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The purpose of this paper is to provide the reader with a high-level overview of the key messages of each of the four King Reports on Corporate Governance for South Africa, published during the period from 1994 to 2017, with a particular focus on the stakeholder-inclusive approach. While confirming the constant themes and messages, it also highlights the unique features and attributes of each of these reports.

This paper is based on a review and comparison of the four King Reports of Corporate Governance for South Africa with a particular focus on the stakeholder-inclusive approach.

The key findings of this paper are: the concept of “stakeholder inclusivity” is a common theme across all four the King Reports forming part of the review while, at the same time, having a unique flavour in each of the reports and visibly developing over the years. The reliance on human intervention and ethical leaders to appropriately and effectively steer the stakeholder-inclusive approach is obvious. In the absence of this, no corporate governance code will provide adequate safeguards to stakeholders against corporate failures and disasters, whether in South Africa or anywhere else.

This paper is a part of a special issue which looks at the contribution of the King Reports to governance globally.

This paper aims to delve into the progress in governance application regimes over the years.

This paper was conceptual/analytical in nature and based on research of King Reports and other desktop research.

Distinctive developments in the narrative and practice of governance in the King Reports were found.

A unique reporting of the development in governance praxis through the King Reports is provided.

This paper aims to discuss the King Reports and Codes and the development of South Africa’s common law. The role of developing the common law is explicitly recognised in the Constitution, as is the obligation to give effect to the spirit, purport and objects of the Bill of Rights. With decisions of the Supreme Court of Appeal being based on the King Code, the King Code is now an integral part of South Africa’s common law.

When the task team drafting King IV commenced their work, one of the important issues raised with Mervyn King, as Chairman, was the challenge to ensure that King IV was aligned to the now firmly entrenched common law principles taken from King I, King II and King III. It is believed that this has been achieved and it is hoped that King IV (and the subsequent King Reports that will inevitably follow because the corporate milieu keeps changing) continues to enrich South Africa’s common law.

The King Reports and Codes have been made part of South Africa’s common law.

This paper fulfils an identified need to study the King Report and Code, as it relates to South Africa’s common law.

This chapter focuses on the largely unexplored within- and cross-category spillovers between category kings and commoners within the field of the sharing economy. Going beyond the reputational spill-overs that are the main focus of extant literature, the authors also consider spill-overs in awareness, regulation, and customer usage between category kings and commoners, providing a holistic view of what it means to be a commoner in the same or adjacent category as a king. On the basis of a mixed-method study based on semi-structured interviews with UK sharing platforms and a consumer survey, the authors show that category commoners are affected by kings differently depending whether they are in the exact same sub-category or in an adjacent one within the same larger category. This chapter expands extant work on within and cross-category dynamics by taking the less popular perspective of the less visible category members. Studying these dynamics in the setting of the sharing economy also contributes to the authors’ knowledge of what enables/hinders the growth of a new field as a whole. Finally, the findings have important policy implications.

The frequent occurrence of stonethrowing by Palestinian boys presents a dilemma pulling activists in disparate directions, provoking contested interpretations of this tactic and forcing international human rights workers (HRWers) to weigh their relative commitments to nonviolence, noninterference, and solidarity with Palestinians. In tactical discussions, local activists and HRWers often frame stonethrowing by referencing historical nonviolent templates, sometimes to legitimize “limited violence” and sometimes to condemn it. Building from fieldwork and interviews, I argue that memory templates serve as master frames that aid in interpreting protest actions, perhaps especially in settings where heterogeneous teams of international activists seek common frames of reference as they negotiate a developing praxis in a new context. Nevertheless, these templates were sometimes constructed through highly selective readings of the multilayered discourse and complex biographies of such figures as Gandhi and King. While the “hermeneutic circle” anticipates such selective readings, I argue that even the multivocal, sometimes contradictory, Gandhi and King texts can be remembered and applied in patterns that appear co-optive to the opposing camps of principled and pragmatic nonviolent adherents. Grounded in HRWer deliberations in the field, the core theoretical contribution of this paper maps out discursive strategies activists employ as they leverage memory templates in tactical debates.

Hannah King occupies a unique place in missionary and colonial history, the history of education, cross‐cultural relations and material culture in New Zealand. She was the only woman from the first 1814 Missionary settlement of the Church Missionary Society (CMS) in New Zealand to remain in New Zealand for the rest of her life, yet she does not have an entry in the Dictionary of New Zealand Biography, and is rarely indexed in either New Zealand’s general historical works or even works more specifically related to the Missionary era. John and Hannah King were one of three artisan missionary couples who sailed with the Revd Samuel Marsden on his ship, the missionary brig ‘Active’, from Port Jackson, Australia to Rangihoua, in the Bay of Islands, in late 1814. Marsden’s 1814 Christmas Day service on the beach at Rangihoua is recognised as the beginning of missionary activity and planned European settlement on New Zealand soil.

