicators.

The purpose of this paper is to determine whether a shared leadership governance arrangement facilitates improved outcomes within a social marketing service eco-system. The research was focussed on gaining an understanding of participants involved in a cross-institutional partnership. The case study selected to facilitate this exploration was a social marketing project that aimed to support aboriginal households in Victoria with regard to their energy efficiency. It thus investigated the meso-level insights experienced by partners and those delivering the service.

Interview (yarn-based) data from 20 individuals involved in an energy efficiency programme were collected and analysed. Participants shared their experiences via informal “yarns” that were conducted in the first 12 months of the programme. This timing was chosen to gain their initial self-reflective perspectives and their interactions within the shared leadership model.

The results of the analysis identified six key themes that are interrelated and fundamental to building trust between all actors involved. The themes include relationship building, advocating rights, managing competing priorities, being community driven, using communication that translates and using community networks. Four of the themes were found to be components of relationship and trust building, which collectively lead to effectively accessing aboriginal communities. These findings extend current knowledge on the structures necessary to ensure healthy eco-systems are sustained throughout social marketing programmes.

The authors established that shared leadership is well aligned with service-dominant logic, and the findings of this study reveal that it can positively contribute to meso-level service eco-systems and thus improve social outcomes for recipients of social marketing efforts. The findings also underscore the need for social marketers to recognise the importance of having a culturally acceptable value co-creation model in social marketing programmes when working with Aboriginal Australians.

This paper is the first to explore and develop the authors’ understanding of the efficacy of adopting a shared leadership approach in social marketing. Shared leadership has the potential to be an institutional arrangement that facilitates service-dominant logic and the value co-creation process, influencing positive behaviour change at the micro level in aboriginal communities. Specifically, it is the first to identify that “advocating rights” is an important component for partners to adopt in cross-cultural collaborations when collectively running social marketing programmes.

This paper aims to present relevant literature review to build up the case pertaining to the impact of traditional leadership in the demarcation of municipal boundaries in South Africa. Municipal boundary demarcation remains a major contentious issue during the process of establishing municipalities. Little or no attention has been paid to the significance of traditional leadership in resolving issues around boundary demarcation between municipalities, hence this paper.

This paper adopted case study design. Data were collected from secondary sources and the contents were analyzed for this research purpose.

This paper put boundary in municipal context as a result of spatial reconfiguration process. It also discussed the impactful roles of traditional leadership as an institution involved in municipal (re)demarcation processes.

This paper focusses on the contemporary roles that traditional leadership is at vantage position to play in the process of municipal boundary demarcation. Therefore, the paper concludes that traditional leadership could resolve issue of ethnicity as a causal factor mitigating the redemarcation of municipal boundaries.

It contributes to existing knowledge by providing information on the roles of traditional leadership that could complement the resolution of the ethnic complexities arising from municipal (re)demarcation processes.

This paper aims to explore Canadian in/exclusion of Aboriginal groups to/from access to mainstream business resources and opportunities. The focus is one prominent non-governmental program, the Canadian Aboriginal Prosperity and Entrepreneurship (CAPE) Fund, designed to provide equity to Aboriginal businesses. Do programs such as CAPE Fund promote Aboriginal entrepreneurship that liberates “others” on their own terms? or are they “civilizing missions” that attempt to impose Euro-centric practices and values?

The authors critically analyze the “promises” of entrepreneurship through CAPE Fund using TribalCrit, a framework rooted in critical race theory (CRT) and postcolonialism. The authors used a CRT research method highlighting two organizational narratives, describing CAPE Fund financing in two separate ventures. The research allowed to test the theory’s use in practical situations.

This paper develops a postcolonial conception of entrepreneurship to address the realities and needs of Aboriginal communities. Analysis of Canada’s CAPE Fund within two organizational narratives identified aspects of promise (active Aboriginal business ownership) and shortcomings (practices that attempted to erase inequity in ways that led to neocolonial subjugation).

This paper attempts to build theory while engaging in CRT research that relies on organizational narratives. Narrative approaches offer depth of understanding but are not generalizable because of the limited scope of organizations studied.

The research methods used and framework developed offer researchers new approaches to better understand Indigenous and Aboriginal entrepreneurship outcomes. The findings point to specific Aboriginal funding issues that can be addressed by other funding agencies who wish to create more inclusive structures.

Financial programs that might improve the possibility of self-determination of Aboriginal peoples within the postcolonial ideal must “hold both economic and non-economic objectives in tension” (Overall et al., 2010 p. 157) in ways that typically disadvantage Aboriginal entrepreneurs.

This is the first, fully articulated framework for postcolonial entrepreneurship, grounded in CRT and applied to analyze Canada’s CAPE Fund.

This paper aims to place a discussion of traditional knowledge and the indigenous voice within the framework of Arctic governance.

