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This chapter investigates the relationship between organizational climate, social support, and loneliness in the workplace. Data were collected from 362 employees from various occupational groups. Regression analyses presented support for predicted links between community spirit at work, a climate of fear in an organization, work-based support from co-workers and supervisors, and loneliness at work. The results support the hypothesis that a negative emotional climate and lack of collegial support adversely influences the experience of loneliness in workers. The results suggest that addressing interpersonal problems in the workplace and improving the psychological work environment within an organization may enhance the social and emotional well-being of employees.

In this final chapter, we explore the ever-evolving 21st century landscape where ethics drive community development toward resilience and progress. Drawing inspiration from the subheadings mapping our journey, we traverse international case studies spanning Canada, Brazil, Sweden, Kenya, China, Australia, Antarctica, and India. Through these global insights, we uncover the impacts of dynamic forces on communities worldwide, navigating ethical dilemmas and opportunities. We present strategies tailored to diverse continent-specific needs, explore inclusive governance models, and highlight the transformative power of ethical engagement. This journey underscores the vital role of resilience and concludes with a global call to embrace ethical approaches for inclusive community development and a sustainable future.

University libraries are not only crossroads of scholarly communities but are also now connecting business proprietors to places, institutions, and resources that support business growth. Therefore, through creating new formal and informal partnerships, university libraries can create friendly environments where external users like small and medium enterprises (SMEs) can work together to access and use research and innovation (R&I) information for the sustenance and growth of their business ventures. Vibrant and reengineered university library partnership programs can go a long way in engaging national, regional, and international business growth activities.

This chapter reports on a study carried out on Ugandan university libraries and how they can serve SMEs with their university’s research output. The purpose of the study was to investigate the need for restructuring university library partnerships in order to serve SMEs better through their R&I information services. The study used an exploratory research design and used questionnaires and interviews to collect data. This chapter reports on available formal and informal innovative university libraries’ partnerships with different organizational levels of SMEs; the communication and organizational structures between university libraries and SMEs; shared visions, missions, standards, and policies of Ugandan university libraries and SMEs; and the roles and collaborations with professional library bodies such as the Consortium of Ugandan University Libraries (CUUL), Uganda Library and Information Association (ULIA), and the International Association of Technological University Libraries (IATUL), among others.

With the literal translation of “New Village,” Kampong Baharu came into existence in 1899 with an area originally of about 223 acres located between the Klang and Batu rivers. It used to be a traditional water community, where people's lifestyles were entirely dependent on the river systems, and the main sources of livelihood were fishing and agriculture. It is believed that the idea to open the settlement was mooted by His Highness The Sultan of Selangor in 1897 to provide permanent settlement for the relocated Malays who were requested to leave, so as to make way for tin mining and related activities in the areas around adjoining Klang and Gombak rivers. Today this area is located around the Kuala Lumpur Mosque at Jalan Tun Perak. This event, however, is unrecorded in history (Personal Communication with MAS, 2007). It was reserved as the Malay Agricultural Settlement (M.A.S.), composed of nine communities then reduced to seven under a special autonomy of M.A.S. The total population of the area is around 45,000 with certain variation each year. To carry out the projects mentioned above, allotments of land were approved for the Malay people along with the condition that they develop the land through crop planting. Also, schools were built and amenities including roads and even irrigation water wheels were provided. M.A.S. was mandated to manage people's lives and activities and mediate between the people and government when conflict arises.

This chapter outlines current and emerging approaches in change communication from both scholarly and practice perspectives, and what this means for organisations and practitioners, including practical implications for education. A literature review is conducted using the Kemmis and McTaggart framework for studying practice based on individual-social, objective-subjective dichotomies leading to an integrated reflexive-dialectical approach. Five roles are suggested for the practitioner in leading and influencing change, namely that of a Communication Architect, a Story-enabler, an Empathiser, an Engager and a Community Builder. These roles go beyond the traditional informative role, to practitioners co-constructing communication with stakeholders during change. With new ways of thinking about change management, there is the possibility for new methods of educating practitioners beyond the traditional qualification or professional certification. These would require greater collaboration between scholars and practitioners in creating vehicles for continuous learning.

