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To fill the previous research gap, focusing on two constructs, i.e. perceived supervisor support (PSS) and psychological capital (PsyCap), this study aims to explore the mechanism underlying the relationship between teaching–research conflict (TRC) and job burnout among university teachers using the lens of job demands–resources (JD-R) model.

First, theoretically grounded hypotheses linking teaching–research conflict, PSS and PsyCap to job burnout were formulated. Then, a cross-sectional design was used to test the theoretical model presented in this study.

The results showed that TRC was positively linked to emotional exhaustion (EE) and depersonalization (DP), but negatively linked to personal accomplishment; PSS moderated the effect of TRC on both EE and DP but did not act as a moderator in the relationship between TRC and personal accomplishment; and PsyCap moderated the effect of TRC on all the three dimensions of job burnout.

Given that the data were collected from single-source, the study was vulnerable to the common method variance. Besides, the relative small sample size limits the representativeness of the sample. Moreover, the cross-sectional design cannot confirm causal relationship between variables. Despite these limitations, the findings of this research can potentially inform effective interventions aimed at reducing the effect of TRC on job burnout among university teachers.

Based on the JD-R model, PSS and PsyCap are used to explore the effect of TRC on job burnout for the first time.

The purpose of this paper is to examine Indigenous perspectives of work-life enrichment and conflict and provides insights to better support Indigenous employees.

Interviews were conducted with 56 Indigenous people from six Canadian provinces. In total, 33 of the respondents were female and 23 were male. The interview responses were transcribed and entered in NVivo10. Thematic analysis was used.

The authors’ respondents struggled with feeling marginalized and felt frustrated that they could not engage in their cultural and family practices. The respondents spoke of putting family needs ahead of work and that many respondents paid a price for doing so.

The results are not generalizable to all Indigenous peoples, however these results do fill a void in the literature.

Employers must consider revising policies including providing more supervisor support in the form of educating supervisors on various Indigenous cultural practices and examine ways of providing more flexibility with respect to cultural and family practices.

Indigenous peoples have been marginalized since the advent of colonialism. This research addresses a gap in the literature by presenting how a group of Indigenous respondents frames work-life enrichment and conflict.

Very few studies have examined Indigenous perspectives on work-life enrichment and conflict using a qualitative research design. It also aligns with one of the Truth and Reconciliation Commission of Canada’s calls to action.

This chapter draws on the school improvement research of EducAid, a small NGO with schools in Sierra Leone. We review the challenge of school improvement in the context of a low-income country still emerging from the aftermath of civil war, historically low expenditure on education as a per cent of GDP, low levels of trust between people and the government and lack of a reliable evidence base on which to plan school improvement. As predictable consequences of these challenges, the Ministry of Education recognises weaknesses in teacher recruitment and training, resulting in low student attainments. In a critique of adaptations of Hood's (1998) social cohesion/social regulation matrix we argue that it may not provide a coherent framework for understanding the process of school improvement in a low-income country such as Sierra Leone. Specifically, high social cohesion, when focussed on educational improvement, is likely to be necessary for school improvement, but the concept of social regulation is more complex. Although the structure is hierarchical, both at national and local levels, implying high social regulation, lines of accountability seldom work effectively, resulting in low social regulation. The picture is further complicated by evidence that socioeconomic status may be less influential in predicting students' attainments in low-income countries than in those with high and middle incomes. We argue that a professional learning network for head teachers is a necessary starting point for head teachers to stimulate debate on change strategies within their own schools.

In this chapter, we contribute to the conceptualization of self by engaging in a self-study of teacher education practices in which we distilled our perspectives on incorporating mindfulness in teacher education. Mindfulness is currently incorporated in teacher learning and education mostly toward stress-reduction and well-being, yet its ancestries stress its role as a path toward self-knowledge. Working in teacher education departments set in Israel, on the one hand, and Canada, on the other, we describe the place of the practice in our personal lives and articulate how we view its contribution to teacher education. Specifically, we focus on how “self” features in our endeavors, by examining “who it is” in the teacher that we seek to evoke/invoke by the application of mindfulness? We engaged in dialogue and reflective writing, in which each of us served as the other's critical friend in an attempt to clarify our different views. Oren emerges with a view of mindfulness as invoking “self as moment-to-moment experience” and the “teleological self,” both crucial for teachers. These senses of self mobilize us away from sociopolitical identities toward human-to-human relationships and reground teachers in the values they view as core to their call to teach. Conversely, Karen stresses the practice as a primer for situating the self in the sociopolitical. It enables deeper engagement in critical pedagogy, invoking teachers' “fluid self” situated in open-mindedness. Here mindfulness becomes a practice of social justice that allows us to acknowledge marginalized voices. Highlighting these different approaches, we contribute to the understanding of the role of mindfulness in teacher education. In particular, we extend the practice's main positioning within teacher well-being to its role within the discourse of teacher identity.

