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In this chapter, the author delves into the third ‘C:’ compliance, which is fundamentally linked to business ethics. The chapter introduces the concept of business ethics and its significance in contemporary business strategy while interpreting Taoist principles from a compliance perspective. Compliance deals with our recognition of the potentially harmful or imprudent actions we take or our belief that we are superior to others. Compliance refers to an individual's expression of altered attitudes or behaviours in response to adhering to others' requests. Compliance encompasses humility, integrity, accountability and more. This chapter concentrates on the influence of Taoist ethical principles, particularly humility and integrity, on responsible management.

In a world that represents a diverse genre of individuals ranging from age to sexual orientation and beyond, organizations struggle to create a culture of belonging. A culture where an individual feels comfortable and empowered to bring her authentic self to the workplace. We argue that a culture of belonging happens when leaders practice cultural humility and inclusion competencies and work together with their diverse populations to transform the existing culture. Creating a culture of belonging requires all leaders of the organization to assess their inclusion competencies, understand power dynamics that exist within the organization, and be constantly aware that belonging is a continual process. We found that when leaders of an organization engage in cultural humility training, inclusion competencies assessments, and personal development plans (PDPs), the outcome resulted in a greater awareness of self and others along with a recognition of the existing power dynamics that can result in employees feeling they are a part of the organization. We opined that cultures of belonging exist when organizational leaders ensure each members’ psychological well-being and safety. We conclude that transparency in today’s organization consists of leaders finding practical ways to connect diverse groups of members. Transparency is also about having open doors where people of all ethnic, racial, sexual, and religious statuses are welcome to enter. Our study supports the findings of Katz and Miller (2016) that a culture of belonging is where trust is built, the thoughts and ideas of others are respected, and safety exists for all members.

Activism in the sport world is often connected to iconic images like the raised fists of John Carlos and Tommie Smith in a Black Power salute at the 1968 Mexico City Olympics or the figure of Cathy Freeman, wrapped in the Aboriginal flag, taking her victory lap at the 1994 Commonwealth Games and the 2020 Sydney Olympics. Activism, be it individual or through collective action, is a contemporary reality in sport. These actions reverberate out, sometimes joining with or magnifying other significant social and political currents to create waves that shift society. They may take the form of supporting mental health conversations, developing sporting infrastructure and support to expand opportunities for the next generation, concerted efforts at changing governance representation, or challenging sexist policy in sports, for example. This chapter draws from a talanoa on activism in Pacific sport, bringing these various activities together in order to surface the activism taking place, and better understand and reframe how we think about sport activism in Pacific communities. On the one hand, we recognize that particular cultural values like humility, respect, and orientations to servant leadership naturally encourage activism in the form of everyday advocacy and grassroots interventions. On the other, we discuss whether these values also prevent more outspoken and disruptive forms of activism which are often required to challenge systems of injustice and enact structural change. In this preliminary look at Pacific activism in sport, we surface some insights and raise questions for future research.

This chapter provides personal – co-autoethnographic – reflections on the journey of authenticity development and servant leadership through the lens of the relational proximity framework. The authors look back on their combined 90 years of experience working in three areas: the creation of jobs and livelihoods; peace and reconciliation; and the environment and the development of a sustainable economy. Lefroy and Woollcombe maintain that young people should be introduced to the principles of servant leadership early and throughout their education as part of their empowerment and confidence-building processes and suggest three avenues for research: servant leadership in practice, innovative curriculum development and work relationship measurement.

This chapter explores the role of ethics in shaping, underpinning and sustaining authentic leadership. Viewing ethics as a system of moral principles that govern individual behaviour and conduct, Mould discusses the basis of ethics for authentic leadership, recognising that it has multiple overlapping and conflicting sources. Recognising the multiple ‘moral’ pressures and dilemmas that leaders face, Mould asks how they can construct and live by coherent ethics in a globally minded, interconnected, culturally diverse and often incoherent world. He suggests tools that may assist in searching for ethics that support authentic leadership. The author concludes that examining the interplay between ethics and leadership practices challenges theories of authentic leadership.

Within North American institutions of higher education, the sociopolitical construct of whiteness comprises an often implicit set of lessons that are reflected not only in policy and curricula but also in the teaching practices of faculty. Such lessons perpetuate white centricity and supremacy, at enormous costs to those who have been negatively racialized. Therefore, it is critical for white faculty to engage meaningfully with ongoing processes of self-reflection, self-education, and skill development so that they can contribute positively to the interrogation and disruption of whiteness in higher education. This chapter discusses seven processual considerations for white educators who seek to interrogate and disrupt the problem of whiteness in teaching and learning.

Focusing on the individual unit of analysis, we explore how workplace identification can explain why individuals engage in unethical behavior that benefits an organization (unethical pro-organizational behavior; UPB). Social identity theory (SIT) stipulates that we want membership within high status organizations and, at extreme levels, may put the organization’s needs above all else. In taking a holistic approach to identification, we investigated how a strong occupational identification can mitigate this desire to unethically help an organization; occupations are a separate identity source and contain codes of conduct that guide ethical behavior. Utilizing a sample of 236 accountants and financial professionals, results indicated that organizational identification and occupational identification alone did not significantly predict UPB, however, the interaction of these identities did. More specifically, organizational identification significantly positively predicted UPB only when occupational identification was extremely low in strength. This effect was found after controlling for relevant personality and cognitive mechanisms related to unethical behavior. Implications for a multidimensional identification view of unethical behavior are discussed.

In this chapter, the author explores the principles of responsible management education through the lens of Taoism. This chapter begins by introducing the concepts of knowledge-inquiry and wisdom-inquiry and highlights the differences between the two in the context of management education. The author emphasizes the importance of wisdom-inquiry in management education, arguing that it allows individuals to not only understand and analyze information but also to apply ethical considerations when making decisions. This chapter delves into how to synthesize knowledge and wisdom in education, highlighting the need for a balance between technical skills and ethical awareness in management education. This chapter concludes with an examination of the principles of managing talent by balancing competence and character. The author discusses how to hire for character and train for competence in human resources management and development. This approach involves focusing on developing individuals' character traits, such as integrity, compassion and empathy, in addition to their technical skills. This chapter demonstrates the value of incorporating Taoist principles into management education. When the importance of wisdom-inquiry, balancing competence and character, and developing ethical leaders is emphasized, management education can prepare individuals to navigate the complexities of the modern business landscape while promoting responsible business practices.

This chapter approaches issues of ecospirituality through Gender and the Environment analytical lenses. We propose the need to actively queer human/Nature relations and understandings by exploring studies related to ecospirituality, Earth relations, and gender dynamics. The chapter considers ecospirituality as ritual practices, material cultures, codified ethics, and/or cosmological structures related to a category of “the sacred,” which influence how various gendered and sexed bodies interact with the non-human world. Here, we propose that ecospiritual categories can shape the ways that humans conceive of their humanness and their sexed and gendered bodies. Within the context of religion/Nature interactions white evangelical masculinist subcultures in the United States are considered as an example that demonstrates the paradoxical characteristics of the gender binary and human/Nature dualisms. The chapter proceeds to offer queered ecologies as alternative narratives that can assist the larger Gender and Environment discourse in better understanding ecospiritual practices and worldviews, and how the latter can contribute to prosustainable lifeways as a viable alternative to masculinist hegemonies that are continuing to predominate the ways that many humans – especially those in the Global North – understand and relate to the natural world at great cost to life on the planet.