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This paper introduces the special issue on Race and Accounting and Accountability. In so doing, it explores racism in its historical and contemporary forms, the role of accounting and accountability in enabling racism and racial discrimination and also efforts of redress and resistance.

We reflect on several critical themes to demonstrate the pervasive and insidious nature of racism and, review the literature on race and racism in accounting, focusing on studies that followed the seminal work by Annisette and Prasad (2017) who called for more research. We also review the six papers included in this special issue.

While many overt systems of racial domination experienced throughout history have subsided, racism is engrained in our everyday lives and in broader societal structures in more covert and nuanced forms. Yet, in accounting, as Annisette and Prasad noted, the focus has continued to be on the former. This special issue shifts this imbalance – five of the six papers focus on contemporary racism. Moreover, it demonstrates that although accounting technologies can and do facilitate racism and racist practices, accountability and counter accounts offer avenues for calling out and disrupting the powers and privileges that underlie racial discrimination and, resistance by un-silencing minority groups subjected to discrimination and injustice.

This introduction and the papers in the special issue offer rich empirical and theoretical contributions to accounting and accountability research on race and racial discrimination. We hope they inspire future race research to nurture progress towards a true post-racial society.

This paper takes a contemplative analysis of non-violent activism in a hyperlocal context that is historically marked by violent clashes. It emphasizes the importance of placing nonviolent activities within leadership frameworks that prioritize collectivity, collaboration, adaptiveness, authenticity, and community interactions. It argues that non-violent activism can serve as a cornerstone of democratic practices, and plausible to a myriad of challenges in civic spaces. The assertion that violence is not a prerequisite for gaining the attention of authorities capable of enacting societal change is supported by several studies. This paper advocates for a reorientation of collaborative efforts between those in positions of authority and civil society leaders to foster progress. There is power in the decibel of voices of the people, to correct acts of omission and commission that is impacting negatively on the citizens. In context characterized by volatility and fragility, the paper suggests prioritizing the process of influencing, mobilizing and organizing responsive interventions rather than solely focusing on the ends or outcomes. Process-oriented approach creates containers for curiosity, relational, and experimental practices that interweave multi-dimensional perspectives. The social change actors navigated cultural and structural barriers to implement non-violent strategies, offering a compelling example of grassroots peace building. Overall, this paper findings underscores the significance of understanding both direct and structural violence in shaping citizen’s right within specific context. It highlights the efficacy of context-based leadership practices in promoting non-violent organizing for peace, particularly in hyperlocal settings. Moreover, it suggests that these findings could inform indigenous peace building that is inherently influenced by contextual factors.

Adopting a case study, I was able to elucidate a context-based leadership model advanced by local women that averted a probable political violence in Nigeria. A case study approach was adopted because it is a phenomenon that is bounded in time, context and advanced by a particular group of change agents. A case study with a constructivist approach was utilized to understand the context and sense making of the “why” and the “what”. In situatedness, the natural occurring data was cultivated, including one-on-one indepth interviews. Data was analyzed using a narrative analysis, which raised themes on resilience, collectivity, collaboration, risk and sustainability. The findings pivot a culturally based experience of leadership by women in a fragile context. First, I provided a contextual background, explaining the local context, including the socio-economic, cultural, political and historical factors that contributed to the emergence of the conflict. In addition, I explained the scope and nature of the conflict, describing the grievances and issues that led to the tensions within the community, and highlighting the key actors and stakeholders involved. Secondly, I analyzed the non-violent strategies and tactics employed by a group of social change actors to address the issue which involved non-violent protest, tactical community organizing, dialogic engagements and creative forms of interventions. Thirdly, I evaluated and explained the role of leadership in coordinating non-violent activities and actions, the effectiveness of their leadership style, relational and processual, that sustained the non -violent approach, and the challenges the group encountered. In addition, I explained the outcome from such leadership practice and lessons learned, with evidence of a dismantling of power dynamics, and shift in attitude to a non-violent disposition. Lastly, I explained how this approach may have broader implications for understanding nonviolent conflict resolution, social movements, and the promotion of peace and justice in local contexts and beyond.