Leadership development is an essential yet complex process that manifests over a long period of time. Owusu et al. assert that in African researchers’ graduate programs, the learners receive theory, research methods and grant writing instruction without significant attention to leadership development. So, how do researchers, academics, administrators, and think-tanks plan and carry out leadership–followership development within organizational and transitional justice fields? The research capacity building of young African scholars in the knowledge production community has the potential to lead to the development and articulation of norms and values that will seek to address fundamental issues of transformation, direct, structural, and cultural violence, and assist in addressing a wide range of problems associated with violence of social injustice. We draw lessons from the Africa Young Graduate Scholars (AYGS) 2017 conference and writing retreat, which drew 22 young scholars (with 10 females and 12 males) who had completed original research and five facilitators (two females and three males) from universities in Botswana, Cameroon, Democratic Republic of Congo (DRC), Kenya, South Africa, Swaziland, and Zimbabwe for developing research leader–follower insights.

Building research leadership–followership capacity in knowledge production communities in the context of conflict prevention is crucial for establishing sustainable peace. It is recommended that: (1) the AYGS be replicated on other parts of the continent and throughout the diaspora; (2) publications from emerging leaders and followers in the research/knowledge production community begin to increase; and (3) establishment and expansion of leadership development programs for research leaders and followers in African graduate programs.

This paper aims to highlight blind spots in the discourse of corporate social responsibility (CSR) and stretch the boundaries of existent CSR frameworks within the particular context of resource extraction and with regard to the particular stakeholder group of Indigenous peoples in Canada. This context is important in light of the recommendations from the recent Truth and Reconciliation Commission (TRC), as they relate to initiatives that businesses may take towards reconciliation with Indigenous people.

This paper brings together a disparate body of literature on CSR, Indigenous spiritual values and experiences of extractive practices on Indigenous ancestral lands. Suggestions are offered for empirical research and projects that may advance the project of reconciliation.

CSR may not be an appropriate framework for reconciliation without alteration to its managerial biases and ideological assumptions. The CSR discourse needs to accommodate the “free prior and informed consent” of Indigenous peoples and their spiritual values and knowledge vis-à-vis the land for resource extractive practices to edge towards being socially responsible when they occur on Canadian ancestral territories.

Canadian society exists in a post-TRC world, which demands that we reconcile with our past of denying Indigenous values and suppressing the cultures of Indigenous peoples from flourishing. This paper aspires to respond to the TRC’s recommendation for how businesses in the resource extractive industries may engage meaningfully and authentically with Indigenous people in Canada as a step towards reconciliation.

Spurred by the COVID-19 pandemic, there has been an increase in the open acknowledgment of the importance of teaching and learning praxis that is grounded in compassion, understanding, cocreation, community, and flexibility. This is especially so for ‘traditional’ university spaces, in essence questioning and resisting the many established dynamics that face-to-face teaching and learning took for granted within many neoliberal and neocolonial higher education contexts. In this chapter, I propose positioning a love ethic as a primary point of departure for all educational engagements, a foundational shift in ontology (way of being) of the university. By focusing on love as liberation and justice, and teaching as an act of love, I draw on critical, engaged, and feminist pedagogies, as well as my experience as a lecturer in a social justice– and global citizenship-oriented program at the University of Cape Town (UCT), South Africa, where I positioned a love ethic as central to my pedagogical approach. I argue that when we begin to view love as more than mere emotion, but as an ideological position that informs values and praxis within higher education (and our university “classrooms” in particular), we may move toward new and exciting ways of envisioning the decolonized university of the 21st century. A love ethic, as defined by bell hooks, offers possibilities for an approach to critical transformation that is not merely motivated by the change of institutional structures, but by the reform of values guiding teaching and learning and ways of being within higher education institutions.

In this chapter, six cases are presented, four from Poland and two from Hungary. The Polish cases are Partec Rockwool, PLM, Bulten Tools, and Vattenfall, while Svedala and Getinge belong to Hungary.

The cases have been described in different phases following the conceptual framework, developed in chapter six. All cases we present in three phases except Svedala where there are two phases. In the later case, neither the alliance nor the partners could be traced. Among the cases, level of performance varied. Getinge is the only case where the partners continued with the same alliance and the ownership structure remained unchanged. In Partec, the foreign partner acquired the local shares to establish a wholly owned subsidiary, and in Bulten Tool, the foreign partner became the major owner to have control over the company. Partec Rockwool and Vattenfall had been sold to other companies after amicable settlement between the partners.