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The purpose of this paper is to explore the ethical dimensions of crisis translation through the lenses of Paul Ricoeur’s philosophical scholarship. In particular, his work on both translation and ethics will be examined in order to draw practical applications for those involved in humanitarian action.

The authors identified relevant themes in the work of renowned philosopher Paul Ricoeur and used philosophical analysis to apply them to ethical issues in crisis translation.

Paul Ricoeur was one of the leading philosophers in the twentieth century, writing on a wide variety of topics. From these, his work on translation and on ethics provided suitable ways to examine ethical issues in crisis translation. In particular, his concept of “linguistic hospitality” provides an important lens through which translation ethics can be examined. In addition, Ricoeur’s approach to ethics emphasised relational and justice dimensions which are crucial to examine in humanitarian settings.

While the findings are conceptual, they have many practical implications for how translation is approached in humanitarian crises. The focus on justice in Ricoeur’s approach has implications for policy and practice and serves to ensure that translation is available for all affected communities and that all groups are included in discussions around humanitarian responses.

Ricoeur’s work provides important insights into both translation and ethics that have significant social implications. His ideas highlight the personal and emotional aspects of translation and ethics, and point to their relational character. His openness to others provides an important basis for building trust and promoting dignity even in difficult humanitarian settings.

Ricoeur’s ethics points to the importance of persons and their relationships, reminding responders that translation is not just a mechanical exercise. This approach fosters an interest in and openness to others and their languages, which can promote respect towards those being helped in humanitarian crises.

The purpose of this paper is to provide insight into the reciprocal relations between the caregiving imparted by immigration centre managers and the role of the researcher in responding to the care that is given by managerial caregivers. To enable this, we draw on a feminist theory of care ethics that considers individuals as relationally interdependent.

The analysis draws on a semi-structured interview study involving 20 Finnish immigration reception centre managers.

Insight is generated by reflecting on moments of care that arise between research participants and the researcher in a study of immigration centre management. We emphasise the importance of mature care, receptivity and engrossment in building caring relationships with research participants by acknowledging the care they give to others. Our findings draw attention to the moral and epistemological responsibility to practice care in organizational research.

The paper highlights the relationality between practicing care in immigration centre management and doing qualitative organizational research, both of which rely on mature care, receptivity and engrossment in order to meet the other morally. We draw attention to the moral responsibility to care which characterises researcher–researched relationships and emphasise the importance of challenging methodological discourses that problematise or dismiss care in qualitative organizational research.

For many Indigenous nations globally, ethics is a conversation. The purpose of this paper is to share and mobilize knowledge to build relationships and capacities regarding the ethics review and approval of research with Indigenous peoples throughout Atlantic Canada. The authors share key principles that emerged for shifting practices that recognize Indigenous rights holders through ethical research review practice.

The NunatuKavut Inuit hosted and led a two-day gathering on March 2019 in Happy Valley-Goose Bay, Newfoundland and Labrador, to promote a regional dialogue on Indigenous Research Governance. It brought together Indigenous Nations within the Atlantic Region and invited guests from institutional ethics review boards and researchers in the region to address the principles-to-policy-to-practice gap as it relates to the research ethics review process. Called “Naalak”, an Inuktitut word that means “to listen and to pay close attention”, the gathering created a dynamic moment of respect and understanding of how to work better together and support one another in research with Indigenous peoples on Indigenous lands.

Through this process of dialogue and reflection, emergent principles and practices for “good” research ethics were collectively identified. Open dialogue between institutional ethics boards and Indigenous research review committees acknowledged past and current research practices from Indigenous peoples’ perspectives; supported and encouraged community-led research; articulated and exemplified Indigenous ownership and control of data; promoted and practiced ethical and responsible research with Indigenous peoples; and supported and emphasized rights based approaches within the current research regulatory system. Key principles emerged for shifting paradigms to honour Indigenous rights holders through ethical research practice, including: recognizing Indigenous peoples as rights holders with sovereignty over research; accepting collective responsibility for research in a “good” way; enlarging the sphere of ethical consideration to include the land; acknowledging that “The stories are ours” through Indigenous-led (or co-led) research; articulating relationships between Indigenous and Research Ethics Board (REB) approvals; addressing justice and proportionate review of Indigenous research; and, means of identifying the Indigenous governing authority for approving research.

