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The logic models at the center of leading environmental, social and governance (ESG) reporting programs, such as the global reporting initiative, impose a dualistic relationship between organizations and social-ecological systems. Coupled with the lack of a real-world alternative, their dualistic approach results in widespread systems thinking-based reducibility errors in business responsibility. To help develop a nondualistic alternative, this study aims to present the idea of neltilistli or “rootedness,” as developed by the ancient Nahua indigenous peoples of Central Mexico. From the perspective of the Nahua, rootedness involves a holistic relationship with one’s body, community and the creative force called “teotl.”

The authors draw on the past to speculatively theorize an imagined future using the method of prospective theorizing to draw on a historical social context that is largely missing from current management scholarship. In doing so, the authors engage in a process of imagining a radically different future reality.

Integrating a rootedness approach into ESG reporting, particularly in terms of stakeholder relations, enriches it both spatially and temporally. This approach allows researchers and practitioners to replace dualistic thinking with a more holistic approach.

This paper complements the dualistic assumptions behind ESG reporting programs with a holistic approach based on the rootedness concept of ancient Nahua thought.

This paper is based on the personal connections of the four authors to Shivaji Park, the largest public space in Mumbai. Three of the authors are childhood friends and were once long-term residents of that area. The focus of this article is Shivaji Park, anecdotally the largest park in the island city of Mumbai, with its historical connotations and its ongoing role as a relational and cultural artefact in the lives of these authors. The ongoing member status of all four authors in connection with the public space is explored despite all of them now ceasing to be locals.

This article uses a qualitative approach utilising informal conversations between the four authors recorded on zoom as the research method. Supported by belonging and emotional reflexivity as conceptual frames, it investigates how the spatial context fosters a binding relationality, which is ongoing despite the now disparate locations of the authors.

Based on a critical analysis of the recorded conversations between the authors the findings highlight that belonging/unbelonging centres around emotionally tinged representations of place.

The core of this paper rests in the emotional connections between the authors based on their collective memories with a public space and its surrounding areas as a focus. The use of informal conversations is crucial in teasing out nuanced aspects of data collected based on human relationalities. The paper emphasises the repercussions of ongoing changes stemming from urban progress. They incur emotional and human costs through a “culling” of connections and belongings.

A recent United Nations (2021) report stated that education needs to be concerned with enhancing human relationships with the natural world if we are to work toward building a sustainable future. This paper proposes that educational practices underpinned by an ecological orientation in mid-century Aotearoa offer insights for educators looking to enhance human connection with nature. It also argues that ecological thinking has implications for how research in the history of education might be carried out.

The article responds to recent calls in history of education for researchers to attend to the intertwined ecologies of living and material worlds in research approaches by Maria Tamboukou (2020) and Karin Priem (2022). It conducts a close analysis of a 1952 nature diary, encountered in the national archive, written by a 9-year-old pupil on the West Coast of the South Island. The analysis attends to the human–nature interactions the diary records, and to the resonance of the text in the context of post-war curriculum changes.

Post-war nature study in Aotearoa New Zealand built on an aim to nurture children’s connections with nature and to place. Analysis of an entry from the 1952 nature diary highlights these connections and demonstrates the possibilities for a reframing of human–nature relationships that emerge with an ecological orientation in education. These findings speak to urgent contemporary concerns with environmental sustainability and human–nature relationships.

The paper draws on educational philosophy and theory (Fesmire, 2012; Nicol, 2014) alongside recent conversations in the history of education (Priem, 2022; Grosvenor and Priem, 2022; Tamboukou, 2020) to consider human–nature relationality at the heart of ecological thought. It outlines an approach to archival research that is ecologically oriented, generating openness and receptivity to the material world.

The research paper aims to explore how tour guides can contribute to regenerative tourism and the ways in which natureculture guiding practices align with stakeholder interests and the perspectives of tourism futures.

The ethnographic study used a multispecies approach to nature-based tourism in Arctic Norway and Sápmi, incorporating a Sámi methodology and non-human relationality.