A leadership practice that is relational and collective should have consideration for both the context where the leadership is exercised and deliberate on the processes necessary to hold containers for everyone to engage. This is gradually dismantling the hegemonic conceptualization of peace building, with a gradual shift of co-construction and sense making of peace building, with implication for more diversity and inclusion of persons and perspectives. It also underscores a system that deconstructs and departs form colonized thinking and contributes to conditions that enables and inspires alternative approaches to addressing oppressive power structures. (1) In unstable situations, leadership frequently arises from within communities, driven by individuals and groups intimately connected to their realities. The Nassarawan women embody this grassroots leadership, marked by wisdom, resilience, and a dedication to creating positive change despite significant obstacles. They embrace non-violent strategies, inspired by past successes, recognizing their potency in effecting change. (2) The leadership of these women illustrates the importance of mobilizing collective strength for justice and equality, showcasing how local leadership can catalyze transformative change for the better. (3) Indigenous styles of leadership possess the capacity to go beyond conventional concepts and embrace intricacy, flexibility, and inclusiveness. A multi-faceted leadership strategy becomes especially pertinent as it enables individuals to navigate complexity, confront challenges, and cultivate resilience within their communities, rather than depending solely on traditional methods.(4) The practice of peace leadership isn’t necessarily linked to official positions, titles, or authority. Rather, it appears as a continuous, intentional effort within community interactions, often arising from unexpected situations and sources.

Most of the women engaged in this leadership activity are located in remote areas, and this research had access to only a few who storied their experiences in ways they understood how to.

With the rapid shift and call for more non-violent activism, we must be open to sample the different textures relevant for varied conditions. This holds a huge implication for understanding the psychology of communities expressing the full human agency in exercising leadership that is contextually driven. The connection between local struggles and global movements for social justice and human rights is profound and multifaceted. Firstly, there’s a shared value across movements for equity, equality, justice, dignity, and human rights, spanning issues like environmental protection, gender equality, racial justice, and indigenous rights. Local movements increasingly emphasize building solidarity across borders, collaborating with similar movements worldwide through actions like protests and social media campaigns. This amplifies local voices on a global stage and underscores the interconnectedness of struggles. The leadership of the women’s group holds significant implications for global movements, offering insights into grassroots perspectives on social issues. Their localized knowledge enriches global discourse on social change, providing tangible examples of challenges faced by marginalized groups and culturally relevant solutions. Additionally, their commitment to nonviolent methods establishes a platform for marginalized voices and fosters solidarity across diverse communities. The group’s innovative approaches, drawing upon local resources and grassroots networks, demonstrate the power of community-driven solutions to address social problems. Moreover, their grassroots empowerment shifts power dynamics within communities and influences broader systemic transformations, all while advocating for justice through peaceful means. These practices not only spark global solidarity but also shape public discourse and policy agendas at state and national levels, highlighting the human rights implications of local issues like political corruption. Overall, the women’s group exemplifies the transformative potential of grassroots activism in effecting lasting change on a global scale.

The power for everyday peace leadership rests with the people and it is translated into meaningful outcomes when everyone has the opportunity to lead.

Research has been done on many women led movement in Nigeria, but this is unique, as it changed the narrative for an approach that was successful in shifting cultural boundaries in very fragile and uncertain context.

Colonial epistemes distort ideologies through power structures and control, perpetuating differences and the development of an inferior status. This study aims to serve dual purposes: Firstly, the authors advocate for Pacific and international business (IB) researchers to consider adopting inclusive research practices, particularly regarding Pacific and indigenous populations. Secondly, the authors argue that decolonization presents conflicting challenges, demonstrating that the authors still have a long way to go regarding the decolonization agenda within academia, the university, IB and broader society.

An essay style is adopted to introduce inclusive Pacific research practices specific to the Pacific context, what that looks like and the advantages of using culturally appropriate methods.

This paper highlights some examples that justify why Pacific methods should be used, such as spirituality and prayers underpinned by the va (i.e. relational spaces) – a concept well-known in Pacific cultures but missing in Western academic frameworks, models and approaches. Additionally, the authors found that the endeavours to be inclusive can paradoxically lead to exclusion and marginalization within academia, the university and popular mainstream media.

This paper enriches IB theory and pedagogy by advocating for the co-creation of inclusive research practices in collaboration with Pacific and indigenous communities. It contributes to the broader movement to restore indigenous knowledge and scholarship research spaces.

The originality and value of the viewpoint lie in its potential to stimulate conversations and reflections among IB researchers regarding inclusive research practices of decoloniality. Thereby strengthening the “trumpet-shell” call to decolonize the field and academia, which IB as a discipline should not be immune to.

