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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.

While companies in developed countries are increasingly turning to indigenous employees, integration measures have met with mixed results. Low integration can lead to breach of the psychological contract, i.e. perceived mutual obligations between employee and employer. The purpose of this paper is to identify how leadership and organizational integration measures can be implemented to promote the perceived insider status (PIS) of indigenous employees, thereby fostering fulfillment of the psychological contract.

A search for relevant literature yielded 128 texts used to identify integration measures at the level of employee–supervisor relationships (leader-member exchanges, inclusive leadership) and at the level of employee–organization relationships (perceived organizational support, pro-diversity practices).

Measures related to leadership included recruiting qualified leaders, understanding cultural particularities, integrating diverse contributions and welcoming questions and challenges. Organizational measures included reaching a critical mass of indigenous employees, promoting equity and participation, developing skills, assigning meaningful tasks, maintaining good work relationships, facilitating work-life balance, providing employment security, fostering support from communities and monitoring practices.

While PIS has been studied in western and culturally diverse contexts, it has received less attention in indigenous contexts. Yet, some indigenous cultural values are incompatible with the basic assumptions of mainstream theories. Furthermore, colonial policies and capitalist development have severely impacted traditional indigenous economic systems. Consequently, indigenous people are facing many barriers to employment in ways that often differ from the experiences of other minority groups.

This paper aims to present the findings of a government-initiated project that sought to explore the possibility of incorporating cultural connections to land within the federal national accounting system using the United Nations Systems of Environmental-Economic Accounting (UN-SEEA) framework as a basis.

Adopting a critical dialogic approach and responding to the calls for critical accountants to engage with stakeholders, the authors worked with two Indigenous groups of Australia to develop a system of accounts that incorporates their cultural connections to “Country”. The two groups were clans from the Mungguy Country in the Kakadu region of Northern Territory and the Ewamian Aboriginal Corporation of Northern Queensland. Conducting two-day workshops on separate occasions with both groups, the authors attempted to meld the Indigenous worldviews with the worldviews embodied within national accounting systems and the UN-SEEA framework.

The models developed highlight significant differences between the ontological foundations of Indigenous and Western-worldviews and the authors reflect on the tensions created between these competing worldviews. The authors also offer pragmatic solutions that could be implemented by the Indigenous Traditional Owners and the government in terms of developing such an accounting system that incorporates connections to Country.

The paper contributes to providing a contemporary case study of engagement with Indigenous peoples in the co-development of a system of accounting for and by Indigenous peoples; it also contributes to the ongoing debate on bridging the divide between critique and praxis; and finally, the paper delves into an area that is largely unexplored within accounting research which is national accounting.

This paper examines the relationship between indigenous cultures and employee efficiency and how cronyism strengthens or weakens the relationship in the Ghanaian state-owned enterprises (SOEs) in response to the employee efficiency.

This study employs a quantitative approach by a cross-sectional survey to collect data from 400 workers in ten SOEs in Ghana. The analysis is done by using descriptive statistics and hierarchical regression techniques.

The findings indicate that showing gratitude is the predominant indigenous culture in the SOEs of Ghana while irregularity (absenteeism) is not dominant. Moreover, the practice of cronyism is high. It reveals that the indigenous cultures, except for respect for the elderly, relate negatively to employee efficiency, and cronyism strengthens the relationship between indigenous cultures and employee efficiency.

The paper contributes to the literature by providing empirical evidence that cronyism effectively strengthens the relationship between indigenous cultures and employee efficiency in a developing country. Strategies to discourage cronyism should be the key focus of public administrators, as well as mechanisms to limit the practice of adverse indigenous cultures.

Drawing on indigenous theory of Ibn Khaldun, the rise and fall of States, this paper explores the agency of women entrepreneurs in family business in Bahrain and the underlying enablers in supporting and facilitating the exercise of this agency. This study attempts to move beyond the Western-centric studies to reflect and bring to light the unique institutional settings of the Gulf States.

The research builds on a rich qualitative single case of a family business based in Bahrain. The single case study methodology was motivated by the potential for generating rich contextual insights. Such an approach is particularly valuable to gain a more holistic and deeper understanding of the contextualized phenomenon and its complexity.

In this study the authors show how women entrepreneurs take two different paths to enter and become involved in the family business, the barriers they are subjected to and the active role they play in dismantling the challenges to the extent that they become the main mediators between the family business and central institutions in society.

By incorporating indigenous theory with Western family business concepts, the study extends existing understanding of women entrepreneurs in family business by underscoring the agency that women entrepreneurs have in “doing context” and the role that women play in strengthening common cause and destiny within the family and the business by building and drawing on different forms of loyalty.

Broadly understood as repeated, intentional, and aggressive behaviors facilitated by digital technologies, cyberbullying has been identified as a significant public health concern in Australia. However, there have been critical debates about the theoretical and methodological assumptions of cyberbullying research. On the whole, this research has demonstrated an aversion to accounting for context, difference, and complexity. This insensitivity to difference is evident in the absence of nuanced accounts of Indigenous people's experiences of cyberbullying. In this chapter, we extend recent critiques of dominant approaches to cyberbullying research and argue for novel theoretical and methodological engagements with Indigenous people's experiences of cyberbullying. We review a range of literature that unpacks the many ways that social, cultural, and political life is different for Indigenous peoples. More specifically, we demonstrate there are good reasons to assume that online conflict is different for Indigenous peoples, due to diverse cultural practices and the broader political context of settler-colonialism. We argue that the standardization of scholarly approaches to cyberbullying is delimiting its ability to attend to social difference in online conflict, and we join calls for more theoretically rigorous, targeted, difference-sensitive studies into bullying.