The tour guides recognise that they are part of a more-than-human world and practice ethics that are responsible for their relations to non-human actors. Transformative experiences that are active learning opportunities can strengthen a sense of care within the tourists and pose as potential regenerative incomes in local communities, instead of extractive industries. Local knowledge and Sámi ways of being have a vital role in the tour guides' natureculture practices, which can revitalise cultural heritage and strengthen Indigenous empowerment.

The article suggests that tourism management and local governments must prioritise the support of tour guide initiatives involving restorative properties for socio-ecological systems. Citizen science and cultural activities are some ways that can generate a thriving ecosystem and create meaningful interactions between local communities and tourists.

The research highlights the unique role of tour guides as intermediaries who can translate regenerative principles into action, communicate the essence of place and take part in innovative collaborations. Tour guide practices align with the stakeholder view that tourism futures should benefit the communities and respect ecological limits.

Using a feminist, post-structural and posthuman theoretical framing the paper argues for elevating the complexity of conceptions of migrant children’s engagements with and contributions to their own lives.

This conceptual paper responds to contemporary concerns with research involving migrant children and childhoods in an Australian context. With researchers and teachers’ attention being drawn to enhancing the cultural wellbeing, identity and belonging of young children, it asks: who is “the migrant child”? In our response to this question, we disrupt expectations of simplistic, homogeneous views of children of migrant families or backgrounds, including confronting notions such as vulnerability, neediness and deficit.

Potential ways in which “the migrant child” is implicated by diverse social, environmental and political factors underlie the many ways in which children might exercise their autonomy and participation. In Australia, contemporary migration remains clouded by such policies as the only relatively recently overturned “White Australia” policy and so-called “boat turnbacks”, whilst, and especially in post-Covid times, Australian society simultaneously depends on migrant workers in many areas of employment. At the same time, Australia seems to openly celebrate what is seen as “successful” multiculturalism.

These multiple perspectives offer a deeply concerning social and policy environment for researchers and educationalists. It is in this context that we raise questions and speculate towards potential conceptualisations of “the migrant child” which recognise, rather than negate, the powers and insights arising from the child’s experiential, relational and deeply entangled onto-epistemological perspective/s.

Ethnography produces accounts; the critical reflection of accounts produces accountability. Ethnography requires accountability if meaningful conclusions and/or observations are to be made. Accountability requires ethnography if is to address lived experiences. Virno argues that the principles of “languaging” make ethnographies and accountability possible. This papers aims to describe an instance of the circularity of accountability and use this to explore Virno’s insights. Doing this helps us to see the connections between accountability and ethnography, and reflect on the nature of these interconnections.

Inspired by Paulo Virno’s philosophy, the authors assert that an ethnographer typically produces an account of a chosen “Other” in which this “Other” is held to account. But at the same time, the ethnographer needs to be held to account by the very same “Other” and by the “Other” of the (research) community. Furthermore, ethnographers are accountable to themselves. All these moments of accountability can endlessly circle, as responsibilization of the researchers by their Other(s) continues. For ethnography to function, this must be tamed as a (research) account ultimately has to be produced for an academic project to be considered complete. Drawing on Virno’s principle of the “negation of the negation” by the “katechon,” by the “katechon,” the authors propose a potentially valuable intervention that would enable ethnography – and by extension, ethnographers – to prosper.

The authors apply Virno’s philosophical reflections to propose a positive feedback cycle between ethnography and accountability. Virno’s ideation centers on two key concepts: (i) the multitude of social relatedness and (ii) the ontology of the languaging of individuation. Hereby, a positive circle of causality between ethnography and accountability can be realized, whereby the authors can respect but also break the causal circle(s) of ethnography and accountability. This might be achieved via a reflection on Virno’s concept of the “katechon.”

The authors illuminate the accountability–ethnography dynamic, providing an illustration of the circularity of ethnography and accountability and showing how Virno provides us with tools to help us deal with it. Hence, ultimately, the paper focuses on the accountability as ethnographers.

