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This chapter provides an overview of the postcolonial literatures and their critiques relevant to internationalising curriculum in the educational administration and leadership field. The aim is to both examine the problems culturally and institutionally with primarily Anglo-American globalised curriculum that still holds a hegemonic position internationally as well as identify proposals in diversifying the field to reflect context, policy requirements and practices, and cultural values and principles. Discussed also are a number of initiatives that have been taken that provide a foundation for furthering this kind of curricular development, and a set of principles for internationalising the field that indicate the various levels and factors involved.

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.

Pressing sustainability issues face the 21st century, as identified by the Millennium Development Goals and its post initiatives, and ethical principles related to fairness, equity, and justice are increasingly important to address climate change and resource scarcities. Yet, such ethical dimensions remain surprisingly little addressed in the tourism literature. Ecofeminist critique offers insights into this gap, identifying historical antecedents in patriarchal, Enlightenment-driven discourses of science where positivistic approaches facilitate the control and use of nature and women. This chapter draws from this critique to propose a preliminary, justice-oriented framework to resituate sustainable tourism within an embodied paradigm that covers intangibles such as emotions, feelings, and an ethic of care.

The goal of this article is to examine the current trends of political cinema in postcolonial Hong Kong. Many leaders of the Hong Kong mainstream cinema have accepted the Chinese authoritarian rule as a precondition for expanding into the ever-expanding Mainland film market, but a handful of conscientious filmmakers choose to make political cinema under the shadow of a wealthy and descendant industry, expressing their desire for democracy and justice and critiquing the unequal power relations between Hong Kong and China.

This paper consults relevant documentary materials and cinematic texts to contextualize the latest development of political cinema in Hong Kong. It presents an in-depth analysis of the works of two local independent filmmakers Herman Yau and Vincent Chui.

This study reveals a glimpse of hope in the current films of Herman Yau and Vincent Chui, which suggests that a reconfiguration of local identity and communal relationship may turn around the collective despair caused by the oppressive measures of the Chinese authoritarian state and the end of the Umbrella Movement in late 2014.

Despite the small sample size, this paper highlights the rise of cinematic localism through a closer look at the works of Hong Kong independent filmmakers.

This study reveals an ambivalent mentality in the Hong Kong film industry where critical filmmakers strive to assert their creativity and agency against the externally imposed Chinese hegemonic power.

This investigation is an original scholarly study of film and politics in postcolonial Hong Kong.

This chapter engages cosmopolitan and feminist paradigms of knowledge production through their shared ethics of social justice, equality, and diversity, promoting integration into an emerging postdisciplinary focus on embodied cosmopolitanism(s) as a promising way forward in tourism studies. Cosmopolitan paradigms theorize the dialectics of cultural diversity and universal rights, while feminist cosmopolitanism focuses on gender and sexuality equality and difference within this intersection. An embodied approach combines work on “the body” and “situated embodiment” with the cosmopolitan to embrace all human differences and acknowledge that the researchers’ own embodied cosmopolitanism affects research questions, ethics, and praxis toward transformation in research communities and the academy.

The purpose of this paper is to describe Karen refugee women’s experience of resettlement and the factors which structured community capacity to support their mental health and well-being.

A postcolonial and feminist standpoint was used to bring Karen women’s voice to the knowledge production process. Data were collected through ethnographic field observation, in-depth semi-structured individual and focus group interviews with Karen women as well as healthcare and social service providers.

Three interrelated themes emerged from the data: Karen women’s construction of mental health as “stress and worry”; gender, language and health literacy intersected, shaping Karen women’s access to health care and social resources; flexible partnerships between settlement agencies, primary care and public health promoted community capacity but were challenged by neoliberalism.

Karen women and families are a diverse group with a unique historical context. Not all the findings are applicable across refugee women.

This paper highlights the social determinants of mental health for Karen women and community responses for mitigating psychological distress during resettlement.

Public health policy requires a contextualized understanding of refugee women’s mental health. Health promotion in resettlement must include culturally safe provision of health care to mitigate sources of psychological distress during resettlement.

This research brings a postcolonial and feminist analysis to community capacity as a public health strategy.

Purpose − In the 1990s, the New Zealand government began returning land and other natural resources to Maori ownership in compensation for their dispossession in the nineteenth century. This chapter examines the impact of the settlement of the Waikato-Tainui claim on the socioeconomic development of the tribe since the compensation agreement was signed in 1995.Design/methodology/approach − The ethnographic analysis is focused on the tribal debate that seeks to balance the corporate demand to maximize profits of commercial investments and the increasing demand of tribal beneficiaries for social services. This debate is situated within the broader discussion about the balance between ownership and (re)distribution, and between historical justice and social justice.Findings − The analysis demonstrates that the restoration of land to Maori ownership does not automatically result in an improvement of socioeconomic conditions for most Maori. Instead, it seems to facilitate a gradual transformation of tribal hierarchies into class distinctions.Research limitations/implications − Further research is required as this chapter shows that the settlement of Maori grievances does not immediately resolve all socioeconomic problems as was originally expected.Practical implications − The settlement of colonial grievances is inherently complex since each solution seems to create new problems, also because the sociopolitical organization of indigenous societies has changed fundamentally since the beginning of colonization.Social implications − It will be necessary to continue to negotiate historical and social justice in postcolonial societies.Originality/value − Ownership of natural resources does not automatically entail socioeconomic developments or improvements. Additional policy strategies are required to obtain the socioeconomic outcomes that people desire from their engagements with capitalism.

This chapter studies a political rationale by which colonial law forged socially assigned individuals as criminally accused persons. Focussing on archived documents of a preliminary examination that took place in 1883 in the North West Territories (now Alberta), it highlights how an accused person was moulded as a culpable individual. Arranged by a justice of the peace, and member of the North West Mounted Police, the investigation in this case reveals how colonial law unleashed an individualising force that obscured power relations behind the settlement it aimed to further. The unequal ways in which certain distinctions of person were legally recognised and individualised may be traced to long-standing western uses of social hierarchies as ‘masks’ from which law unequally recognised persons. Challenging such approaches to personhood, the analysis works off Naffine’s ‘legalistic’ ideas of persons as fictions, calling for a retelling of the fictions around accused persons. By pointing out the possibility of accusing relational rather than individual constructions, it concludes with a brief insinuation of legal forms directed at ‘collective persons’, interrupting a key political logic of colonial criminal law with allied promises of social justice beyond colonisation.