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Over decades, indigenous management practices and their values in Africa have changed from time to time. However, it continued to remain relevant in most business organisations in developing countries. Today in Africa and across the globe, there is a paradigm shift and stiff competition in human resource management practices as a basic element for effective and efficient business organisations’ performance. Effective human resource management practices and performance of organisations rely on the integration of indigenous management practices and sound strategies aligned to cultural values and cores business objectives. The study covers four regions of Africa as a continent. Empirical teachings of the study form a basis for active reforms and innovations, so as to revamp the use of indigenous knowledge, which was deliberately destroyed by colonial masters. Over the years, human resource management practice has evolved in favour of Western strategies and ideologies. Advocates for curriculum reforms in all African countries so as to incorporate indigenous knowledge content, since it is believed to be the future of Africa. An appropriate employees management practice in Africa is a necessary move in today’s business community as it enhances service delivery and performance. The application of indigenous management practices is believed to play a vital role and invokes effective decision-making practices in the business organisation. Therefore, the chapter traces the origin of indigenous wisdom and its fundamental structure in management practices. This chapter attempts to throw light on indigenous management practices and their values in business organisations in Africa.

Indigenous entrepreneurship and hybrid venture creation represents a significant opportunity for Indigenous peoples to build vibrant Indigenous-led economies that support sustainable economic development and well-being. It is a means by which they can assert their rights to design, develop and maintain Indigenous-centric political, economic and social systems and institutions. In order to develop an integrated and comprehensive understanding of the intersection between Indigenous entrepreneurship and hybrid ventures, this chapter adopts a case study approach to examining Indigenous entrepreneurship and the underlying global trends that have influenced the design, structure and mission of Indigenous hybrid ventures. The cases present how Indigenous entrepreneurial ventures are, first and foremost, hybrid ventures that are responsive to community needs, values, cultures and traditions. They demonstrate that Indigenous entrepreneurship and hybrid ventures are more successful when the rights of Indigenous peoples are addressed and when these initiatives are led by or engage Indigenous communities. The chapter concludes with a conceptual model that can be applied to generate insights into the complex interrelationships and interdependencies that influence the formation of Indigenous hybrid ventures and value creation strategies according to three dimensions: (i) the overarching dimension of indigeneity and Indigenous rights; (ii) indigenous community orientations and (iii) indigenous hybrid venture creation considerations.

This qualitative case study provides a detailed description of the ways a Kindergarten/Grade 1 teacher in a Gulf Islands school, located on Canada’s west coast, integrated place-based education in her practice with young learners. The teacher’s integration of place-based knowledge over a school year, and her incorporation of traditional knowledge linked to local Coast Salish ways of knowing, was in response to the British Columbia Ministry of Education’s mandate to include local Indigenous ways of knowing in all classrooms. This study also reveals the ways an Indigenous educator affiliated with the school district and local community members provided the teacher and students with deeper understandings of Salt Spring Island from a historical, place-based, and Indigenous knowledge perspective. Specifically, the Indigenous educator and community members shared their knowledge on the vegetation on the island and shared information about the animals that lived on or near the island. Throughout the study, the teacher drew on a “critical pedagogy of place,” which focuses on the ecological aspects of place and the tenets of critical pedagogy. This study documented the ways the teacher included local Indigenous knowledge in her practice in culturally relevant and appropriate ways – primarily through outdoor learning experiences. The children also shared their perspectives on these learning experiences. In this study, the place-based learning opportunities provided to the children enabled them to acquire rich insight on the history and ecology of their community and island.

This chapter outlines the successful community engagement process used by the authors for the Kinship Online project in the context of Indigenous methodological, epistemological, and ethical considerations. It juxtaposes Indigenous and western ways of teaching and research, exploring in greater detail the differences between them. The following chapter builds on and extends Riley, Howard-Wagner, Mooney & Kutay (2013, in press) to delve deeply into the importance of embedding Aboriginal cultural knowledge in curriculum at the university level.

The chapter gives an account of an Office for Learning and Teaching (OLTC) grant to develop Indigenous Online Cultural Teaching and Sharing Resources (the Kinship Online Project). The project is built on an existing face-to-face interactive presentation based on Australian Aboriginal Kinship systems created by Lynette Riley, which is being re-developed as an online cultural education workshop.

A key consideration of the researchers has been Aboriginal community engagement in relation to the design and development of the project. The chapter delves deeply into the importance of embedding Aboriginal cultural knowledge into curriculum at the university level. In doing so, the chapter sets out an Aboriginal community engagement model compared with a western research model which the authors hope will be useful to other researchers who wish to engage in research with Aboriginal people and/or communities.

Australian Universities have struggled to achieve higher education outcomes for Indigenous students. Rates of retention, attrition and withdrawal characterize the Indigenous higher education participation profile. An emerging Indigenous leadership within the academy provides universities with access to Indigenous standpoints. This chapter promotes the necessity of Indigenous standpoints if universities are to achieve transformation in Indigenous higher education outcomes.

