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This study aims to explore what characteristics contribute to the definition of relevance in business-to-business (B2B) marketing research and how/why different strands of B2B marketing maintain or lose their relevance.

This study is conceptual. It adopts a performative-phenomenal standpoint for B2B marketing research and approaches relevance through the concept of episteme, which is considered pivotal for understanding this phenomenon.

This study proposes four axioms that define the characteristics of relevance in B2B marketing research and discusses their implications for scholars and practitioners. Consequently, an action plan for revitalizing B2B marketing research is developed, comprising learning and temporal dimensions, resulting in nine different relevance types.

The central argument put forward in this study is that different research strands of B2B marketing have deeply rooted epistemic underpinnings that influence their interpretation of relevance. Consequently, fostering dialogue between practitioners and scholars is considered necessary to sustain relevance in B2B marketing research. B2B scholars are urged to think beyond their subspecialized silos and acknowledge how the business environment and the various strands of B2B marketing congruently shape B2B marketing relevance, while also embracing research methods that bring them closer to business practice.

Marketing practitioners and academics continue to drift apart. This study puts forward three recommendations to bring marketing academics and practitioners closer together.

The study contributes to the B2B marketing literature by grappling with the theory-praxis gap and critically exploring what constitutes relevance in B2B marketing research.

This study aims to present radical abolition studies, which encourages us to (re)member that the abolition of institutions and systems is incomplete without the abolition of their attendant epistemes of domination. The authors draw on the etymology of the word radical to encourage abolitionist praxis to grab systemic harm at its epistemological roots. Within radical abolition studies, this study presents Black abolition theory, which aims to make explicit a theorization of Blackness and works to abolish the episteme of anti-Blackness.

This paper offers Black abolition theory within radical abolition studies to reground abolition in its Black theoretical roots and to interrogate the concept of anti-Blackness and other epistemes of domination in abolitionist study and practice. Using a close reading of W.E.B. Du Bois’ Black Reconstruction, and subsequent books and articles in abolition studies and educational studies that reference it, the authors highlight Du Bois’ original conceptualization of abolitionism as an ultimate refutation of a racial-social order and anti-Blackness. The authors then put Michael Dumas and kihana ross’ theory of BlackCrit into conversation with abolitionist and educational theory to push forward Black abolition theory.

Radical abolition studies and its attendant strand of Black abolition theory presented in this paper encourages scholars and practitioners to go beyond the dismantling of current instantiations of systemic harm for Black and other minoritized people – such as the school as it currently operates – and encourages the questioning and dismantling of the epistemes of domination sitting at the foundation of these systems of harm.

Black abolition theory contextualizes abolition in education by rooting abolitionist educational praxis in Black lineages. More generally, radical abolition studies encourages further research, study and collaboration in partnership with others who have historically participated in the fight against being labeled as subhuman to upend all epistemes of domination.

The current study aims to explore the role of stories in organizational sensemaking processes. Rather than positioning stories as one among many different sensemaking mechanisms, it is argued that stories allow a particular kind of sensemaking that is inherently open‐ended, distinguishing it from theoretical and propositional explanations for organizational phenomena. Drawing on previous Foucaultian discussions of epistemes, the paper aims to introduce the notions of epistemic impasse and epistemic spillover, arguing that cross‐functional interaction can cause tensions between incompatible epistemic bases, and that stories can act as a mechanism to overcome such tensions.

A qualitative methodology is used to illustrate the above mechanism in an ethnographic, participant‐observer study of a university student‐support center.

The results show how storytelling led to an increasingly open and ultimately universalizing tendency with the center, thus demonstrating both the potentials and limits of using stories within organizations.

The current paper adds to the storytelling literature by showing how stories not only act as a sensemaking mechanism, but also reimagine the definition of sense in a way that makes it more polyvalent and open to multiple epistemic standpoints.

The attempt to recover the international origins of social and political thought is motivated by the unsatisfactory fragmentation of modern knowledge – by its failure to account for the intimate connections between theory and history in general and its international dimension in particular – and seeks to overcome these divides. This article provides an analysis of the theory/history divide and its role for the fragmentation of modern knowledge. Theoretically, it shows, this divide is rooted in, and reproduced by, the epistemic foundations of modern knowledge. Historically, the modern episteme arises from a crisis of imperial politics in the 18th century. This analysis suggests that theory, history, and the international are products rather than origins of modern social and political thought. These historical origins thus do not provide the basis for more integrated forms of knowledge. They do, however, reveal how the fragmentation of knowledge itself simultaneously serves and obscures the imperialist dimension of modern politics.

There is a growing desire for more scientific and technical knowledge regarding Africa. This is because Africa has the potential and opportunity to generate impactful research. However, this potential is not optimized because of several constraints, including the lack of systematic reviews and models of knowledge management and paradoxical trends in Africa. The purpose of this paper is to review studies on knowledge management and associated paradoxes in Africa and a paradox-conscious African knowledge management model. The autochthonous African model that the authors propose has implications for global knowledge management.

The authors review studies on knowledge management and paradoxes on Africa.

The authors propose a model and identify 12 paradoxes broadly categorized as industrial, political and social.