Using elements of Bourdieu’s (1986) capitals framework as an underpinning conceptual architecture, this paper theorises the role of symbolic capital in resourcing a specific example of socially entrepreneurial behaviour.

This paper relies on data collected via a qualitative variant of the critical incident technique.

The analysis resulted in three focal themes: power (a dynamic of cooperation rather than domination), age (youth as a means of legitimation) and temporality (as both lever and conduit).

These themes further current understanding of socially entrepreneurial behaviour and potentially catalyse additional questioning and investigation specific to the construct of symbolic capital in this context.

The insights offered in the paper may assist those tasked with supporting success (policymakers and practitioners) in the social entrepreneurship domain.

Relatively little is known about the operationalisation of capitals in the context of social entrepreneurship, and even less about symbolic capital specifically. Particular emphasis is given to moving beyond a focus on the simple mechanics of capital exchange and conversion.

The purpose of this study is to introduce the concept of Ecopoiesis. Introduction of the concept of ecopiesis, which explains the linkage strategy between relational and energetic resources (sustainability) that enable the relational viability of living things.

The design is based on the use of the relationship between abduction, epigenesis, cismogenesis and morphogenesis.

This paper concludes with a counter-intuitive proposal to the dominant lines of thought, distinguishing: Complexity as vital interweaving, Aristotelian Oikos as communitarian distinction, Organism-Entorno from relational theory (beyond the interactional), in a cybernetic referential framework that allows tending to sustain and sustain life from Ecopoiesis.

According to a relational theory of cognition, the sources of knowledge go beyond genetic and environmental factors. In the sphere of explanation, this study moves from “how much,” “why” and “how” to “why not.” Thus, the processes involved in understanding the living are forced to move from the logic of parts to the logic of patterns, which implies developing an explanation that considers the unique characteristics of development, encompassing the diverse origins of the organization of the living.

Following the lead of neighboring fields such as strategy and organization studies, entrepreneurship is gradually joining in the adoption of a practice perspective. Entrepreneurship as practice (EaP) is thus a nascent domain of investigation where the methodological debate is still unsettled and very fluid. In this paper, the authors contribute to this debate with a focus on family entrepreneurship.

The authors develop a conceptual paper to discuss what it entails to look at family entrepreneurship through a practice lens and why it is fruitful. Moreover, the authors propose a research strategy novel to the field through which such investigation can be pursued, namely process tracing, and examine its inferential logic.

Process tracing is a strategy of data analysis underpinned by an ontology of causal mechanisms. The authors argue that it complements other practice methods by inferring social mechanisms from empirical evidence and thereby establishing a connection between praxis, practices and practitioners.

Process tracing helps the articulation of an “integrated model” of practice that relates praxis, practices and practitioners to the outcome they jointly produce. By enabling the assessment of impact, process tracing helps providing prima facie evidentiary grounds for policy action and intervention.

Process tracing affinity with the practice perspective has been so far acknowledged only to a limited extent in the social sciences, and it is, in fact, a novel research strategy for the family entrepreneurship field.

Within minutes, our group, who had no prior introduction, began to learn the value of emerging from a relational space of (re)presenting and (re)storying our experiences. “I” became “We”, which became “Us”

Recently, the seventh bi-annual conference of the World Federation for Teacher Education 2023 focused on the theme of “Re-imagining Teacher Education: From Words to Action.” During the session on métissage as methodology, participants from four different countries, three ethnic backgrounds and gender and sexual differences were invited into dialogue to explore the nuances of our identities, academic positions and life experiences.

Doing métissage as novices, our subsequent discussion problematized the perpetuation of procedural narratives that contested the Cartesian cuts of methodological normalcy.

Sharing our stories of self in our group we referenced how institutional frameworks had shaped and were reconstructing contexts for our being and belonging in the academy. In our narrating vulnerability we were once again located in telling relations to do with identity, power and social being. Jones (2015, p. 8) has asked. “Other than dry academic reports, how can we retell these stories in sensitive and ethical ways to wider audiences? How do the stories themselves inspire creativity in retelling them? How can we involve participants in the retelling of their stories?”