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A boundaryless career perspective suggests that career competencies are essential for employees who wish to advance their careers in high uncertainty. This study aims to propose an integrated conceptual model for career competencies to provide insights for employees and organizations by identifying what and how one can prepare and provide support for career development in an uncertain and complex work environment.

The integrated literature reviewed was adapted to provide a conceptual model for career competencies. All 77 studies were reviewed, guided by the intelligent career theory (ICT) and social cognitive career theory (SCCT).

The mechanisms of career competency development were examined through the interrelationship between three types of knowing; knowing-why, knowing-whom and knowing-how. Career competencies can be considered a developmental process, therefore, they could develop through various interventions and accumulate over time. Especially the results indicate that learning is an essential component of career competencies, as it increases self-efficacy and promotes a desire to achieve positive career outcomes.

This study provided a conceptual model, explored the mechanisms of career competency development and considered how career competencies influence career outcomes. Furthermore, it identified the context of the construct of career competencies by integrating the SCCT and ICT. Finally, it showed the inadequacy of existing research on negative factors of career competency outcomes and recommended further research to broaden the general context of career competency studies.

This paper identifies the value of Indigenous processes in developing a reciprocal working relationship between a Pasifika grass roots community organisation, Pasifika Church and an Australian university. The focus is on the capacity of Indigenous methodologies to authentically attain equity, diversity and inclusion, during the development of stakeholder partnerships, particularly when there are power and resource imbalances between parties.

This paper is about the process of how Pasifika methodologies, namely talanoa, e-talanoa and teu le va, were used to create positive reciprocal relationships in a culturally grounded manner. The outcome was an agreement of the three stakeholders, the Pasifika Church, the Pasifika organisation and a tertiary institute to work together on a community educational and training project.

The agreement by all parties to adopt Indigenous methodologies from inception enabled the process to be community-led in a culturally safe manner. Critically, these cultural processes established a foundation of trust, expanding possibilities for shared work and projects. For migrant communities, the advocacy and employment of cultural methodologies can empower them through negotiations to maintain their sovereignty over their Indigenous knowledge and priorities. Similarly, it is important for universities and mainstream organisations not only to acknowledge power imbalances and to support community-led priorities but also to cede power around processes of negotiation and discussion.

This is an experience of four organisations working together. It is uncertain whether the same outcome could be attained with other organisations, personalities and cultural groups.

The same principles may be harnessed for other migrant communities, allowing for their cultural practices to inform the ways in which stakeholders work together as opposed to the often-dominant euro-centric practices of the West. It is a deliberate effort that privileges Indigenous ways of being, knowing and doing.

Migrant communities that perhaps may be subject to the more Western dominant environment are empowered to use their cultural frameworks to create an equal ground with government, tertiary and not-for-profit stakeholders.

This article is one of the first in Australia to document how talanoa, e-talanoa and teu le va were used to develop a working partnership in a culturally grounded manner to uphold the sovereignty of grassroots Indigenous organisations. This strengthens relationships between migrant communities and mainstream organisations. It outlines Pasifika protocols and successful use of equitable decision-making, led by a grassroots community organisation, a Pasifika Church, whilst liaising with a multi-campus university.

This article details a research approach that created impact through suspending assumptions of Western research methods and positioning Indigenous research partners as experts and co-creators of the research process.

The research partnership placed Indigenous ways of knowing, being and doing at the center of research design and methodological choices. At all decision-making points upon commencement of the research, Indigenous (non-academic) research partners were engaged and determined the outcomes of the research partnership.

The impact of this research partnership was three-fold. First, this partnership impacted women directly through employment of Australian Indigenous Environmental Rangers as research associates. Second, the partnership increased awareness and collectivism of Indigenous women’s voices as leaders and advocates for policy change, bringing a new cohort of women rangers wishing to participate as research associates in the project. Third, was the establishment of a National Forum and the formal application for a $1,000,000 Australian Research Council Linkage Project grant to continue research at the National Forum.

We offer readers the opportunity to observe our process of engaging in effective research collaborations with Australian Indigenous peoples who are typically not included as co-creators and equal partners in Western academic research. The research collaboration centered upon Indigenous ways of knowing, being and doing to amplify impact. We demonstrate the impact of framing the research as storytelling, so enabling data collection through the culturally safe methods of “dadirri” as well as the “yarning circle”, both of which privilege Indigenous knowledge systems.

This paper aims to present a theoretical model for restructuring Colombia’s educational initiatives in response to current socioeconomic needs. More equitable and decolonized education could help learners decouple their capacities to imagine the future from colonialized paradigms, thereby opening spaces for more active engagement in their own futures.

The authors take a critical, postmodern approach focused on empowering people to transcend constraints from a colonial past and recognizing that the purpose of knowledge, although reflecting power and social relationships, is to help people improve society. Notions of situated and futures literacies nourish an approach toward a decolonized and glocalized educational model.

The current Colombian educational system tends to favor a single focus – local, national or international – at the expense of the others. The authors argue that educational policy and planning should account for three realms of knowledge: locally situated literacies, nationally situated literacies and globally situated literacies.

Deconstructing obsolete and colonized methodologies could not only help prepare Colombian learners for active engagement both within and beyond their modern-day borders but could also help transform other educational systems originally designed to support societies and economies that no longer exist, including those of the Global North.

This paper illuminates our journey as accounting educators by exploring accounting as a technical, social and moral practice towards decolonising ourselves. It lays the foundations for decolonising the higher education curriculum and the consequences for addressing the Sustainable Development Goals (SDGs).

