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In this chapter, I suggest that institutional guidelines and principles for conducting ethical research within Indigenous and cross-cultural contexts (see for example, the Australian Institute of Aboriginal and Torres Strait Islander Studies Guidelines for Ethical Research in Indigenous Studies, 2012) may not, in themselves be enough to promote the ethical practices nor lead to innovative outcomes if the fundamental premises of Western research in Indigenous contexts remain the same. Alternatively, valuing and applying Indigenous conceptions of Being, relationality and knowing when engaging with Indigenous participants and also, within actual procedures of research may lead to greater ethical know-how and a deeper understanding of how Indigenous modes of knowledge production can extend the frontiers of knowledge to solve real world problems. Such possibilities are predicated on recognising the limitations of our own epistemologies and ontologies and addressing the question of how we might refigure the role and positioning of ‘outsider’ researchers in ways that imbed, more self-reflexive and culturally appropriate modes of engagement and the application of Indigenous notions of Being, knowing and doing into research procedures to enhance the impact and benefits of research both within and beyond Indigenous communities.

This research provides accounting-ethics authors and administrators with a benchmark for accounting-ethics research. While Bernardi and Bean (2010) considered publications in business-ethics and accounting’s top-40 journals this study considers research in eight accounting-ethics and public-interest journals, as well as, 34 business-ethics journals. We analyzed the contents of our 42 journals for the 25-year period between 1991 through 2015. This research documents the continued growth (Bernardi & Bean, 2007) of accounting-ethics research in both accounting-ethics and business-ethics journals. We provide data on the top-10 ethics authors in each doctoral year group, the top-50 ethics authors over the most recent 10, 20, and 25 years, and a distribution among ethics scholars for these periods. For the 25-year timeframe, our data indicate that only 665 (274) of the 5,125 accounting PhDs/DBAs (13.0% and 5.4% respectively) in Canada and the United States had authored or co-authored one (more than one) ethics article.

Teachers advocating for increased engagement by culturally and linguistically different (CLD) students in gifted and advanced programs can use Community Problem Solving (CmPS) to promote cultural competence, positive future images, a future orientation, and critical and creative thinking skills. This chapter provides an overview of standards for developing cultural competence for working with CLD students (Ford & Whiting, 2008), taking into account principles of multicultural education (Banks & Banks, 2010) and stages within the Incubation Model of Teaching (Torrance & Safter, 1990). A guide is presented for teachers as culturally responsive coaches of CLD students in their use of CmPS to enhance their engagement in learning in gifted and advanced programs. In addition, the types of projects and documentation required as part of CmPS projects are discussed, including the written report sections and scoring criteria used in the evaluation.

Evaluation of research is a core function of academic work, yet there has been very little theoretical development about what it means to ‘know’ in relation to judgements made in examination of doctoral research. This chapter addresses the issue by reflecting on findings from three projects aimed at enhancing understanding of doctoral examination. In order to progress understanding about knowledge judgements in the doctoral research context, the chapter draws on two key contributions in the field of knowledge and knowing, namely, Habermas’ cognitive interests and Chinn, Buckland and Samarapungavan’s notion of epistemic cognition. It examines the common ground between the two bodies of theory, drawing illustratively on empirical work in the field of doctoral examination. The comparison of the Habermasian theory of cognitive interests with Chinn et al.’s notion of epistemic cognition led to the conclusion that there were areas of overlap between the two conceptual schemas that could be utilised to advance research into doctoral examination in higher education. Habermas’ cognitive interests (which underpin his ways of knowing theory) offer a conceptual lens that facilitates analysis of the interaction of ontological and epistemic components of knowledge production. Chinn et al.’s notion of epistemic cognition allows for finer grained analysis of aspects of the cognitive work involved in knowledge rendition. This work is particularly pertinent in an era that sees the boundaries of the disciplines being challenged by the need for new perspectives and cross-disciplinary approaches to solving complex problems.

I don’t remember exactly when I began to be interested in music, but my mother and godmother would laughingly recall when they knew I would be musically inclined. Though I was then in diapers, whenever Tommy Dorsey's recording of Boogie Woogie was played, I would immediately begin to pat my feet. My first conscious memory of reacting to music when I was very young were the times my father would sing little ditties and play his banjo. He could carry a tune, and he played the banjo quite well. His greatest musical feat, however, was as a whistler, and I would try to imitate his whistling style, without success as I grew older. Then too, my siblings and I would sing and recite little nursery rhymes before our parents, and I would compose songs for my sisters to sing. Before he died an early death at 37 my father gave me a mouth harp and a harmonica which I kept for many years; I later misplaced it while in college. I later bought another harmonica which I kept throughout my years in the U.S. Army, my travels throughout Europe, and throughout my years in graduate school. How and why we each possess the talents and skills we have are questions I’ve never fully understood. So I’ve concluded that we just have them, and we’ll never be able to explain it. Throughout this chapter four reference points will be used to explain my exposure to music and my music biculturality: schools, churches, home, and my neighborhood. If I make very few references to whites, it is simply because during my early life my contact with whites was minimal, and white individuals played a minor role in my life, as at home my world centered around my parents and godparents, siblings, and other family members, and neighborhood friends; at school my world was a completely black world. The first white I got to know outside of my early work experiences was the white Presiding Bishop of the Reformed Episcopal Church who visited St. John's Episcopal Church at least six or seven times a year.

Children comprise a significant component of developing countries’ populations, but are rarely present in a substantive way in urban decision-making. The first step toward changing the exclusion of children in urban planning is through analyzing the roots of the problem. Applying a critical approach, this research aimed to explore and challenge the structural patterns of society that exclude children and marginalize them in the case of Iran. The present study interviewed Iranian urban planning professionals in a range of roles, to explore the roots of the persistent failure to incorporate children’s voices. The findings revealed various obstacles to including children: on the one hand, these impediments consisted of broad macro-level barriers derived from the cultural context; on the other, obstacles included micro-level barriers associated with planning processes and the urban management system. Together these embedded sociocultural roots provide insights into mechanisms maintaining a top-down approach and preventing it from shifting to a more inclusive and child-friendly approach in planning modern Iranian cities.