The opportunities available to Indigenous Australians to enjoy a quality of life commensurate to non-Indigenous Australians are hampered by disproportionate rates of poor health, education and employment. A higher education qualification positions Indigenous people to access sustainable employment. Improving rates of Indigenous retention, decreasing attrition and increasing the number of graduates can transform current Indigenous experiences of disadvantage. Accessing Indigenous standpoints is integral to universities achieving these results.

While the concept of Indigenous standpoints has been proposed by other Indigenous scholars, these discussions have not contextualized the operations of this standpoint specifically within the milieu of university administration, management and governance. The intrinsic value of Indigenous standpoints has not gained traction within university executive management and is not readily understood in strategic planning or academic corporate cultures.

Western schooling has contributed significantly to the colonization of Indigenous peoples in Alaska. Non-Native approaches continue to dominate in many schools that serve Indigenous P-12 students. This disconnect can lead to students and families who are disengaged from school (Castagno & Brayboy, 2008). In rural schools serving Indigenous students in Alaska, most school staff are hired from out of state, leaving youth vulnerable to practices that may not include their knowledge systems, languages and values. Unexamined practices by Western teachers can unknowingly perpetuate, “… ongoing legacies of colonization, ethnocide and linguicide” (McCarty & Lee, 2014). As one way to address this ongoing issue, faculty at the University of Alaska Anchorage College of Education developed a course called the Induction Seminar. The Seminar is a yearlong, online course for non-Native educators serving in rural Indigenous communities which combines an Alaska Department of Education teacher requirement for a multicultural course and an Alaska Studies course. The class content and processes familiarize Western educators with Indigenous ways of knowing and encourage them to examine their role in bringing about positive school reform. The course is increasingly requested by new-to-Alaska educators teaching in Indigenous communities and is making a small and hopeful impact in preparing educators to become more confident and competent in implementing culturally sustaining and revitalizing practices (Paris, 2014). This chapter describes how Western university instructors and P-12 educators used an “inward gaze” (Paris & Alim, 2014) to examine current practices and seek out pedagogies that support Indigenous education in rural Alaska.

Educational leaders in schools serving Native American students must understand, communicate, and apply state and federal education policies along with specific federal Indian policies relating to tribal self-determination and the education of these students. Tribal peoples residing in native communities typically view revitalization of indigenous language as a crucial first step in achieving the cross-cultural goal of school success for all tribal children. Inclusion of indigenous languages serves multiple purposes such as transmitting traditional cultural values, supporting overall academic achievement, and fostering self-determination and independence for native communities. Title III and Title VII of the No Child Left Behind Act are the designated policy “homes” for indigenous language inclusion and the Individuals with Disabilities in Education Act addresses indigenous language as an obstacle to overcome, giving the unintended impression that native languages are somehow situated within a deficit framework of poverty and special education. This chapter explores the foundations of the inclusion of native languages into current federal policy and argues that the placement might be better suited as stand-alone legislation in order to more effectively promote community development and self-determination for Native American peoples.

The construction of teaching and learning subjectivities in tertiary education institutions takes place within postcolonial dynamics, where desires, emotions and conscious and unconscious processes need to be read against the particular social and historical conditions of Kenyan material and political realities. Curiously, Indigenous language texts could be argued as constituting the ‘difficult knowledge’ (Britzman, 2003a, p. 31) of the Kenyan education aims. Britzman’s concept of difficult knowledge refers to knowledge that helps to deal with traumatic history. In the Kenyan context, traumatic history would include dealing with remembering and forgetting imperialism, reconciliation (tribal and/or political violence), loss and death, and the ambivalence of re-imagining the notion of Being in an interconnected global community. Therefore, in order to present a viable analysis of the extent to which teachers’ reading positions (perspectives and perceptions) in Kenya have never been fully appreciated or fully incorporated in teaching and learning, there is a need to explore in-depth studies in this area. This will act as a starting point to an understanding of complex intricacies of preparing teachers in tertiary education institutions in Kenya. The focus in this chapter includes rethinking meaningful culturally responsive pedagogy in tertiary institutions from a global perspective (Svetelj, 2018). The chapter explores the shifting and complex relationship between theory and practice with regard to preparing teachers in tertiary education for a changing world. It reviews and reflects on teaching and learning of English language and literature in postcolonial contexts. Using personal insights, both as an insider (former secondary school teacher in Kenya) and outsider – teacher trainer at a tertiary institution, what Kenyan teachers want from the teaching of English literary texts will be discussed. The contestations regarding best teaching practices, the effects of teaching on the development of self, and resistances in teaching and learning also emerge as issues of relevance to teaching and reading English literary texts in Kenyan education and are useful as departures for critical analysis.

After setting the political and personal contexts, defining key terms, and comparing Indigenous and restorative justice, I clarify three interrelated sites of contestation between and among feminist and anti-racist groups as these relate to alternative justice practices. They are the inequality caused by crime (victims and offenders), social divisions (race and gender politics), and individuals and collectivities (rights of offenders and victims). I outline an intersectional politics of justice, which seeks to address the conflicts at each site. My intersectional framework attempts to align victims’ and offenders’ interests in ways that are not a zero sum game, and to find common ground between feminist and anti-racist justice claims by identifying the negotiating moves each must make. It proposes that victims and offenders have positive rights that are not compromised by collectivities.