This study evaluates “potentials for using tourism in promoting indigenous resources for community development at Musina Municipality, Limpopo Province, South Africa.”

The study used a questionnaire survey, focus group discussions, and field observations to gather data. Microsoft Excel, Spreadsheet, cross-tabulation analysis, and manual sorting contributed to quantitative and qualitative data analyses.

The study uncovered vast significant indigenous species, resources, and tourism potentials with low impacts of indigenous species and resource benefits to the local communities. The details pointing to the actual and potential indigenous resources situations around tourism activities in Musina municipality emerged prominently. Thus, the study concluded such significant indigenous species, resources, and better tourism potentials need a well-combined strategy to channel the benefits to the local community's livelihoods.

The issue of indigenous resources, forests, trees, and tourism concerning rural community livelihoods has become of curiosity in the past few years. Nonetheless, few such studies have investigated the synergies between tourism and significant indigenous species and resources to improve their livelihoods.

The paper debunks Peter P. Li’s assertion that Yin-Yang is superior to any other cognitive frames or logical systems for paradox research. The purpose of this paper is to alert the Chinese indigenous management researchers to the danger of Chinese exceptionalism and over-confidence.

To show that Peter P. Li’s assertion is doubtful, the authors identify the flaws in his analysis.

The authors find that there are three serious flaws in Peter P. Li’s analysis. First, there are four defects in the typology of cognitive frames he built in order to compare Yin-Yang with the others. Second, his understanding of dialectics in general and Hegelian dialectics in particular is flawed. And finally, without resorting to Yin-Yang, many scholars can develop theories that are equivalent to those derived from Yin-Yang.

Due to the page limit, this paper only focuses on arguing that Yin-Yang is not superior to other cognitive frames or logical systems without going one step further to explain in which situations Yin-Yang are valuable and might be more suitable than others for helping us understand some research issues.

This paper implies that we should not blindly believe that the Chinese way of thinking and acting is superior to other people’s. Chinese people should be open-minded in the globalized era, not only promoting their own culture but also appreciating and learning from other cultures.

The reduction of cultural exceptionalism and ethnocentrism can make cross-cultural communication and interaction smoother.

This paper is a rigorous critique on the “Yin-Yang being superior” assertion of Peter P. Li.

The purpose of this paper is to highlight the method of field work supervision in BSW and MSW programmes offered through open and distance learning (ODL) at the Indira Gandhi National Open University (IGNOU). The key argument of the paper will focus on the fact that despite various challenges, field work supervision through ODL provides lot of scope and flexibility to students, generating a cadre of trained social work professionals.

The paper adopts a case study approach in presenting the various methods employed for field work supervision by the University. This section will highlight the achievements in terms of developing indigenous theory course and the best practices adopted by IGNOU to train social work professionals through adequate and timely supervision in the ODL mode.

Field work supervision in the ODL mode poses many challenges, especially when compared to that in the conventional universities. Some of these include irregular meeting of supervisor and student, inability of students to meet supervisor due to several reasons like remote location, poor economic background, lack of leave for working professionals, etc.

There is a need for developing a mechanism to regularly orient field work supervisors in supervising students in the ODL mode. It is recommended that regular field work practicum workshops be conducted for supervisors and students. Viva for field work could be made mandatory at different regional centres. Field work supervision could be enhanced through the use of technology, namely, Skype, e-mail, WhatsApp, etc.

The paper describes the various nuances of field work supervision through ODL system. It is an original work and is of great value in understanding the challenges and difficulties encountered by learners and academic counsellors throughout the process of supervision. The paper highlights important recommendations by the stakeholders themselves in mitigating the challenges faced during field work supervision through ODL.

The purpose of this paper is to examine the purchase behavior of consumers towards green products by adapting and extending the theory of planned behavior with the inclusion of three pertinent environmental factors posited to reflect environmental consciousness in the form of environmental concern, environmental knowledge and environmental values.

The data was collected from 410 consumers at shopping malls with retail stores selling green and non-green products in a developing country using cluster sampling and analyzed using covariance-based structural equation modeling.

The findings of this study indicate that environmental factors reflecting environmental consciousness positively influence consumers’ attitude towards purchasing green products, wherein consumers’ environmental values have a stronger influence than their environmental concern and environmental knowledge. The findings also reveal that subjective norm, attitude and perceived behavioral control toward purchasing green products positively shape green purchase intention. The same positive effect is also witnessed between green purchase intention and behavior. However, perceived behavioral control towards purchasing green products had no significant influence on green purchase behavior.

This study suggests that green marketers should promote environmental consciousness among consumers to influence and shape their planned behavior towards green purchases. This could be done by prioritizing efforts and investments in inculcating environmental values, followed by enhancing environmental knowledge and finally inducing environmental concern among consumers. Green marketers can also leverage subjective norm and perceptions of behavioral control toward purchasing green products to reinforce green purchase intention, which, in turn, strengthens green purchase behavior. This green marketing strategy should also be useful to address the intention–behavior gap as seen through the null effect of perceived behavioral control on purchase behavior toward green products when this strategy is present.

This study contributes to theoretical generalizability by reaffirming the continued relevance of the theory of planned behavior in settings concerning the environment (e.g. green purchases), and theoretical extension by augmenting environmental concern, environmental knowledge and environmental values with the theory of planned behavior, resulting in an environmentally conscious theory of planned behavior. The latter is significant and noteworthy, as this study broadens the conceptualization and operationalization of environmental consciousness from a unidimensional to a multidimensional construct.