This research aims to identify the use of the public relations (PR) methods implemented by King Rama V and his administration to counter the threat to Siam of imperialism in the late 19th century. It also seeks to demonstrate the interplay of the communication strategies used in international diplomacy to enhance Siam's visibility among major European nations.

This is a historical study using both primary and secondary sources. It is a development of the national PR history methodology using a descriptive, fact-based and event-oriented approach.

The main findings are that (1) a PR strategy drove international diplomacy under the administration of Siam's monarch incorporating strategies such as governmental press relations activities; (2) the strategy in building Siam's image as a civilized country was successfully communicated through the personality of King Rama V during his first trip to Europe; (3) with a close observation of the public and press sentiments, the outcome of the integrated PR and diplomatic campaigns was that Siam defended its sovereignty against British and French imperialists’ pressures and was therefore never colonized.

This research adds to the body of knowledge of global PR history by demonstrating that PR evolved before the 20th century in different countries and cultures with different historical paths and sociocultural, political and economic contexts.

This study from an Asian nation demonstrates that PR was being practiced in the late 19th century outside the Western context, prior to the advent of the term. It is a rare example of PR being developed as a part of an anti-colonization strategy.

The purpose of this paper is to raise the question of whether having ethical values dictate actions at defining moments and builds upon theoretical frameworks in ethics, entrepreneurship and national culture. Three ethical approaches recommended for this case are: ends-based, virtue-based and rules-based.

The methods of data collection were both primary and secondary. Primary data were collected through face to face and phone interviews with the primary subject. Secondary data were obtained through research journals and articles.

This case study illustrates the experiences of a young female entrepreneur in Tanzania, Africa. It investigates the role of cultural practices, unemployment, corruption and ethics in shaping business decisions. The Tanzanian culture and business climate typically view women in traditional roles, while men dominate in corporate roles. These factors limit the ability of women to succeed. Elisa King is determined to pursue her dream to create a business beneficial to her community. To realize her dream, King finds herself in an ethical dilemma brought on by an overall corrupt culture.

This case is appropriate for undergraduate- and graduate-level courses with an ethics component.

Sages and seers in ancient India specified dharma, artha, kama and moksha as the four ends of a moral and productive life and emphasised the attainment of a proper balance between the spiritual health and the material health. However, most of their intellectual energy was directed towards the attainment of moksha, the salvation from birth‐death‐rebirth cycle. Kautilya, on the other hand considered poverty as a living death and concentrated on devising economic policies to achieve salvation from poverty but without compromising with ethical values unless survival of the state was threatened. Kautilya's Arthashastra is unique in emphasising the imperative of economic growth and welfare of all. According to him, if there is no dharma, there is no society. He believed that ethical values pave the way to heaven as well as to prosperity on the earth, that is, have an intrinsic value as well as an instrumental value. He referred the reader to the Vedas and Philosophy for learning moral theory, which sheds light on the distinction between good and bad and moral and immoral actions. He extended the conceptual framework to deal with conflict of interest situations arising from the emerging capitalism. He dedicated his work to Om (symbol of spirituality, God) and Brihaspati and Sukra (political thinkers) implying, perhaps, that his goal was to integrate ethics and economics. It is argued that the level of integration between economics and ethics is significantly higher in Kautilya's Arthashastra than that in Adam Smith's Wealth of Nations or for that matter in the writings of Plato and Aristotle.

Man has been seeking an ideal existence for a very long time. In this existence, justice, love, and peace are no longer words, but actual experiences. How ever, with the American preemptive invasion and occupation of Afghanistan and Iraq and the subsequent prisoner abuse, such an existence seems to be farther and farther away from reality. The purpose of this work is to stop this dangerous trend by promoting justice, love, and peace through a change of the paradigm that is inconsistent with justice, love, and peace. The strong paradigm that created the strong nation like the U.S. and the strong man like George W. Bush have been the culprit, rather than the contributor, of the above three universal ideals. Thus, rather than justice, love, and peace, the strong paradigm resulted in in justice, hatred, and violence. In order to remove these three and related evils, what the world needs in the beginning of the third millenium is the weak paradigm. Through the acceptance of the latter paradigm, the golden mean or middle paradigm can be formulated, which is a synergy of the weak and the strong paradigm. In order to understand properly the meaning of these paradigms, however, some digression appears necessary.