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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 study aims to explore the similarities and differences between the three concepts that are commonly used to describe the knowledge of traditional and indigenous communities, namely, indigenous knowledge, traditional knowledge and local knowledge, with a view to contributing to the discourse on conceptualizing indigenous knowledge.

Data was extracted from the Scopus database using the main terms that are used for indigenous knowledge, namely, “indigenous knowledge” (IK), “traditional knowledge” (TK) and “local knowledge” (LK). Data were analyzed according to the themes drawn from the objectives of the study, using the VOSviewer software and the analytical tool embedded in the Scopus database.

The findings indicate that whereas IK and LK are older concepts than TK, TK has become more visible in the literature than the former; there is minimal overlap in the use of the labels in the literature; the three labels’ literature is largely domiciled in the social sciences; and that there were variations in representation of the labels according to countries and geographic regions.

The author avers that the scatter of literature on the knowledge of traditional and indigenous peoples under the three main labels has huge implications on the accessibility and use the literature by stakeholders including researchers, students, information and knowledge managers and information service providers.

This study demonstrates the application of informetrics beyond is traditional use to assess trends, nature and types of research patterns and mathematical modeling of information patterns to encompass the definition of the scope of concepts as covered in the literature.

This chapter explores the approaches to digital representation of Australian Aboriginal art and visitor engagement in museum exhibition spaces from a digital design perspective. It discusses recent developments in the fields of digital representation of Aboriginal art, immersive exhibition design and visitor engagement. Through a case study of an immersive exhibition on Australian Aboriginal art in the National Museum of Australia, Canberra, this chapter identifies how Aboriginal art can be digitally represented by appropriate immersive technologies ranging from augmented realities [ARs] and virtual realities [VRs] to mixed reality [MRs] and extended reality [XRs] for enhancing visitors’ immersive digital experience. According to the analysis, the digital representation of Aboriginal artworks needs to be conducted practically, cognitively and ontologically based on understanding Australian Aboriginal history and culture. Visitors can engage with Aboriginal art stories meaningfully through immersive exhibitions through this holistic approach.

This chapter examines the role of heritage as a means of empowering destination communities and providing deeper and more meaningful encounters between tourists and their destination, which contributes to the notion of Destination Conscience by highlighting more sustainable and humane ways of ‘doing’ tourism and opening places up to greater community involvement and access by visitors. This includes heritage concepts such as Indigenous communities, local spirituality and religious traditions, public archaeology and ordinary heritage, and how these translate into deeper engagement between residents and tourists, community empowerment and a more creative and holistic tourist experiences. Conceptually, this chapter highlights notions of empowerment, tourists' experiences and Destination Conscience.

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.

The transcript is of one from a number of interviews with disaster risk reduction (DRR) “pioneers” carried out in 2022 as a part of the United Nations Office for Disaster Risk Reduction (UNDRR) project to record the history of the field. It aims to enable one of the “pioneers” to explain his role in the emergence of disaster studies and provide critical commentary on what he considers is wrong with current DRR approaches.

Terry Cannon was interviewed to explain the beginnings of his involvement in disasters research and to comment on his views on progress in the field of disaster risk reduction since his early work in the 1980s. The transcript and video were developed in the context of the UNDRR project on the history of DRR.

The interview provides an account of the origins of the book “At Risk” and why it was considered necessary. This is put into the context of how the field of DRR has emerged since the 1980s. It elicits opinions on what he considers the gaps in both his early work (especially in the book “At Risk” of which he was a co-author) and in the field of DRR recently.

It provides historical context on how early disaster research developed the alternative framework of “social construction” of disasters, in opposition to the idea that they are “natural”. It challenges some of the approaches that have emerged as DRR and has been institutionalised, including its increasing difficulty in supporting the ideas of social construction.