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This chapter focuses on a pathway for the creation of a just and equitable food system in South Africa that contributes to achieving the right to food and livelihoods for all. It is based on years of ongoing research on food systems in South Africa and Tanzania as well as a current research project on the impact of COVID-19 regulations on food systems in South Africa, Ghana and Tanzania. The chapter starts with looking at the challenges of the food system in South Africa, the problematic approaches to addressing these challenges and how the situation has been exacerbated by the COVID-19 crisis. Then it explores a different way of looking at and transforming the food system that moves away from the focus on corporate driven solutions and applies a different lens to analysing who the stakeholders are. The argument is for the advancement of economic actors identified by where they sit on the intersecting continuums from more marketised to more socially embedded, from more elite to the subaltern, and from larger to smaller scale. This lens makes it clear which type of enterprises and economic actors need to be supported and the alliances that need to be built to create a pathway to a better food future in the urbanising South African society and perhaps elsewhere as well.

This study aims to assess and decompose the sustainable development using the 17 sustainable development goals (SDGs) in Iran in 2018, for proposing agenda-setting of public policy.

It ranks the SDGs not only in Iran but also in the region and the world to reveal the synergetic effects.

Based on the results, subaltern-populace generally suffers from the hegemonic domination of ruling elite-bourgeois, lack of strong institutions, heterogeneous policy networks and lack of advocacy role of non-governmental organizations, due to no transparency, issues in law or no rule of law, no stringent regulation, rent, suppression and Mafia, all leading to corruption and injustice.

To stop the loop of corruption-injustice, Iran should homogenize the structure of the policy network. Furthermore, the failed SDGs of the three-geographic analysis are the same in a character; all of them propose SDG 3, good health and well-being as a serious failed goal.

In this regard, strong evidence is the pandemic Coronavirus, COVID 19 since 2019, due to its highly-disastrous consequences in early 2020 where the public policymakers could not adopt policies promptly in the glob, particularly in Iran.

In Iran, in addition to this, the malfunction of health is rooted in “subjective well-being” and “traffic deaths,” respectively. Concerning the transportations system in Iran, it is underscored that it is damaging the sustainable development from all the three pillars of sustainable development including, economic, social and environmental.

Submergence, dislocation, rehabilitation and reform are the terms that crowd out most discussions on Adivasi/indigenous communities. They also fit in aptly with the Adivasi experiences of education and their relationship with knowledge construction, for them but not necessarily with them. Over the course of the last century, the Adivasi story has been composed and reoriented by a confluence of hegemonic regimes, institutions and epistemic traditions. The paper aims to discuss these issues.

Tracing the shifts over last few decades and paying attention to the larger politics of indigeneity, schooling and knowledge production, this paper advances a critical reading of the relationship between the marginalised and formal systems of schooling.

Employing Gayatri Chakravorty Spivak’s (1989) “Can the Subaltern Speak?”, the paper identifies the discourses that have contributed to the construction of Adivasi communities and their relationship with the Indian state.

As schooling continues to occupy a significant place among the communities in India and it gets associated with a number of contradictory logics, the present paper highlights the historicity of the project by which marginalised communities have been defined and their schooling needs have been framed and justified.

The purpose of this paper is to explore the links between “informal economies” and the concept of “resistance.” The author argues that the petty illegalities of the dominated and subaltern classes should be seen in their connections to the illegalism of the élites and the state. Within this framework, the informal economy is seen as both the outcome of a set of material conditions aiming at the subordinated inclusion of entire classes of citizens, and the mark of the willingness by these same subalterns to evade the bonds imposed on them by the legislations and the social hierarchies.

A review of the ethnographical and socio-economical literature on the issue of informality, accompanied by ex-post reflections on pertinent studies conducted in the past by the researcher.

Against the dominant public rhetoric, the informal economy is here seen as a particular space of enactment by the dominated and subalterns aimed at self-producing paradoxical forms of inclusion within social contexts characterized by barriers to access integration within mainstream society. It is argued that in consideration of the power relations that structure the “field,” researchers themselves become part of the struggle counterpoising individuals and institutions, and should thus make a choice among the clashing parties.

The paper draws on a vast body of literature that appears to go in the same direction. However, it radicalizes the instances proposed by previous authors and studies, and draws conclusions concerning the nature of the object and the ethics of research, that are opposed to the prevalent approaches to the subject.

While in Art Spiegelman's non-fiction narrative Maus (1980–1991), the voice of the mother Anja is silenced, Eunsung Kim's non-fiction graphic narrative My Mother's Story (2020) revives a mother's voice that has been hardly heard in the history of Korean literature and culture. Just as the narrative in Maus is based on the interview between a son and his father, who has survived the Holocaust or the concentration camp in the Second World War, in My Mother's Story, a mother in her eighties tells the story of her entire life to her daughter. The writer's mother underwent Japanese colonization, the Korean War and the following years of industrial modernization, migrating from one place to another throughout her life. By visualizing a woman's personal memory, which has been forgotten for quite a long time, the Korean graphic narrative incorporates the subjective and subaltern voice into history. Thus, appropriating Michel Foucault's notion of subjectivation, which generally refers to the construction of the individual subject, I would argue that this visualization or revitalization of the silenced voice of the old woman can be called a process of ‘resubjectivation’, or reconstruction of the marginalized and thereby discarded subject of an aged woman in Korea. But this essay is not exactly a comparative study, paralleling the two different graphic narratives together. Instead, it focuses on uncovering ontological meanings of the feminine narrative in Korean culture as the process of resubjectivation involves not only the recovery of an individual woman's lost voice, but it is also related to the retrieval of a lost cultural legacy.