Internationalisation in higher education (HE) has always been romanticised and idealised but there has been limited focus on the internationalisation of gender equality and Equality, Diversity and Inclusion (EDI) certification and the role of international partnerships. Certification and Award Schemes (CAS), such as the Athena Swan Charter, can promote gender equality, best practices exchanges and foster institutional changes. Nevertheless, simply transferring strategies or frameworks without careful consideration of the nuances of the destination context can inadvertently lead to the perpetuation or exacerbation of gender inequalities and reproduce hierarchical relations between the Global South and North. Brazil's cultural and political context highlights the need for adapting the CAS framework to align with the unique conditions of the country, as well as institutional transformations in order to accommodate such a framework. This study aims to critically explore how gender equality and EDI certification can be internationalised in the Global South and how international partnerships can play a role in this process.

Building on a collaborative UK–Brazil funded project on advancing gender equality in Brazilian academia, we critically reflect on the assumptions of the funding call for operationalising international collaborations, and how we built solidarity – informed by our positionalities – against underlying colonial patterns. As part of our partnership, we were consulted to provide feedback on the introduction of an Athena SWAN framework in Brazil. We reflect on how the Athena Swan framework was “internationalised” in Brazil, especially in relation to its focus, the challenges of implementing gender equality and EDI efforts and the conditions required for such efforts to be meaningful in the Brazilian context. Thus, we assess and critically reflect on the current situation in Brazil, the role that certification can play for EDI and which conditions are required to enact change. In addition, we reflect on our positionalities and working practices as part of this collaboration as feminist researchers from different disciplinary and geographical backgrounds.

We trace colonial logics in the operationalisation of the funding scheme on setting international collaborations valorising the UK system and reinforcing geopolitical production of knowledge hierarchies between the Global North and Global South. Furthermore, reflecting on the Brazilian political, cultural context with a focus on HE we find similar challenges – to the UK – in implementing gender and EDI efforts. However, there are particular nuances in the Brazilian context that exacerbate these obstacles and make the implementation of an EDI certification framework in Brazil particularly challenging. Overcoming these barriers requires a collective effort from government, funding bodies, scientific associations and HE institutions, for the implementation of impactful and sustainable initiatives beyond mere rhetoric. Finally, while we had a positive collaboration, we felt ambivalent towards certain dimensions of the way the partnerships and the EDI internationalisation were operationalised.

We provide insights and practical recommendations that enhance the understanding of the issues surrounding the implementation of EDI efforts internationally such as CAS in the Brazilian context.

Reflecting on the internationalisation of EDI can lead to more tailored context-sensitive frameworks and activities that have the potential to influence societal attitudes and expectations towards gender roles and inclusivity, contributing to a more equitable and just society at large. It also touches upon the dynamics of international partnerships and collaborations across different contexts that can have implications for how such partnerships should be developed and funded beyond a mainstream colonial approach of “mentoring less advanced institutions”.

We reflect and critically discuss the internationalisation of EDI certification in HE and the role of international collaborations towards this process, a topic that has not been often examined within the literature on the internationalisation of HE as a romanticised and positive discourse. From our experience, we explore how such efforts can bring up ambivalence in the way they are operationalised and have the potential to both reinforce and disrupt colonial hierarchies.

The research paper aims to explore how tour guides can contribute to regenerative tourism and the ways in which natureculture guiding practices align with stakeholder interests and the perspectives of tourism futures.

The ethnographic study used a multispecies approach to nature-based tourism in Arctic Norway and Sápmi, incorporating a Sámi methodology and non-human relationality.

The tour guides recognise that they are part of a more-than-human world and practice ethics that are responsible for their relations to non-human actors. Transformative experiences that are active learning opportunities can strengthen a sense of care within the tourists and pose as potential regenerative incomes in local communities, instead of extractive industries. Local knowledge and Sámi ways of being have a vital role in the tour guides' natureculture practices, which can revitalise cultural heritage and strengthen Indigenous empowerment.

The article suggests that tourism management and local governments must prioritise the support of tour guide initiatives involving restorative properties for socio-ecological systems. Citizen science and cultural activities are some ways that can generate a thriving ecosystem and create meaningful interactions between local communities and tourists.

The research highlights the unique role of tour guides as intermediaries who can translate regenerative principles into action, communicate the essence of place and take part in innovative collaborations. Tour guide practices align with the stakeholder view that tourism futures should benefit the communities and respect ecological limits.

This study aims to investigate the impact of online collective feminist actions on social media participation and the perceived value of social media as part of the social identity model of collective action (SIMCA).

A mixed methodology is used. Within the SIMCA model in the context of feminist collective actions, social identity, group-efficacy and fear predicted the intention of online collective action participation in the first part (quantitative) of the study. Contrary to predictions, the influence of anger on the intention to participate in collective action was negative. In-depth interviews are conducted in the study’s second (qualitative) part to investigate why individuals do not participate in collective actions despite their anger at violence against women.

