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Ethnography produces accounts; the critical reflection of accounts produces accountability. Ethnography requires accountability if meaningful conclusions and/or observations are to be made. Accountability requires ethnography if is to address lived experiences. Virno argues that the principles of “languaging” make ethnographies and accountability possible. This papers aims to describe an instance of the circularity of accountability and use this to explore Virno’s insights. Doing this helps us to see the connections between accountability and ethnography, and reflect on the nature of these interconnections.

Inspired by Paulo Virno’s philosophy, the authors assert that an ethnographer typically produces an account of a chosen “Other” in which this “Other” is held to account. But at the same time, the ethnographer needs to be held to account by the very same “Other” and by the “Other” of the (research) community. Furthermore, ethnographers are accountable to themselves. All these moments of accountability can endlessly circle, as responsibilization of the researchers by their Other(s) continues. For ethnography to function, this must be tamed as a (research) account ultimately has to be produced for an academic project to be considered complete. Drawing on Virno’s principle of the “negation of the negation” by the “katechon,” by the “katechon,” the authors propose a potentially valuable intervention that would enable ethnography – and by extension, ethnographers – to prosper.

The authors apply Virno’s philosophical reflections to propose a positive feedback cycle between ethnography and accountability. Virno’s ideation centers on two key concepts: (i) the multitude of social relatedness and (ii) the ontology of the languaging of individuation. Hereby, a positive circle of causality between ethnography and accountability can be realized, whereby the authors can respect but also break the causal circle(s) of ethnography and accountability. This might be achieved via a reflection on Virno’s concept of the “katechon.”

The authors illuminate the accountability–ethnography dynamic, providing an illustration of the circularity of ethnography and accountability and showing how Virno provides us with tools to help us deal with it. Hence, ultimately, the paper focuses on the accountability as ethnographers.

Recent research has captured the impact of the COVID-19 pandemic in widening gender inequalities, by highlighting that academic women have been disproportionately affected. During the COVID-19 pandemic, women assumed most of the care labour at home, whilst working at normal patterns, leaving them unable to perform as normal. This is very concerning because of the short and long-term detrimental consequences this will have on women’s well-being and their academic careers. This article aims to stimulate a change in the current understandings of academic work by pointing towards alternative – and more inclusive – ways of working in academia.

The two authors engage with autoethnography and draw on their own personal experience of becoming breastfeeding academic mothers throughout the COVID-19 pandemic.

To understand the positioning of contemporary academic mothers, this study draws on insights from both cultural studies and organisation studies on the emergence of discursive formations about gender, that is “postfeminist sensibility”. Guided by autoethnographic accounts of academic motherhood, this study reveals that today academia creates an individualised, neutral (disembodied), output-focused and control-oriented understanding of academic work.

This paper adds to the conversation of academic motherhood and the impact of the pandemic on working mothers. The study theoretically contributes with the lens of “motherhood” in grasping what academic work can become. It shows the power of motherhood in opening up an alternative way of conceptualising academic work, centred on embodied care and appreciative of the non-linearity and messiness of life.

This study aims to apply the service robot acceptance model (sRAM) to examine how attitude toward human–robot interaction (HRI) and engagement influence consumer acceptance of service robots in a frontline setting.

Data was collected from 255 visitors who interacted with a robotic tour guide at a city museum. The data was analyzed using smart PLS 4.0.

The findings show the positive effects of subjective norms, appearance, perceived trust and positive emotion on both attitude toward HRI and engagement. In addition, social capability impacted attitude toward HRI, whereas perceived usefulness affected engagement.

To deliver engaging museum experiences that bring about positive word-of-mouth and intention to visit, managers need to incorporate the sRAM dimensions in the design and deployment of service robots.

This research uses field data to empirically validate the sRAM in the context of service robot acceptance. It introduces engagement as a novel mediating variable, enriching current understanding of human-like qualities in HRIs.

The purpose of this study is to introduce the concept of Ecopoiesis. Introduction of the concept of ecopiesis, which explains the linkage strategy between relational and energetic resources (sustainability) that enable the relational viability of living things.

The design is based on the use of the relationship between abduction, epigenesis, cismogenesis and morphogenesis.

