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Using a decolonial framework for thinking about knowledge, education and internationalisation, this chapter critically unpacks the historical and contemporary complexities in South African higher education, including the colonial roots of higher education and internationalisation, the Eurocentric hegemony and white domination during colonialism and apartheid, and the lack of epistemic decolonisation in post-apartheid South Africa. The chapter shows how the way internationalisation has been practiced by universities since the end of apartheid has contributed to the maintenance of Eurocentric hegemony and coloniality of knowledge. The chapter highlights the need to rethink, reconceptualise and redefine internationalisation, and unpacks a new definition of internationalisation which takes into consideration historical complexities, contemporary realities and challenges, and the need for epistemic transformation and decolonisation in South African higher education. This is in line with Ngũgĩ wa Thiong’o’s decolonial ‘quest for relevance’ of education and knowledge to the people, places and regions in which universities operate, while looking outwards at the world and critically engaging with the plurality of worldviews, ideas, knowledges and ways of knowing. Such a quest could allow students to critically interrogate and understand their being and place in the world, as well as their relationships and linkages to others around the globe.

The purpose of this paper is to investigate the impact of the COVID-19 pandemic on doctoral education. Pandemics throughout history have generated new educational theories and practices, accelerated some trends and signalled the abrupt end of others. The unpredictable effects of the COVID-19 pandemic have particularly impacted upon First Nations and transcultural communities and People of Colour throughout the globe. A second significant recent global trend that occurred at the height of the pandemic was the reignited #BlackLivesMatter (#BLM) protest campaign. This campaign drew attention to the vast inequities faced by black, transcultural (migrant, refugee, culturally diverse and international) and Indigenous peoples and triggered rapid action in higher education institutions against racism and unconscious bias.

This conceptual paper draws upon postcolonial/decolonial theory to demonstrate how the COVID pandemic and #BLM movement prompts us to revitalise doctoral education.

These two issues have created renewed urgency around the need to decolonise higher education and a desire to transform the “business-as-usual” geopolitical power dynamics that continue to privilege Northern knowledge over culturally diverse knowledge systems from First Nations and transcultural contexts. A key site where special opportunities exist to effect this transformation lies in doctoral education. Doctoral education is a significant location of new knowledge creation and the development of the world’s future researchers.

Applying post/decolonial theory enables one to rethink how doctoral education should be changed to work towards greater decolonisation.

This study applies Santos’ ideas about “the sociologies of emergence” in the global South to think about how doctoral education should be reconstructed as a liberated zone of decolonisation and epistemic justice.

This paper draws on African anti-colonial thought and Black consciousness to propose critical conscious leadership (CCL) as a decolonising leadership approach appropriate for pursuing emancipation, social justice and innovation in a new African university.

I utilised the method of critical discourse analysis to study Ihron Rensburg’s language as he reflected on his leadership at the University of Johannesburg (UJ). The study engaged with Rensburg’s writings and texts on his account of leading the merger and transformation of UJ. The primary text draws from his book “Serving Higher Purposes” (2020).

Through the construction of CCL, the paper proposes alternative tenets for leading transformation towards a new African university. CCL grounds a decolonised and pluriversal new African university’s character premised on a consciously revitalised alternative thinking that will carry the communitarian spirit of Africa in knowledge production, dissemination and consumption in humanising all and serving the greater good. And it operates within the dialectical tensions of the social and economic purpose of higher education (HE), African and global relevance, African and Western paradigms, excellent performance and attainment of social justice.

The proposed CCL offers an alternative leadership approach that responds to the call to “Dethrone the Empire” by centring Blackness in HE leadership, which is crucial for authentic transformation and decolonisation.

L'objectif visé est de nourrir les réflexions sur la colonisation du futur dans le présent en mettant particulièrement l’accent sur le continent africain. Nous visons à explorer comment la recherche participative, et plus particulièrement la recherche-action anticipatoire, peut contribuer au processus de décolonisation effective.

Considérant le futur comme un bien public, nous mobilisons une réflexion sur les processus coloniaux qui l’ont transformé, à bien des égards, en bien de club ou en bien privé. Nous faisons ensuite appel aux notions de production participative de connaissances et de recherche-action locale comme moyens de décoloniser le futur et de libérer l'imagination. Nous revisitons ensuite les principes de la recherche-action participative pour atteindre cet objectif et nous examinons les principales caractéristiques d'une recherche-action anticipatoire non coloniale dans le contexte des futurs de l'Afrique.

Nous mettons en évidence les défis issus de la relation entre les efforts d'anticipation axés sur la recherche-action, la création d'une intelligence collective et la co-conception (codesign), dans le but d'encourager le processus de décolonisation. Cette démarche inclut des principes de conception, établit les bases pour un processus anticipatoire, potentiellement décolonial et envisage une possible réaction du système dominant à l’encontre de ce processus de décolonisation.

Il s’agit d’un travail conceptuel, qui ne fournit pas d’éléments testés sur le terrain. Toutefois, nous espérons que cela constituera un apport permettant de concevoir des méthodologies qui préviendront la colonisation du futur lors de la participation à des activités de recherche tournées vers les futurs en Afrique et ailleurs.

Nous proposons une approche intégrale de la colonisation du futur, comme renouvellement d’une question ancienne. Nous articulons également cette démarche autour d’une réflexion sur la nature de ce que pourrait être une recherche-action anticipatoire décoloniale.

