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The conflict in Darfur reached crisis proportions in 2003 when rebel groups began to attack Government of Sudan forces. These attacks were motivated by years of neglect by the government and by political polarization of the area. Despite ceasefires and peace talks, the violence continues in 2018. This essay examined the crisis in Darfur from the perspective of social structure. Three social structures were identified: global climate change, race, and gender. Although there are significant complexities associated with these three social structures, possible paths to agency for the people of Darfur are discussed.

This chapter examines changing attitudes towards exhibiting Chinese immigration in New Zealand. Drawing on archival research and qualitative interviews with subject experts and visitors, three museums are discussed: national narratives at the New Zealand Maritime Museum in Auckland and The Museum of New Zealand Te Papa Tongarewa in Wellington; and regional representations at the Toitū Otago Settlers Museum in Dunedin.

The exhibition analysis shows that multicultural narratives of tangata tiriti immigration including Chinese only became prevalent in the 1990s, when changing attitudes in society at large and progressive immigration legislation influenced strategies of display.

These modernised national narratives propagate a multicultural paradigm. However, exhibiting Chinese immigration history constitutes only a small part of the larger mission of national museums. Accordingly, narratives of Chinese immigration remain superficial, serving celebratory representations of ethnic communities, while racism and discrimination are an important, but not central aspect of these narratives.

At the regional level, Toitū re-invented itself into a social history museum with a more inclusive and reconciliatory agenda, with a redesign in 2013 subsuming Chinese immigration into an intercultural narrative, featuring alongside other minority groups with a focus on cultural contact and exchange.

Nevertheless, all three museums still rely on narratives based on minorities and majorities arranged around a stable hegemony. Consultation and cooperation with Māori also reveal the wish to be presented as first people, set apart from tangata tiriti. That way biculturalism seems to act as a dividing force spatially, but thematically both immigration histories are more and more intertwined.

In her opinion piece, Deanne Hanchant-Nichols, a Ngarrindjeri mi:mini (woman) with diverse Aboriginal family connections, reflects on the progress of the galleries, libraries, archives, and museums [GLAM] sector in collaborating with Indigenous communities. She observes a shift from tokenistic consultation towards meaningful engagement, where Indigenous voices are authentically integrated into exhibitions and programmes. The author highlights the example of Te Papa Museum in New Zealand, which successfully partnered with Māori Peoples to create an inclusive and engaging museum experience, contrasting this with the more colonial undertones in some Australian museums.

Hanchant-Nichols explores the concept of Tarrkarri, a proposed cultural centre at Lot 14 in Adelaide, South Australia, which aims to showcase Aboriginal and Torres Strait Islander cultural treasures and contemporary works. She acknowledges the challenge of creating a space that genuinely reflects Indigenous culture while operating within a Western cultural paradigm. She emphasises the need for Tarrkarri to be a living cultural centre, accommodating the diverse needs of Aboriginal and Torres Strait Islander communities, offering educative and entertainment elements, and maintaining cultural safety.

The author underscores the importance of collaboration with local Kaurna custodians and other cultural groups, respecting their perspectives. She acknowledges the significance of the site on Kaurna Country and the potential for Tarrkarri to establish an internationally renowned cultural centre. Hanchant-Nichols believes that Tarrkarri, with its potential to showcase both heritage and contemporary Indigenous knowledge, could not only excel in the GLAM space but also become a leader in the science, technology, engineering, and mathematics [STEM] field, ultimately shaping a better future for all.

Four months after I got to America, I was invited to a Christmas party. I brought some chicken wings stir-fried with wine, soybean sauce, sugar and ginger, partly to show appreciation to my new friend, partly out of my smug thought that I was here on a mission to bring authentic Chinese food to American people. Yet the chicken wings were removed from the table not long after the party began, even when there were still plenty of them. Those that were already in people’s plates were at most lightly touched. I moved among people pretending to have a good time yet feeling bashful, defeated and dismayed. How come the other Chinese lady knew better? She brought in a pretty fruit pie, the kind that has cream, peach, strawberry and nuts in it.What we found great about CM grocery store was that they have some rare kinds of ethnic foods. It happened that day that my husband, Li, and I wanted some pig’s feet. In China, this part of pigs is a special delicacy. It is our belief that slowly cooked pig’s feet are desirable for preventing skin aging and for women who just give birth to babies. As we checked out, the cashier, a tall, young man, picked them up, examined for a second and made a light remark, “Dog food!” It was so soft that Li did not hear. The boy had such light blue eyes and light freckles on his face. I found myself scouring my brain for words to say but could not come up with anything.No more showing off of my food! Shawn and Jill¹ just had three new-born babies. To help them out, some of us in the department took turns to contribute food. They are a very easy-going couple and they said they liked ethnic foods. Still I got restless when it was my turn. After some careful rumination, I ordered a vegetable pizza from Papa John’s.

In recent years, accounting for heritage assets has evolved but continuing the diversity in reporting practices remains problematic. Traditional cash-based budgets are still common in governmental accounting in some countries, but these ignore heritage assets as they are non-realisable and often do not generate revenue. Heritage assets do, however, incur cash outflows. The adoption of accrual accounting for recording heritage assets raises the technical issues of recognition and measurement of such assets, both in the balance sheet and income statements.

This chapter examines the financial reporting environment for heritage assets in New Zealand (NZ). The authors provide evidence on the reporting practices of heritage assets by five of NZ’s significant museums during the period 2011–2020, under IAS 16 and IPSAS 17 requirements. The authors analyse disclosures on heritage assets in the financial reports of these museums, including accounting policies, valuation and measurement, income statement impact, and related notes.

The findings suggest that, despite the existence of the International Financial Reporting Standards (IFRS) (IAS 16) and International Public Sector Accounting Standards (IPSAS) (IPSAS 17) reporting standards during this period, a variety of reporting practices exist among NZ museums. For example, heritage assets are recognised either at fair value or historical cost on the balance sheet or not recognised in the financial statements at all. These findings suggest substantial non-uniformity in the actual measurement and reporting of heritage assets. They are of interest to policy-makers and regulators, particularly in countries that are currently considering adoption of IPSAS.

In the last 10 years or so, a growing body of research has highlighted the importance of social movements as the mechanism through which fields change or new fields emerge. This article contributes to this body of research by studying how an organization was able to promote institutional change from the center of a field by channeling the legitimacy generated by local religious movements. Data comes from the archives of a special commission within the Catholic Church that developed rules for adjudicating miracles performed by candidates to sainthood. The social movement is composed of candidates and their supporters who mobilized local communities using miracles. The period of the analysis was the aftermath of the Protestant Schism, when long-established practices and beliefs were fundamentally challenged. By approving miracles that created ties between individuals that spanned across kinship and social status boundaries, the commission was able to channel legitimacy into the wounded core of the Church. At the same time, receiving Rome’s approval reduced the competition the candidate’s supporters faced from other religious activists. The noncontentious interaction that occurred between the two actors gave birth to the field of modern sainthood. The main implication for organization theory is that, even in the absence of conflict, a new environment and ideology can emerge endogenously from the center of a field and transform both the organization and the social movement.