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This study employs Stein Rokkan's methodological approach to analyse state formation in the Greater Middle East. It develops a conceptual framework distinguishing colonial, populist and democratic pacts, suitable for analysis of state formation and nation-building through to the present period. The framework relies on historical institutionalism. The methodology, however, is Rokkan's. The initial conceptual analysis also specifies differences between European and the Middle Eastern state formation processes. It is followed by a brief and selective discussion of historical preconditions. Next, the method of plotting singular cases into conceptual-typological maps is applied to 20 cases in the Greater Middle East (including Afghanistan, Iran and Turkey). For reasons of space, the empirical analysis is limited to the colonial period (1870s to the end of World War 1). Three typologies are combined into one conceptual-typological map of this period. The vertical left-hand axis provides a composite typology that clarifies cultural-territorial preconditions. The horizontal axis specifies transformations of the region's agrarian class structures since the mid-19th century reforms. The right-hand vertical axis provides a four-layered typology of processes of external intervention. A final section presents selected comparative case reconstructions. To the authors' knowledge, this is the first time such a Rokkan-style conceptual-typological map has been constructed for a non-European region.

This study aims to investigate the Malaysian Mah Meri Indigenous tourism entrepreneur’s personality, experience, sense of community traits and current challenges in community-based tourism (CBT)-related businesses.

Semi-structured interviews were conducted to gather data from 10 Indigenous tourism entrepreneurs. Data were analysed using the NVivo 11 software.

The qualitative content analysis found three broad themes. Firstly, the authors found that the Mah Meri community possesses unique self-efficacy personality characteristics, significantly predicting their unsustainable entrepreneurial behaviours. Secondly, they are willing to share their values, beliefs and interests in their business offerings, which reflect their sense of community. Even with considerable entrepreneurial experience through learning from local wisdom and upskilling efforts by the government, the authors found that the community limitation mainly concerns the lack of early education, uninventive entrepreneurship practices and financial assistance.

This study provides an improved understanding of the Indigenous business environment for policymakers and Indigenous entrepreneurs. We found entrepreneurial personality, experience, sense of community determine and structure their CBT entrepreneurial activities.

This study provides a new perspective on Indigenous tourism entrepreneurs’ personalities, experiences, sense of community traits and challenges. The study also suggests encouraging sustainable Indigenous entrepreneurship practices for economic development, self-determination and community sustainability.

In this final chapter, we explore the ever-evolving 21st century landscape where ethics drive community development toward resilience and progress. Drawing inspiration from the subheadings mapping our journey, we traverse international case studies spanning Canada, Brazil, Sweden, Kenya, China, Australia, Antarctica, and India. Through these global insights, we uncover the impacts of dynamic forces on communities worldwide, navigating ethical dilemmas and opportunities. We present strategies tailored to diverse continent-specific needs, explore inclusive governance models, and highlight the transformative power of ethical engagement. This journey underscores the vital role of resilience and concludes with a global call to embrace ethical approaches for inclusive community development and a sustainable future.

It is critical for those who are engaged in the work of resisting the movement of academically restrictive policy to understand that it is a deliberate act on the part of conservatives to outlaw critical race theory (CRT) specifically, because it is a theoretical mechanism for discrediting the rhetorical foundations of their policy movement. The knee-jerk institutional courses of action to now defund initiatives and curriculum related equity, diversity and inclusion (EDI) represent what has always been a deeply rooted investment in white supremacy on the part of the institutions (Baldwin, 2021; Patel, 2021; Squire, 2021).

The author explores and defines the CRT tenets of interest convergence (Bell, 1980) and whiteness as property (Harris, 1993) in relation to EI (Fricker, 2007; Dotson, 2011) as frameworks for examining three EGOs in the region where these policies have become most dominant. All three are critical tools of analysis for understanding the stake the White conservative political elite have in EGOs, and the magnitude of EI these policies represent, and stand endorse in their rhetoric. Definitions of EI often rely on the work of Amanda Fricker’s (2013) text on the subject, but this paper is invested in the expansions of this theorization for speaking to the nature of the injustice that EGOs represent as a matter of historical trend, with grave implications for futures marked by continued oppression. Whiteness as property and interest convergence are points for explicating the dialectic and material aspects of issues of race and equity in this country; namely, how knowledge processes inherent to higher education sound even more alarms as EGOs become commonplace for college campuses.