The concept of online feminist collective action, from the perspective of the SIMCA model, deals with violence against women in the context of social marketing, revealing the importance of online collective actions as an antecedent of social media participation and the perceived value of social media. The possible causes of the negative impact of anger, which is an important emotion within the framework of the SIMCA model, on online feminist collective action were determined, and a contribution was made to the social marketing literature in the context of women’s rights.

The study makes three major contributions to the literature. First, women’s rights are addressed in the context of online collective action, an issue that has received little attention in social marketing. Second, in the context of the social identity theory of collective action, online collective feminist action and its predecessors are addressed. Finally, the Turkish case is used to highlight the probable causes of anger’s negative impact on collective action.

Employability skills have transformed from the acquisition of university degrees to possessions of cognate skills other than only degrees that can help employees secure employment in contemporary work environments. This study evaluates essential skills that will prepare millennia of youths and graduates for employment in the present job market. The study investigated four major hypotheses to underscore the employability opportunities of graduates in challenging 21st-century work environments.

To clearly gain an understanding of women’s disparity in society, the study employed a qualitative approach to evaluate the incidence of gender prejudice in a men’s dominant world. The study utilised two distinguished sampling strategies, purposive and snowballing sampling techniques, which were deemed suitable and useful due to the nature of the study. The study recruited 42 participants by conducting semi-structured interview sessions for the study. The study employed a deductive approach to analyse the data obtained from participants. A thematic content analysis was used to take away prejudice and establish an overarching impression of the interviewed data. Atlas.ti was used to analyse the transcribed interview data from the participants to establish common themes from the surveyed informants.

The results of this investigation indicated that there is a deep-rooted trend of institutionalised men’s dominance in politics and religious leadership. Women perceived less representation and men dominated the two domains of existence in their local environment. The study established that women are optimistic about a turnaround narrative on gender equality in politics and religious leadership. They expressed their concern about strengthened public debate and campaigns on women’s representation, and against gender discrimination. The study further shows that women are influencing the ethical and moral sense for change against women’s neglect in society. They expressed their concerns against the selection of people into political offices for elected political posts and observed the peculiarity of political godfathers fixing their favourite men into those offices.

The study discovered that women are leading campaigns for their representation in politics as well as church leadership today. The novelty of this study bothering around two domains of women’s lives – politics and religion, in particular, church leadership. These have not been evidence before in a study.

The purpose of this paper is to outline the contributions of Smiths legacy in Indigenous methodologies and to show how her interventions encourage and facilitate meaningful research relationships with Indigenous communities. It is also a practical guide for future Indigenous researchers who aim to work with their communities.

This article outlines the legacy and interventions from Linda Smith that have influenced my research and pedagogy work with my community—the Navajo Nation. I weave together a Kejnrj story and theory to show how Smith’s predominant legacy has taught me how to create, maintain and safeguard relationships with horses, humans and knowledge while working within a Western institution.

I discuss the navigation of research relationships before, during and after official research and the implications this has for increasing indigenous sovereignty in partnership with research. It also describes the process of researcher reflexivity required for Indigenous methodological work.

This paper outlines one Navajo researcher’s individual story with research on community. This adds value to researchers who intend to do research/pedagogy work with Native communities.

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.

Indigenous farmers have, for centuries, applied practices which maintained resilient and sustainable landscapes. Thus, understanding and preserving the agricultural knowledge of Indigenous farmers may enhance the knowledge base of sustainable agriculture. The purpose of this paper is to review current research in the fields of Indigenous knowledge and sustainability to present a research approach which enables a cohesive global way forward for future research projects seeking to understand and preserve Indigenous agricultural knowledge.

This study applied thematic analysis to review 57 research studies in the field of Indigenous knowledge and sustainability. Key themes were identified from four overarching criteria: research methodology, data input, output and outcomes.

The findings revealed a range of commonalities among the 57 research studies reviewed. This study proposes the research should continue to seek to understand and preserve Indigenous knowledge, however, research needs to go beyond simply documenting Indigenous knowledge. The way forward requires research of Indigenous agricultural knowledge to establish databases, digital repositories (including oral, video, visual) and online repositories with globally shared access, whilst acknowledging and acting in partnership with Indigenous farmers and their communities.

To the best of the authors’ knowledge, this is an original study which has practical implications for enhancing research outcomes with regard to preservation of Indigenous knowledge. The findings of this study may be used to influence research policy formulation and implementation.