The study involves literature review spanning different disciplines and highlighting important case studies.

The advance of low-cost, portable technology has brought about tremendous opportunities for indigenous people. Knowledge and observation are no longer monopolised by scholars, filmmakers or politicians based in the West. Film has proved to be a powerful tool for cultural preservation while the internet (video sharing sites and social media platforms in particular) have empowered local communities and facilitated their involvement in political activism and local governance. New ways to represent themselves have been a crucial step forward, yet the new goal is to work towards greater recognition of the “indigenous voice” and ensure traditional knowledge is not treated as anecdotal and irrelevant in managing Arctic affairs..

The conclusions reached in the discussion need to be further explored by extending the research into Inuit communities to survey how technology can facilitate and impact collaborative forms of governance in the Arctic.

This research provides an increased understanding of how technology transforms power relations. Policymakers can see that the indigenous community in the Arctic is not lodged in the past. Their increased use of new technology can serve as an effective oversight of political decisions and economic initiatives, particularly those relating to oil and gas exploration in the region.

Indigenous views and knowledge are literally crossing borders through media. Initially perceived as a cultural threat, film, video and internet are now regarded as powerful technology tools for cultural preservation and empowerment of local communities. In other words, the modern communication patterns are a crucial mean of indigenous population take part of the current global debate, express their concerns, reinforce their values and traditions and have an active voice in the globalised world.

This paper illustrates how technology helps indigenous communities to address different economic, environmental, cultural, educational, research and other issues in the Arctic. Robust evidence is presented to support the call for traditional knowledge to become an integral part of decision-making processes across all institutions of governance in the Arctic.

For many Indigenous nations globally, ethics is a conversation. The purpose of this paper is to share and mobilize knowledge to build relationships and capacities regarding the ethics review and approval of research with Indigenous peoples throughout Atlantic Canada. The authors share key principles that emerged for shifting practices that recognize Indigenous rights holders through ethical research review practice.

The NunatuKavut Inuit hosted and led a two-day gathering on March 2019 in Happy Valley-Goose Bay, Newfoundland and Labrador, to promote a regional dialogue on Indigenous Research Governance. It brought together Indigenous Nations within the Atlantic Region and invited guests from institutional ethics review boards and researchers in the region to address the principles-to-policy-to-practice gap as it relates to the research ethics review process. Called “Naalak”, an Inuktitut word that means “to listen and to pay close attention”, the gathering created a dynamic moment of respect and understanding of how to work better together and support one another in research with Indigenous peoples on Indigenous lands.

Through this process of dialogue and reflection, emergent principles and practices for “good” research ethics were collectively identified. Open dialogue between institutional ethics boards and Indigenous research review committees acknowledged past and current research practices from Indigenous peoples’ perspectives; supported and encouraged community-led research; articulated and exemplified Indigenous ownership and control of data; promoted and practiced ethical and responsible research with Indigenous peoples; and supported and emphasized rights based approaches within the current research regulatory system. Key principles emerged for shifting paradigms to honour Indigenous rights holders through ethical research practice, including: recognizing Indigenous peoples as rights holders with sovereignty over research; accepting collective responsibility for research in a “good” way; enlarging the sphere of ethical consideration to include the land; acknowledging that “The stories are ours” through Indigenous-led (or co-led) research; articulating relationships between Indigenous and Research Ethics Board (REB) approvals; addressing justice and proportionate review of Indigenous research; and, means of identifying the Indigenous governing authority for approving research.

Future steps (including further research) include pursuing collective responsibilities towards empowering Indigenous communities to build their own consensus around research with/in their people and their lands. This entails pursuing further understanding of how to move forward in recognition and respect for Indigenous peoples as rights holders, and disrupting mainstream dialogue around Indigenous peoples as “stakeholders” in research.

The first step in moving forward in a way that embraces Indigenous principles is to deeply embed the respect of Indigenous peoples as rights holders across and within REBs. This shift in perspective changes our collective responsibilities in equitable ways, reflecting and respecting differing impetus and resources between the two parties: “equity” does imply “equality”. Several examples of practical changes to REB procedures and considerations are detailed.

What the authors have discovered is that it is not just about academic or institutional REB decolonization: there are broad systematic issues at play. However, pursuing the collective responsibilities outlined in our paper should work towards empowering communities to build their own consensus around research with/in their people and their lands. Indigenous peoples are rights holders, and have governance over research, including the autonomy to make decisions about themselves, their future, and their past.

The value is in its guidance around how authentic partnerships can develop that promote equity with regard to community and researcher and community/researcher voice and power throughout the research lifecycle, including through research ethics reviews that respect Indigenous rights, world views and ways of knowing. It helps to show how both Indigenous and non-Indigenous institutions can collectively honour Indigenous rights holders through ethical research practice.