This paper concludes with a counter-intuitive proposal to the dominant lines of thought, distinguishing: Complexity as vital interweaving, Aristotelian Oikos as communitarian distinction, Organism-Entorno from relational theory (beyond the interactional), in a cybernetic referential framework that allows tending to sustain and sustain life from Ecopoiesis.

According to a relational theory of cognition, the sources of knowledge go beyond genetic and environmental factors. In the sphere of explanation, this study moves from “how much,” “why” and “how” to “why not.” Thus, the processes involved in understanding the living are forced to move from the logic of parts to the logic of patterns, which implies developing an explanation that considers the unique characteristics of development, encompassing the diverse origins of the organization of the living.

Following the lead of neighboring fields such as strategy and organization studies, entrepreneurship is gradually joining in the adoption of a practice perspective. Entrepreneurship as practice (EaP) is thus a nascent domain of investigation where the methodological debate is still unsettled and very fluid. In this paper, the authors contribute to this debate with a focus on family entrepreneurship.

The authors develop a conceptual paper to discuss what it entails to look at family entrepreneurship through a practice lens and why it is fruitful. Moreover, the authors propose a research strategy novel to the field through which such investigation can be pursued, namely process tracing, and examine its inferential logic.

Process tracing is a strategy of data analysis underpinned by an ontology of causal mechanisms. The authors argue that it complements other practice methods by inferring social mechanisms from empirical evidence and thereby establishing a connection between praxis, practices and practitioners.

Process tracing helps the articulation of an “integrated model” of practice that relates praxis, practices and practitioners to the outcome they jointly produce. By enabling the assessment of impact, process tracing helps providing prima facie evidentiary grounds for policy action and intervention.

Process tracing affinity with the practice perspective has been so far acknowledged only to a limited extent in the social sciences, and it is, in fact, a novel research strategy for the family entrepreneurship field.

We argue this method of inquiry better represents the participants' learning, lives and experiences in the formal neoliberal education system prioritising performativity, categorising and ranking students.

The paper explores using poetry as a research method to reveal the learning experiences of adult learners, who have often had disruptive experiences of the formal schooling system and return to study in community-based education spaces. Inspired by Laurel Richardson’s transgressive technique of presenting sociological data through poetry as method, we use poetic representations of these learners' lives alongside case study research methodology. The research was conducted in conjunction with Neighbourhood Houses in Victoria, Australia. Qualitative data were generated through conducting multiple case studies of learners across various adult community education (ACE) sites. In this research, some case studies were presented in the traditional method of writing biography, others were written in the form of found poetry, which we refer to as data as poetry and text. The paper uses found poetry through participant-voiced poems written from interview transcripts. We argue this method of inquiry better represents the participants' learning, lives and experiences in the formal neoliberal education system prioritising performativity, categorising and ranking students. Our findings highlight the benefits of using poetry to communicate data in case study research as it effectively represents the experiences of adult learners' lives in a creative and concise form, transgressing normative practices of writing education research. These poetic representations of data reveal learner experiences in an embodied and agentic way while providing readers with a deep and rich understanding of these crucial adult learning spaces.

Our findings highlight the benefits of using poetry to communicate data in case study research as it effectively represents the experiences of adult learners' lives in a creative and concise form, transgressing normative practices of writing education research.

This research paper is empirical research and has not been submitted elsewhere for publication.

This paper showcases how the PAR embedded in posthumanist perspectives enabled us to navigate several complexities in the field through methodological situatedness and pluralism. It also attempts to critically outline the drivers and barriers that shaped our capacities to engage with the PAR.

The Tamil Nadu state in the Bay of Bengal along the southeast coast of India is one of the six regions in the world where severe tropical cyclones originate throughout the year. Storm surges in this region are well known for their destructive potential due to strong winds and heavy rainfall. This paper describes our participatory action research (PAR) journey towards strengthening grassroots action by providing access to safe and affordable housing for cyclone-impacted households (CIHs) in the Villupuram district of Tamil Nadu, India. The PAR was guided by an adaptive innovation model (AIM) that draws inspiration from posthumanism, action research and reflective practice traditions.