The paradoxical tensions characteristic of Africa may be considered integral to business and policy rather than local expressions to be solved through international “best practice.”

The model this paper propose enables theoretical and empirical studies of knowledge management sensitive to the paradoxical tensions associated with autochthonous management knowledge and autochthonous knowledge management.

This conceptual chapter develops a discussion expounding the Islamic perspective of corporate governance as a special case of a broader decision-making theory that uses the premise of Islamic socio-scientific epistemology. This chapter contributes fresh knowledge in corporate governance theory in the light of two central issues. First, the central issue is of organic preference formation studied systemically by process model. The second issue is of transaction cost minimization while pursuing such a discursive and participatory model of decision-making in an environment governed by a systemic meaning of unity of knowledge as its episteme. Relevant institutional policies are shown to be capable of formulation in the light of such systemic discursion under the episteme of unity of knowledge understood and applied in the systemic organic sense.

Oneness is the prime attribute of God. Divine oneness is the singular moral foundation of “everything” invoking socio-scientific intellection in the Islamic worldview. In this ontological sense, this concept of conscious oneness means that the ultimate and indivisible absoluteness and completeness of creatorship, knowledge, will and power over all things, rest with God alone.¹ Because God's oneness belongs to the domain of purity (Ikhlas), removed from the material and cognized worlds, it marks the topological domain of the fullness and purity of the knowledge stock. It exogenously by itself creates, governs, and acts upon the created universes of all kinds, abstract, and evident. By itself, the precept of oneness of God is not causally affected by anything. It creates all but is never created of itself, or by any other.²

We commence answering the above questions first with an extension of the definition of Economy given by Gerard Debreu (1959). Choudhury (1999a) has extended Debreu's formulation by introducing the learning parameter of unity of knowledge. The ethically induced economy in the light of conscious oneness is a complex relational universe of its micro-parts. These comprise prices, quantities, incomes, resources, preferences and production menus, and technological choices. These are studied in relation to multimarkets and their agents represented by vector-variables of each of the above-mentioned categories. All of these categories of the representing variables are mutually interactive according to the interactive, integrative, and evolutionary (IIE)-learning processes (explained earlier) by the medium of knowledge-flows that emanate from the episteme of conscious oneness.¹

The purpose of this conceptual paper is to develop a discussion expounding the Islamic perspective of corporate governance as a special case of a broader decision‐making theory that uses the premise of Islamic socio‐scientific epistemology. Islamic epistemology is premised on the divine oneness of God. The worldly explanation of divine unity is done by means of specific laws and instruments that make the Islamic epistemology functionally viable in developing, implementing and inferring from the application of the epistemological rules to different issues. In the present case the issue is of corporate governance.

The development and conclusions of this discursive paper as a conceptual one point out the possible application of a process‐oriented epistemology of unity of knowledge to corporate governance. The underlying methodology of institutional discourse and integration with dynamic parameters is formalized.

The end results of the conceptual framework of this paper on corporate governance are contrasted with the approach to corporate governance in mainstream literature. Also the same Islamic theoretical and philosophical background of corporate governance is examined from the dual (mixed) Islamic economic and institutional perspective.

The practical implications of the Islamic idea of corporate governance are immense in studying transaction cost minimization in decision‐making environments. In this regard it is argued that the theory of Islamic corporate governance presents a discursive process, transparency and institutional participation that reduce transaction costs.

The paper contributes fresh knowledge in corporate governance theory in the light of two central issues. First, an organic preference formation is studied by a process model. Second, transaction cost is minimized while pursuing a discursive and participatory model of decision making in an environment governed by the systemic meaning of unity of knowledge as its episteme. Relevant institutional policies can be developed in the light of such systemic discursion under the episteme of unity of knowledge understood and applied in the systemic organic sense.

The purpose of this paper is to address the following question: how do we derive a systemic understanding of community, business and microenterprise linkages in the light of the cardinal episteme of Islamic belief, Tawhid?

The worldview of unity of the divine laws termed in the Qur'an as Tawhid (oneness of God or equivalently oneness of the divine laws and also unity of knowledge) is explained in the form of a general socioeconomic paradigm. This worldview is then used to address the complementary relationships between microenterprises and their embedded social environment comprising community and business.

The participatory development interrelationships explained by means of circular causation between the variables representing community, business and microenterprise comprise a specific example of application of the Islamic episteme of unity of knowledge to entities that exist in embedded learning systems. Such learning systems are governed by the episteme of unity of knowledge as explicated by the Qur'an and the Sunnah (Prophetic guidance). These together form the foundation of every Islamic methodological inquiry and application. Examples of microenterprises are Pasar Pagi (morning markets) and Pasar Malam (night markets) in Indonesia. Other comparative examples are given.

This paper shows how participatory development and sustainability‐by learning paradigms arise uniquely from the epistemic foundations of unity of knowledge (Tawhid). The productive transformation of microenterprise groupings through their complementary relationships with community and business is shown to invoke the Tawhidi epistemic worldview. The result of such complementary social embedding is expected to result in enhanced organization and productivity of microenterprises. The paper offers policy prescriptions for such participatory development change.