To support the arguments laid out, the author provides a historical review of the settler-colonial foundations of higher education as an american institution. This is meant to provide contour to the image of postsecondary education that exists today. In accordance with this paper’s allegiance to CRT, many of the texts would be considered revisionist history (Delgado and Stefancic, 2023), which stray from dominant narratives of american comfort and speak more accurately to the experiences of minoritized populations. The author then applies the same analysis to the sociopolitical contexts of EGOs, and to policy language itself. Each section is closed with an explanation of its connection to tenets of CRT and EI so as to provide a thread to follow into the subsequent discussion section.

In the first presentation of the early writings of this work, the author was lucky enough to be in community with Barbara Applebaum at the annual meeting for the American Educational Studies Association and engage in discourse surrounding EI and CRT applications to EGOs. In conversations surrounding the will in the willful ignorance that is exemplified in the movement of EGOs, the author had shared with Dr Applebaum the early thinking on how that will was the same force that brought together converging interests, which have continually forecasted interest divergence. This is commonly referred to as “political backlash.” The author had said something along the lines of: “if we follow the interest convergence, we can get in front of the subsequent political moves to turn the clocks on what was once celebrates progress.” This conversation planted the seed for what is the thesis of this paper. Interest convergence and divergence happen at the will of white populations because of the american truth of whiteness as property. In the context of higher education, this means that because educational pursuit has largely been white property, it has served as an arena for white populations to converge and diverge their interests with those of the minoritized. For example, the policies that drained federal funding for higher education in the 1970s were passed on the tails of a Civil Rights Movement that shook the very foundation of this country and expanded access to postsecondary education for racially minoritized groups (Berret, 2015).

Ensuring that this social construction is a matter of status quo has largely been the work of postsecondary institutions, and EGOs represent the most recent attempt at epistemically imposed inferiority. Explicit attention to the fact of higher education’s complicity and overall investment in the socialization of oppression is necessary to engage in transformative practice that resists anachronism. If higher education researchers and practitioners do not recognize the stake in both the presence and resistance to EGOs, there would likely be acts of resistance that will belie an act of interest convergence – and later divergence – on the part of the state.

This article provides an overviews of the concept of racelighting. Racelighting is “is an act of psychological manipulation where Black, Indigenous, and People of Color (BIPOC) receive racial messages that lead them to second-guess their lived experiences with racism”

This conceptual paper articulates four primary ways that racelighting manifests in the lives and experiences of Black, Indigenous and People of Color (BIPOC).

There are four common messages that often lead to racelighting: stereotype advancement, resistive actions, inauthentic allyship and misrepresenting the past.

While much has been written about gaslighting, few frameworks articulate how gaslighting occurs in a racialized context.

This beginning chapter offers a comprehensive overview of community development, tracing its historical roots and societal implications. It underscores community development’s role in fostering social cohesion and positive change. Beginning with its foundational principles of collective action, participation, and empowerment, the chapter delves into its evolution in response to industrialization and urbanization. It explores diverse scales, contexts, tools, and strategies used in community development and its broader societal impact. The chapter advocates for inclusivity and active engagement of community members, emphasizing tailored solutions that address unique challenges. It acknowledges complexities like ethical dilemmas, power imbalances, and cultural sensitivities, underscoring the importance of integrity and local context understanding in community development.

This chapter focuses on the intricacies of marginalized communities in Bangladesh. It provides an in-depth understanding of these communities, considering their sociocultural backgrounds and the challenges they face. This chapter introduces the empowerment paradigm, highlighting the importance of empowering marginalized groups as a catalyst for positive change. It further explores various strategies and initiatives designed to uplift these communities, emphasizing the pivotal role of family planning in this process. By examining the transformative impact of family planning on marginalized communities, this chapter underscores how it can lead to improved health, education, economic opportunities, gender equality, and overall community development in the Bangladeshi context.