New and radically different forms of temporary organisations often have to attract audiences in organisational fields that are dominated by temporary organisations that conform to ‘taken-for-granted’ organising template. The authors argue that adopters of new temporary organisations must contend with the tensions that arise when audiences compare the new temporary organisational form to the temporary organisations that conform to the institutionalised organising template. The authors therefore argue that as new temporary organisations are introduced into new contexts, organisers often use legitimacy claims based on novelty in the context where the new temporary organisation emerged to counter the threat of illegitimacy. However, because the strength of legitimacy claims based on novelty declines in contexts that are further removed, organisers will modify the template of a new temporary organisation in these contexts. The authors examine this using the case of the so called ‘unconferences’: an alternative conference form that emerged within the software development community at the start of the millennium in conjunction with the Web 2.0 movement. The authors’ data comprise 228 distinct unconferences between 2004 – when the unconference was first launched, and 2015. The authors examine the influence of sector distance of unconferences from the original sector where it was first held, on the extent to which the pure unconference format is retained. The authors show that as adopters of the new form move away from the original sector, they are more likely to modify the unconference template. The authors conclude by identifying promising areas of research in new forms of temporary organising.

Since the 1986 initiation of Vietnam’s Đổi Mới economic policies designed to increase national Gross Domestic Product and increase international market competitiveness, the country has undergone drastic changes in infrastructure, industrialization levels, market practices and standards of living. These changes are creating an abundance of unprecedented transformations among the many ethnic minority groups, who are used as a source of tourism revenue due to their unique cultural customs, clothing, and languages that differ from Vietnam’s majority ethnic group, the Kinh. Yet, while these groups are being exoticized for their rich cultural history and practices, they are simultaneously being required to discard many traditional livelihood methods and practices in order to keep up with the swiftly changing economy and social space. Despite these ethnic minority communities being presented as the main attraction in many areas, unequal economic and social distribution compared to areas mainly composed of Kinh can be seen. Similar findings have been discovered across other ethnically diverse areas of the country. Despite flourishing tourism to the region and steady rates of regional growth in gross domestic product, a gender analysis reveals the inequalities that undergird the system. This chapter confirms the impact of tourism on development when gender is not mainstreamed into development planning and implementation.

Family businesses must be examined within the cultural contexts in which they are bred, nourished, and grown. According to Chrisman, Chua, and Steier (2003), family businesses are launched for reasons other than the desire for dollars and cents (or rupees and yen). In fact, the authors note, “Family businesses… bring together so starkly the economic and non-economic realities of organizational life…” (2003, p. 442). Calls for family business research that extend beyond traditional geographical boundaries to include global comparisons have been issued by Hoy (2003) and others. Fortunately, recent developments in cultural assessment and measurement methodology have provided tools to enable a better understanding of families and family businesses vis-à-vis the use of regional clusters and comparative lenses (Gupta & Hanges, 2004). Gupta and Hanges (2004) note three clusters of the Catholic ethic: Southern (or Latin) Europe, Latin America, and Eastern Europe. As shown in Table 1, more than three-fourths of the population in these clusters follows the Catholic faith. In this study, we examine the spirit of family business in these three clusters.

This article calls for educational leaders to reexamine Equity, Diversity, and Inclusion (EDI) frameworks through decolonial leadership lens, during and post-COVID-19. “Based on our individual journeys, our collective voice is grounded on a bond that spans the decades …Our voice here is the enactment of our decision to listen to the oral traditions and connection to spirit of our ancestors…as mentors and collaborators in this work…[t]he validity of their voices…is unquestionable” (Sullivan TwoTrees and Pinto, p. 197). In this article, I intentionally center Mother Africa/Earth and incorporate indigenized expressions from narratives, dialogues, and interviews from assorted studies and sources. In the article Rekindling the Sacred: Toward A Decolonizing Pedagogy in Higher Education, Shahjahan et al. (2009) use a “tapestry of dialogical insights into… theorizing of how spirituality may be incorporated into teaching in higher education” (p. 1). So, with respect to K-12 education, anchoring decolonizing educational leadership to Mother Africa and practices and attitudes which support students who are behaviorally racialized and marginalized in our schools is integral. All through the chapter, I interweave my story with the narratives and dialogues of other voices to make the case for decolonization leadership approaches in our schools. Joining my voice are voices taken from a previous study focused on Special Education Workers who foster relationship and work directly with Students Labeled as Behavioral (will be defined later in this chapter) (Mitchell, 2020). In section one I locate myself in relationship to Mother Africa which informs this anthology chapter. Section two focuses on defining colonization and the theoretical framework and themes discussed in the anthology chapter. Section three examines the role educational leaders may play in creating school spaces for socially just relationship building, nimble student and teacher dissent, and opportunities for personal and community transformation. Section four provides a contextual analysis of educational leadership's response to the COVID-19 pandemic, namely how they impacted schools, classrooms, students, and teachers. Lastly, Section five introduces “ROCK”, a forward-looking conceptualization of a decolonizing leadership practice aimed at reclaiming one's indigeneity through nurturing connections to Mother Africa.