The insights from the PAR insist that we must recognise and work with diverse knowledge systems and situated practices to develop meaningful disaster risk reduction (DRR) and climate adaptation strategies. Our approach has to be rooted in the lived experiences of various vulnerable groups, their entanglements with nature and their everyday struggles of interacting with a complex social-ecological system.

This paper is an outcome of a PAR in a cyclone-impacted village in Tamil Nadu, India. The discussions and findings of the paper are original in nature and have not been published elsewhere.

Using the analogy of “If you build it, they will come” from the movie Field of Dreams, this study aims to draw on relational signaling and commitment–trust theories to examine the role of different types of trust (cognitive, affective and relational) in the relationship between relational-encounter quality and customer loyalty to service employees and to the organization in the case of an integrated casino resort. The study confirms that building it (trust), they (customers) will come to the casino exhibited in their loyalty to casino hosts and their affiliated casinos.

The study was conducted with very important person (VIP) customers who have a designated VIP host to provide them with personal services at an integrated casino resort in Macau. The questionnaire was distributed to the respondents by VIP hosts using WeChat and Tencent QQ.

The study shows that different types of trust (cognitive, affective and relational) play a significant mediation role in the relationship between relational-encounter quality and the customers’ loyalty to the hosts and their affiliated casinos.

To the best of the authors’ knowledge, this study is the first to investigate the roles of different types of trust (cognitive, affective and relational) in the relational encounter between casino hosts and VIP customers and provides insights into the link between service employees and their firm through the nurturing of the service encounter with the firm’s key accounts.

This paper aims to introduce, unpack, explore, make sense and share Hiraya Foresight via the Engaged Foresight approach as a futures concept, framework and methodology to reconceptualize foresight and reframe anticipatory processes to enable the self and communities to reimagine visions of the future. This indigenous foresight process offers to strip the husk and break the shell of conscious, colonial anticipation and reveal and liberate unconscious imagination that enables ethical aspirations to emerge.

This paper introduces and examines the context, purpose and process of the four waves of the Hiraya Foresight Framework via the Engaged Foresight approach. These were constructed through the use of the Engaged Foresight approach, through workshops, a literature review and an action–learning approach. The first wave, lawak, looks into the breadth of foresight. The second wave, lalim, looks into the depth of foresight. Tayog, the third wave, looks into the peak of foresight. Finally, the fourth wave of foresight kababaang-loob contemplates the nature, values and wisdom of foresight.

This paper shares the processes, experiences and impacts through five case studies where the Hiraya Foresight Framework via the Engaged Foresight approach was applied. This paper shares the impacts of Hiraya Foresight in democratizing and indigenizing futures literacy.

This paper describes and offers Hiraya Foresight via the Engaged Foresight approach as an indigenous approach to decolonize futures studies and foresight practice.

Faraoyść is a translinguistic portmanteau neologism that describes the moment when oppressive systems are shaken and appear to be coming to an end, and joyful, liberated worlds feel within reach. The purpose of this research is to demonstrate that faraoyść helped participants helped participants to expand their situated imaginings, which increased their capacity to imagine decolonized worlds.

This research was guided by faraoyść as a conceptual framework that explores the empirical experience of joy through collaborative world-building activities. These praxis-based exercises were tested in a series of workshops both at the 2020 UNESCO Futures Literacy Summit and in collaboration with Negligence Refugees from Lebanon.

When activated by collaboratively designed speculative objects and stories generated through the lens of faraoyść, participants created spaces of rhizomatic world-building that allowed them to imagine beyond the boundaries of their situated imaginings. Once participants had mapped the ways their imaginations were limited by current colonial systems of power, they were able to reorient their roles and develop new means to act within decolonized systems.

Faraoyść is a novel conceptual framework that contributes to current movements to decolonize futuring and foresight. This paper also introduces the concepts of rhizomatic world-building – an emergent approach to co-imagination, and situated imaginings, which are the systemic frameworks within which one imagines the ways the world has, is, will and must work. In practice, faraoyść is grounded in abundance and the power of liberatory joy to strengthen and celebrate local traditions, storytelling, world-building and community power.