The Baduy tribe has its own uniqueness and values regarding the forest; it manages the forest using customary law to keep it sustainable. This research aims to describe the position of customary law used by the Baduy tribe to conserve forest areas.

This research is a qualitative research conducted in September 2019 and 2020 at Baduy. The data were collected through a literature study and in-depth interviews with informants related to the Baduy tribe. The collected data included documentation and interview transcripts that were translated into English. Data analysis was conducted in a descriptive manner, equipped with related evidence.

The Baduy community holds firm to its customs and culture called pikukuh. The Baduy community applies the concept of sustainable forest management in that local communities are directly involved in forest management activities to improve welfare and implement sustainable forests.

The implication of this research is that it is beneficial for forest conservation based on customary law, using the conservation approach of the Baduy tribe as a local community in protecting the sustainability of forest resources and their sustainability for the next generation. This study contributes as a guide for the government to formulate policies that will include local communities into conservation programs and government policies. It may apply to a study of coordination with related institutions such as the Ministry of Environment and Forestry in implementing forest conservation.

This study uses primary data from the Baduy tribe, which has unique local traditional values regarding the territory and the important role of the forest. The originality of the findings from the excavation of each activity was based on the procedures and beliefs regulated in customary law regarding forest management. Preservation of traditional knowledge in customary law has contributed to the urgency of sustainable forest conservation and biodiversity conservation, which is part of the traditional knowledge of the Baduy tribe.

The article aims to elucidate how embracing Tropicália's conceptual framework can foster a more fluid and adaptive approach to organizing, transcending traditional boundaries and embracing diversity, innovation and creativity. The analysis encompasses various facets of organizational dynamics, including holdership, professional praxis, organizational ambiance, knowledge dissemination and diversity promotion. By examining Tropicália's reverberations in these areas, this article seeks to provide insights and perspectives that can contribute to the literature on organizational theory and practice, offering a rejuvenated and contemporaneous approach to the art of organizing.

This article explores the conceptual architecture of Tropicália, a Brazilian cultural and artistic movement, and its potential impact on contemporary organizational structures. By embracing Tropicália's essence, organizations can cultivate an adaptable and diverse ethos, free from traditional constraints. This analysis encompasses holdership as sustenance, professional praxis, organizational ambiance, knowledge dissemination and diversity promotion. Tropicália's potential to foster engagement, fuel innovation and shape an inclusive culture is examined. This article contributes a contemporary perspective to organizational theory, emphasizing the importance of integrating Tropicália's intellectual fabric for navigating the modern business landscape and fostering creativity and innovation.

The findings of this study highlight the potential impact of Tropicália on contemporary organizational practices. By embracing Tropicália's conceptual framework, organizations can foster a more fluid and adaptive approach to organizing, transcending traditional boundaries and embracing diversity, innovation and creativity. Tropicália's immersive and transformative esthetic experiences can create dynamic and inclusive organizational environments that encourage individual agency and stakeholder engagement. The analysis encompasses implications for holdership and management practices, organizational culture, collaboration and knowledge sharing, diversity and inclusion, innovation and creativity. Tropicália has the potential to foster employee engagement, drive innovation and create a more inclusive and adaptive organizational culture.

This article provides originality and value by exploring the potential ramifications of Tropicália on contemporary organizational esthetics. It offers a fresh and contemporary perspective on the art of organizing by drawing upon the unique conceptual framework of Tropicália. By embracing the principles of Tropicália, organizations can cultivate an organizational ethos that goes beyond traditional boundaries, fostering adaptability, diversity and innovation. The analysis encompasses aspects of organizational practices, including holdership, professional praxis, organizational culture and diversity and inclusiveness. The findings contribute to the existing literature on organizational theory and praxis, offering a rejuvenated perspective on organizing in the modern business landscape.