Drawing upon the concepts of transmodernity, pluriversality and border thinking the author stands in a more practical fashion for the co-creation of an-other performative CMS which fosters the decolonization of (critical) management studies – as a way to contribute “to concretely changing the world(s) for the better” (as claimed by the organizers of the symposium “should critical management studies get anything done?” held at the Academy of Management Meeting in 2012 in Boston).

From a more practical and less opaque perspective on border thinking it is shown how and why border thinking can both enable and constrain critical scholars and people to move across the borders of the colonial difference and from Eurocentric modernity toward transmodern pluriversality.

The current performative turn of CMS fails to address the agency of critical knowledge as a potential reworking of Occidentalism which can be mobilized to “manage” the rise of alternatives and knowledges from the rest of the world in general and from emerging economies in particular.

Border thinking as a crucial concept from the coloniality/modernity research program from Latin America is taken as an important contribution from the colonial difference to the co-creation of decolonial management studies (DMS), an-other performative CMS which fosters the construction of a world in which many worlds and knowledges can coexist as a way to change it for the better.

The tea plantation industry is characterized by the large-scale deployment of cheap women laborers and gender-blind practices that make the social positions of women workers vulnerable. This paper considers women temporary workers in tea gardens to study the exacerbated impact of Covid-19 on their lives. The impact of the pandemic on marginal tea garden women laborers has not received enough attention from researchers; hence, the authors have studied the gendered implications of the pandemic on Adivasi temporary women workers in tea gardens in India. “Adivasi” is an umbrella term to refer to all indigenous tribes in India.

The authors conducted a qualitative study with 26 in-depth interviews with women temporary workers who identify themselves as Adivasis. For the discussion, the authors have mainly borrowed from intersectionality and subalternity literature.

The analysis explored the intersectional experiences of the women temporary workers (1) as members of Tea Tribes who are compelled to continue working at tea gardens as wage laborers, (2) job insecurities at work due to their temporary worker status, (3) disadvantages faced by women workers for their gender identity and (4) the gendered impact of the pandemic on their lives.

This study has explored the gendered impact of the Covid-19 pandemic on the lives of temporary women workers who belong to ethnic minority groups in the global south. The exploitation of labor rights in the tea industry during the pandemic has not been discussed enough by researchers earlier.

The purpose of this paper is to engage some of the central themes of Gayatri Spivak’s seminal essay, “Can the Subaltern Speak? (CSS)” In particular, her criticisms of post-structuralism’s treatment of the “subject” as well as its privileging of “discourse” and micrological analyses of power vis-à-vis her discussion of Foucault and Deleuze.

The paper also draws on a historical materialist approach to examine how Spivak’s own work often reinscribes the discursive and politically pusillanimous tendencies of both post-structuralist and post-colonialist thought.

This lends itself to the “complexification” of capitalism – a bourgeois form of mystification of capital’s essential workings and the underlying class structure of the globalized economy, inclusive of “postcolonial” societies.

The authors conclude that CSS – while an important question – is ultimately a misdirected one that, in effect, mistakes discursive empowerment for social and economic enablement.

The purpose of this paper is to outline the challenges and complexities in conducting research faced by scholars utilizing postcolonial feminist frameworks. The paper discusses postcolonial feminist key concepts, namely representation, subalternity, and reflexivity and the challenges scholars face when deploying these concepts in fieldwork settings. The paper then outlines the implications of these concepts for feminist praxis related to international management theory, research, and writing as well as entrepreneurship programs.

This paper discusses the experiences of the author in conducting fieldwork on Turkish high‐technology entrepreneurs in the USA and Turkey by focusing explicitly on the challenges and complexities postcolonial feminist frameworks bring to ethnography and auto‐ethnography.

The paper suggests that conducting fieldwork guided by postcolonial feminist frameworks faces challenges related to representation inclusive of the author and the participants in the study. It offers subalternity as a relational understanding of subjects in contrast to comparative approaches to the study of business people. The paper also discusses how positionality impacts reflexivity through gender, ethnicity, and class relations.

This paper offers a critical perspective on conducting research related to non‐Western subjects by addressing issues arising from feminist and postcolonial intersections. It is a valuable contribution to those researchers who are interested in conducting feminist research particularly with non‐Western people and cultures.

Gender distinctions were central to the ideological and discursive construction of ‘freedom’ in colonial plantation societies, but so too were ethnicity and national identity. This article examines the contested nature of masculinity in the making of free citizens in post-emancipation Jamaica through an analysis of government and missionary sources, popular petitions, public speeches, and newspapers from 1834 to 1865. Close readings of the tensions within these public texts and their official reception demonstrate how freed men worked within and against the dominant discourses of Christian liberalism and masculine individualism as the bases for national citizenship. The key argument is that in laying claim to a Christian and British identity, African-Jamaican men constituted their freedom not so much through a seclusion of women in a private domestic role, but more importantly through an exclusion of indentured East Indians who were negatively defined as ‘foreign’ heathens.