Future steps (including further research) include pursuing collective responsibilities towards empowering Indigenous communities to build their own consensus around research with/in their people and their lands. This entails pursuing further understanding of how to move forward in recognition and respect for Indigenous peoples as rights holders, and disrupting mainstream dialogue around Indigenous peoples as “stakeholders” in research.

The first step in moving forward in a way that embraces Indigenous principles is to deeply embed the respect of Indigenous peoples as rights holders across and within REBs. This shift in perspective changes our collective responsibilities in equitable ways, reflecting and respecting differing impetus and resources between the two parties: “equity” does imply “equality”. Several examples of practical changes to REB procedures and considerations are detailed.

What the authors have discovered is that it is not just about academic or institutional REB decolonization: there are broad systematic issues at play. However, pursuing the collective responsibilities outlined in our paper should work towards empowering communities to build their own consensus around research with/in their people and their lands. Indigenous peoples are rights holders, and have governance over research, including the autonomy to make decisions about themselves, their future, and their past.

The value is in its guidance around how authentic partnerships can develop that promote equity with regard to community and researcher and community/researcher voice and power throughout the research lifecycle, including through research ethics reviews that respect Indigenous rights, world views and ways of knowing. It helps to show how both Indigenous and non-Indigenous institutions can collectively honour Indigenous rights holders through ethical research practice.

The purpose of this paper is to highlight levels of power in research ethics that are insufficiently addressed in self-ethnographic research literature.

The paper reflexively draws from a qualitative research that was conducted in a higher education institution (HEI) in South Africa. The reflection is substantiated with literature on various aspects of the reflection. The research design was self-ethnography, conducted within a postmodernist paradigm.

The reflection exposes the hidden levels of power in the process of ethical clearance and gatekeeping of access to participants. It also suggests that different theoretical perspectives about ethics work together throughout the self-ethnographic research process.

The research on which the paper is based was conducted in only one college of one HEI. Therefore its findings may only be contextual.

The exposure of the levels of power contributes to the discourses of research ethics and may caution self-ethnographic researchers about the complexities of research ethics involved in this research design.

Although there is plethora of literature about ethics and insider research, little has been done to bring to light the various levels of power that this paper highlights.

This paper aims to draw attention to a unique paradox concerning doing an autoethnography as a PhD. On the one hand, a student may feel a pull towards revealing a vulnerable, intimate, autoethnographic self, yet on the other hand she may be pushed away from this because the oral/viva voce examination process may deny the student anonymity. Through the telling of this tale the complexities concerning self‐disclosure and student autoethnography reveal are explored.

The tale is autoethnographic: a fictionalised account based on real events and co‐constructed from substantial field notes, personal diaries, e‐mails, and reports.

This paper contributes to relational ethics concerned with self‐disclosure and the “I” of a reveal, and highlight the possibilities for developing Medford's notion of mindful slippage as a strategy for removing highly personal and possibly harmful elements within student autoethnography.

The paper provides a preliminary theoretical framework that has not been empirically tested and is situated within “introspective” autoethnographic research.

The paper takes an innovative approach to autoethnography, addressing ethical value systems specifically within a PhD context.

The purpose of this paper is to discuss the problems and potential of conducting ethnographic research among people with ideologies that are opposed by the researcher and the importance of reflexivity in confronting ethical issues at the field site.

This paper is a reflective account of the author’s ethnographic fieldwork, during which the author studied Chinese fatherhood in Hong Kong. The author chose a men’s center as a primary field site but later found that the men held views on gender and family to which the author was opposed. Neither remaining silent nor confronting the men was an option. The author was concerned that the informants would interpret the silence as agreement with their views and would then accuse the author of deception when they read the later publications.

Being reflexive of the positionality as a young research student in the research milieu allowed the author to come up with a passively active approach to tackle the situation. The author shared own experiences or stories that the author had heard and asked if a feminist interpretation of an issue would be a better alternative. This approach not only solved the ethical risk of deception but also provided possibilities to acquire data that provided deeper insight.

This paper argues that bureaucratic ethical guidelines are not enough to yield ethical ethnography because ethnographic research involves intense human interactions and complex ethical issues specific to the research milieu. Rather, an ethnographer’s being self-reflexive is the key to an ethical ethnographic research.