This paper focuses on the potential to foster a space for praxis by adopting dialogism-in-action to understand our transformative learning through Jindaola [pronounced Jinda-o-la], a university-based Aboriginal knowledge program. A dialogic pedagogy provided the opportunity to create a meaningful space between us as academics, the Aboriginal Knowledge holder and mentor, the other groups in Jindaola and, ultimately, our accounting students. Since Jindaola privileged ‘our way’ as the pedagogical learning process, we adopt autoethnography to share and reflect on our experiences. Making creative artefacts formed the basis for building relationships, reciprocity and respect and represents our shared journey and collective account.

We reveal our journey of “holding to account” by analysing five aspects of our lives as critical accounting academics – the overarching conceptual framework, teaching, research, governance and our physical landscape. In doing so, we found that Aboriginal perspectives provide a radical positioning to the colonial legacies of accounting practice.

Our journey through Jindaola contemplates how connecting with Country and engaging with Aboriginal ways of knowing can assist educators in meaningfully addressing the SDGs. While not providing a panacea or prescription for what to do, we use ‘our way’ as a story of our commitment to transformative change.

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.

This paper aims to generate a better understanding of how challenges and opportunities for sustainable change during digitalization relate to the organizing work of change agents mandated to facilitate technology adoption from within local work organizations.

This study examines the work of welfare technology coordinators, health-care professionals who are mandated to facilitate the use of technologies in home-based services in a Norwegian city. Data comprise ethnographic observations of meetings and work practices, interviews and documents collected over one year. A practice-based approach was applied to analyze how the welfare technology coordinators go about integrating technologies with the work practices, and the forms of negotiations this work implies in their work community.

The analysis identified four sets of practices in the coordinators’ work: exploring and integrating new technologies into work practices, legitimizing aims and values, formalizing routines and responsibilities and critically considering existing and envisioned service practices. Through these practices, emerging problems and disconnections in the service organization were attended to in a continuous manner.

The study contributes to the literature by examining the work of internal change agents mandated to facilitate multiple and simultaneous technology adoption and demonstrates the importance of recognizing the continuous efforts and negotiations of these agents as significant to sustainable organizing.

This paper aims to examine how an alternative accounting system developed by a marginalised group of women enables them to counter oppressive systems built at the intersections of gender, class and race.

The authors draw on diary notes taken over a period of 13 years in France and Senegal in the context of the first author's family interactions with a community of ten Black immigrant women. The paper relies on Black feminist perspectives, namely, Lorde's work on difference and survival to illuminate how this community of women uses the creative power of its “self-defined differences” to build its own accounting system – a tontine – and work towards its emancipation.

The authors find that to fight oppressive marginalising structures, the women develop a tontine, an autonomous, self-managed, women-made banking system providing them with cash and working on the basis of trust. This alternative accounting scheme endeavours to fulfil their “situated needs”: to build a home of their own in Senegal. The authors conceptualise the tontine as a “situated accounting” scheme built on the women's own terms, on the basis of sisterhood and opacity. This accounting system enables the women to work towards their “situated emancipation”, alleviating the burden of their marginalisation.

This paper gives visibility to vulnerable women's agentic capacities through accounting. As no single story captures the nuances and complexities of accounting, further exploration is encouraged.

This paper contributes to the counter-accounting literature that engages with vulnerable, “othered” populations, shedding light on the counter-practices of accounting within a community of ten Black precarious women. In so doing, this study problematises these counter-practices as intersectional and built on “survival skills”. The paper further outlines the emancipatory potential of alternative systems of accounting. It ends with some reflections on doing research through activist curiosity and the need to rethink academic research and knowledge in opposition to dominant epistemic standards of knowledge creation.

There is little to no empirical research on the phenomenon of ways in which the racism of whiteness transpires within the faculties and classrooms of US-based ALA-accredited library and information science (LIS) education programs. We do have scholars publishing meaningful work exploring diversity-equity-inclusion topics and initiatives to evolve the LIS discourse on these issues (Honma, 2005; Chancellor, 2019; De LaRosa et al., 2021; Gibson, 2019; Mehra et al., 2023; Colón-Aguirre et al., 2022; Hands, 2022). This research substantiates the conceptual research that exists by empirically exposing the ways in which the racism of whiteness functions at the interpersonal level of work culture in LIS programs (i.e. the academy) in the US.

Adapting Baima and Sude’s (2020) modified Delphi Method, a focus group of 13 BIPOC (Black, Indigenous, and People of Color) library and information science faculty members in the United States were recruited to participate in a one-time 60-min virtual Zoom session. Participants were engaged in three iterative rounds of reflective inquiry to reach a consensus of experience. The study design was embedded with critical race theory-based (CRT) ethnographic methods such as testimony (counterstorytelling), collective affirmation (shared narratives), and silence.

BIPOC LIS faculty (tenure-track and tenured) have similar ideas about whiteness and how it is operationalized as micro- and macro-aggressions in the LIS academic workplace, most significantly inside the classroom. The experience of whiteness was prevalent among all study participants in two areas: workplace meetings with faculty colleagues and classroom sessions (face-to-face and online) with students.

The findings offer empirical evidence to support the prolific conceptual literature in LIS discourse concerning ways in which critical race theory (CRT) interrogates LIS’s socio-professional injustices and inequities (e.g. Gibson et al., 2018; Stauffer, 2020; Leung and Lopez-McKnight, 2021; Jennings and Kinzer, 2022; Snow and Dunbar, 2022). There remains a dearth of empirical research that reports how whiteness is reproduced in the practices, knowledge, and resources that make up the ethos of the LIS faculty meeting and classroom. Documenting the testimonies of BIPOC LIS faculty solidifies the existence of whiteness as a toxic reality in the LIS academy.