Colonial epistemes distort ideologies through power structures and control, perpetuating differences and the development of an inferior status. This study aims to serve dual purposes: Firstly, the authors advocate for Pacific and international business (IB) researchers to consider adopting inclusive research practices, particularly regarding Pacific and indigenous populations. Secondly, the authors argue that decolonization presents conflicting challenges, demonstrating that the authors still have a long way to go regarding the decolonization agenda within academia, the university, IB and broader society.

An essay style is adopted to introduce inclusive Pacific research practices specific to the Pacific context, what that looks like and the advantages of using culturally appropriate methods.

This paper highlights some examples that justify why Pacific methods should be used, such as spirituality and prayers underpinned by the va (i.e. relational spaces) – a concept well-known in Pacific cultures but missing in Western academic frameworks, models and approaches. Additionally, the authors found that the endeavours to be inclusive can paradoxically lead to exclusion and marginalization within academia, the university and popular mainstream media.

This paper enriches IB theory and pedagogy by advocating for the co-creation of inclusive research practices in collaboration with Pacific and indigenous communities. It contributes to the broader movement to restore indigenous knowledge and scholarship research spaces.

The originality and value of the viewpoint lie in its potential to stimulate conversations and reflections among IB researchers regarding inclusive research practices of decoloniality. Thereby strengthening the “trumpet-shell” call to decolonize the field and academia, which IB as a discipline should not be immune to.

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.

This research aims to examine the performativity of corporate reports as an example of an accounting inscription that can frame the relationship between Aboriginal and Torres Strait Islander entities and their stakeholders. The framing and overflow effects of these reports have been explored to consider whether they strengthen or undermine the reputation and capability of these community-controlled entities.

Aligned with actor–network theory and a decolonising research protocol, qualitative interviews were conducted with senior managers and directors of Aboriginal and Torres Strait Islander entities and their key stakeholders to explore their experiences of corporate reporting. Additional analysis of these organisations' annual reports was conducted to corroborate key reporting themes.

This research has identified a dual role for corporate reporting, simultaneously framing performance against an expectation of failure, but with the potential for accounting inscriptions to highlight positive contributions to cultural and community priorities. It also indicates the need for sector specifics within the reporting frameworks and adequate resourcing for Aboriginal and Torres Strait Islander entities to meet reporting obligations.

This research makes policy-based recommendations in terms of user-driven and culturally informed performance measures. It also highlights the importance of adequate funding for Aboriginal and Torres Strait Islander entities to carry out meaningful performance evaluations beyond the preparation of financial statements.

One of the few empirical studies to capture the performativity of accounting inscriptions from the perspective of Aboriginal and Torres Strait Islander entities. This sector has received minimal attention within the accounting discipline, despite significantly contributing to community well-being and cultural protection. There is emancipatory potential via policy frameworks that resonate with Aboriginal and Torres Strait Islander cultural beliefs and practices.

In the past decade, against increasing global inequality, higher education has grappled with increased demands for social justice, transformation and decolonisation. While a lot of research in South Africa has focused on the (im)possibilities of fostering racial, gendered, socio-economic and cultural change, the connection of such change to questions of sustainability has been less explored. The purpose of this paper is to specifically explore the agency of academics to foster transformative initiatives for sustainability within the context of institutions historically serving under-represented populations.

Using a qualitative methodology, this paper highlights the importance of considering sustainability in processes of transformation. This paper is specifically interested in how academic faculty and those in assigned leadership positions view their agency in relation to promoting transformation for sustainability at the institutional level. Drawing on data generated from semi-structured interviews with 13 participants at an historically Black university in South Africa, this paper details academics' and leaders’ experiences and perceptions of their agency.

This study reveals the adverse interactional dynamics within higher education institutions, which negatively impact academics’ participation as key agents in change processes. Positional and identity challenges faced reveal the persistence of colonial and apartheid legacies of racism, sexism, Afrophobia and xenophobia – which casts a shadow on possible trajectories of transformation and sustainability. This has serious implications for the common good, given South Africa's regional import for knowledge production and decolonisation within universities; its key role in the African 2063 Agenda; and the wider global Sustainable Development agenda.

This study highlights insufficient engagement with the sustainability of transformation efforts within the context of South Africa. This study also emphasises the relation between transformation imperatives and racial, socio-economic, gender and epistemic justice imperatives of sustainable development.

This chapter is an exploratory study of women’s football in Goa during two defining periods in its history: 1975–1991 and 2017–present. Anchoring the analysis within the intersection of sport, gender, and decolonisation, the chapter aims to address the peripheralisation of women’s sport in academic work on sport in India. Examining the evolution of women’s football in Goa and the multifarious factors that stilted its advancement, this research demonstrates how the systemic challenges that have historically plagued women’s sport continue to hamper its progress. The chapter argues that the professionalisation of women’s sport is indispensable to unlocking its potential and doing justice to the players and other stakeholders who continue to pursue it despite manifold challenges.

This article aims to examine the manifestation of coloniality within social studies curricula and explore strategies for rejecting colonial paradigms through teaching praxis. The author presents a curriculum that unveils the narratives of Linnentown, a local Black community, to examine the impacts of colonial legacies on people's everyday lives.

Using the teaching and learning cycle framework, the author demonstrates the integration of sequenced embodied and multimodal activities. Furthermore, the author utilizes the concept of critical place-based education (CPBE) to demonstrate how critical pedagogies within the context of place can cultivate transformative learning experiences.

By guiding students to critically analyze the sociopolitical conditions of Linnentown residents, CPBE, paired with multimodal activities, helps challenge dominant narratives and empowers students to become agents of change in their local communities.

This curriculum fosters a nuanced understanding of structural oppression, empowers students to develop critical awareness and social agency and guides youth in confronting settler colonialism within and beyond their communities.