This paper aims to seek to develop and validate the scale for organizational decision-making behaviour related to ethical issues, which addresses the issue of framing the dependent variable in a dichotomous way in organizational ethical decision-making (EDM) models and complementing the inter-variable circular causality model within the purview of Islamic banking with Quranic orientations.

This study adopted both exploratory and confirmatory approaches. A total of 362 responses were collected from banking practitioners in the United Arab Emirates using a self-administered questionnaire. Content validity test (CVT) and factor analysis were used to refine measurement items and define as well as validate the scale, respectively. Further, the validated factors/scales were tested using the theoretical underpinning of the inter-variable circular causality model with Quranic orientations.

CVT refined the measurement items, and it enhanced the qualitative aspect of the proposed scale. Total three dimensions extracted, i.e. “awareness,” “attitude” and “standards” through exploratory factor analysis and evidence of validation of measurement scale/construct reported through confirmatory factor analysis. Further, a significant inter-variable circular causal relationship was found among the validated dimensions and analysed with an Islamic perspective.

Study constraints the population into a single industry and a single country. Future studies are suggested to use the newly developed scale/construct in decision-making models and obtain the overall model fit by considering population from diversified organizations and multi countries.

Comprehensibility of organizational behaviour has always been critical for the efficient functioning of organizations, especially where the situation involves ethical concerns. The proposed scale can be used as a tool to assess the organizational decision-making behaviour related to ethical issues, particularly where the studies intended to examine the determinants of organizational decision-making behaviour related to ethical issues through decision-making models.

While there is ample literature attempted to examine the organizational EDM, particularly on evaluating determinants of EDM, the majority of the studies have failed to frame the dependent variable of the EDM models adopted for the study in such a manner that is in line with the objective of the study. Although some of the literature suggest the theoretical aspects to address this issue, to date, no work has been done that attempted to develop and validate the scale for the theoretical aspects recommended and confirm with the inter-variable circular causality model. These serve as justification for undertaking this study.

This paper aims to demystify the creative experiences of an extraordinary group of pastry chefs – The Malaysian World Pastry Team, champions of the 2019 World Pastry Cup. The authors adopted an expressionist theoretical lens informed by two aesthetic philosophers – John Dewey and Wassily Kandinsky.

A two-year portraiture was conducted – a qualitative methodology that draws features from phenomenology and narrative inquiry, rendering artistically and empirically written “portraits” that reflect themes and patterns of participants’ experiences. In-depth interviews, observations and material artifacts were collected amid a journey alongside nine extraordinary Malaysian pastry chefs.

Presented in story structures, the authors offer three “portraits” of culinary creativity, each representing a core essence of the creative phenomenon: creative harmony in the form of sensorial and symbolic poetry; imaginative episodes as a hypnotic state of inspiration and incubation; and the creative duality of scientific rationalism and artistic fashion. The authors delineated the intricacies of each theme by presenting them as individual narratives.

The portraits indicated that culinary creativity reflects an organic and emancipating aesthetic experience that is unbounded by formative structures or sequential processes. This provides a novel theoretical view that moves beyond conventional studies’ capitalistic frameworks, and toward the intimate viewpoints of the chef-creators. Specific contributions are discussed.

Through a unique qualitative approach and an aesthetic theoretical framework, this study provided a novel perspective on the culinary creative process. The aesthetic view captures culinary creativity through the eyes of the creator, a viewpoint less considered, yet imperative to the culinary profession.

The goal of this paper is to provide insight into how global social responsibility is performed through economic, mental and even physical investment and engagement by consumers and organisations.

An illustrative analysis from the corporate website and blogs of an ethical organisation is undertaken. The analytical approach is communicative and inspired by discourse and legitimation studies and more particularly based on the framework of legitimation in discourse and communication developed by Theo van Leeuwen.

The paper claims that new forms of value creation and a new relational logic of ethics – a so-called “logic of matter” – are emerging. From the three types of relational logic of matter ethics – an ethics of care, an ethics of reversibility and an ethics of activism – the ethics of activism plays the most important role in our material.

The analytical examples presented in this paper demonstrate how the new relational ethics seem to transcend the dichotomy of self-interest and the interests of the other.

The paper provides insights into understanding how new forms of relational and reversible relationships are constructed.

To the authors' knowledge, similar studies on the emergence of new relational studies in light of the new economy have not previously been undertaken.