Search results

South African scholars, like most scholars in the developing world, have sold the idea that social constructivism is the gold standard of qualitative management research. In this chapter, we caution against this subordination to unquestioned conventions and offer a process relational ontology as an alternative to social constructivism that is often punted by most qualitative research programmes and textbooks. We also debunk the idea that ‘grounded theory’ exists by delving into epistemology and showing how science is ‘self-correcting’ rather than ‘tabula rasa’. Instead of boxing business ethics knowledge, as has been done by the case study gurus, we encourage business and organisational ethicists to own their indigenous heritage through storytelling science based on the self-correcting method underpinned by Popperian and Peircian epistemological thought. This chapter encourages business management researchers to move towards more profound ethical knowledge by refuting and falsifying false assumptions in each phase of the study, in a sequence of self-correcting storytelling phases. This is what Karl Popper called trial and error, and what C.S. Peirce called self-correcting by the triadic of Abduction–Induction–Deduction. We offer a novel method for accomplishing this aim that we call ‘Conversational Interviews’ that are based on antenarrative storytelling sciences. Our chapter aims to evoking the transformative power of indigenous ontological antenarratives in authentic conversation in order to solve immediate local problems ad fill the many institutional voids that plague the South(ern)-/African context.

The purpose of this paper is to share the story-net approach and to situate it as one that benefits from blending story as Indigenous methodology with non-corporeal actant theory (NCAT). The authors hope it will serve useful in building storytelling communities where Indigenous and non-Indigenous scholars are working to heal together from colonial trauma, reveal the inner workings of historical and ongoing colonial projects, dismantle the agency of colonial projects, and welcome heartful dialogue into the centre of MOS discourse.

The authors employ a storytelling approach which includes mapping the story-net territory and identifying the plot points along the journey. The authors use the story-net approach to story the approach.

This approach served helpful when engaging within story archives and with storytelling collectives comprised of both Indigenous and non-Indigenous persons, peoples and knowledges. The authors found four key premises, which help to narrate the ontology, epistemology, methodology and axiology of the story-net approach and six plot points, which help in mapping the lessons learned from engaging with stories, storytellers, story listeners and the socio-discursive contexts surrounding story-net work.

The authors story an approach that can be useful to support emerging Indigenous scholars while engaging with their non-Indigenous colleagues to do story-net work. This approach may be useful to navigate the tensions to create safer, more humane, inclusive, relational, strengths-based and trauma-informed spaces for engaging with Indigenous stories, storytellers, story listeners and discourses, as well as, to plot the points of contention so as to set the stage for deepening respectful research relations.

Paradigms are shifting in research involving Indigenous peoples: research with Indigenous peoples instead of research on them. To do this, we must acknowledge a shared and sacred space of multiple world views. Negotiating this meeting place – the ethical space – demands that researchers, Research Ethics Boards (REBs), and Indigenous peoples collaborate to find mutually agreeable solutions to research ethics tensions. This chapter addresses the principle-to-policy-to-practice gaps in the application of Canada’s research ethics policy (i.e. TCPS2) by demonstrating how one 2018 study navigated ethical engagement by practising Etuaptmumk: Two-eyed seeing (the Mi’kmaq concept of learning to see from and integrate multiple perspectives to find remedies to issues/challenges/questions that benefit everyone). Movements within both Indigenous and academic communities – in Canada and elsewhere – to develop policy on research ethics for research with Indigenous peoples present an opportunity and impetus for researchers to do differently and with the leadership of Indigenous peoples. This chapter shares reflections from one study that offers an example of doing differently and acknowledging self-in-science or examining self-as-science, which is not a common practice. The acceptance of creative research methods, like autoethnography through poetry and spoken word, demonstrates academic culture can change, too, and provides researchers methods and mediums to explore and examine the self without separation from the research. This chapter discusses these as relational and reflexive, a way to challenge conventional positions of ‘researcher’ and ‘participant’, and reimagines research innovation through relationship.

The purpose of this paper is to draw on the author’s research involving girls who leave their Torres Strait Island communities for boarding colleges in regional Queensland, Australia, and the academic, social and cultural implications that impede the transition process between community and school. While this paper discusses some of the research outcomes, its main focus is the unique indigenous research paradigm “Family+Stories=Research”, devised for and utilised within this project. This paradigm centres on the Australian indigenous kinship system and was implemented in two specific phases of the research process. These were: the preliminary research process leading up to the implementation of the research project; and the data collection phase. In turn, both phases enable the cultural significance of the kinship system to be better understood through the results. Because observations and storytelling or “yarning” were primarily used through both phases, these results also endorse the experience of the participants, and the author – both professionally and personally – without requiring further analysis.

The indigenous research paradigm and methodology unique to this research project implements the kinship system, allowing the researcher to access the appropriate resources and people for the project. Prior to the data collection phase, contact with significant community members in both boarding colleges and the Torres Strait Region was made. The methodology implemented for the research project was ethnographic and used observations, individual interviews and focus groups. The views and experiences of 26 past and present students, and 15 staff, both indigenous and non-indigenous, across three different boarding colleges were recorded.

Through both phases of the research project, the kinship system played a significant role in the ethnographic research process and data collection phase, which focussed on two key areas encompassed within the kinship system: “business” and the “care of children”. Stories from the researcher and the participants confirm the significant role that the kinship system can play within the indigenous research paradigm: Family+Stories=Research.

The paper introduces an indigenous research paradigm and methodology designed around two factors: family and stories. This paper brings to light the impact of the kinship system used within communities of the Torres Strait Islands and explains how this system advantaged the research process and the data collection phase by enabling the researcher to freely access stories specific to the research project.

The historian Patrick Wolfe reminds us that the settler colonial logic of eliminating native societies to gain unrestricted access to their territory is not a phenomenon confined to the distant past. As Wolfe (2006, p. 388) writes, “settler colonizers come to stay: invasion is a structure not an event.” In the Gulf of Carpentaria region in Australia’s Northern Territory this settler colonial “logic of elimination” continues through mining projects that extract capital for transnational corporations while contaminating Indigenous land, overriding Indigenous law and custom and undermining Indigenous livelihoods. However, some Garawa, Gudanji, Marra, and Yanyuwa peoples are using creative ways to fight back, exhibiting “story paintings” to show how their people experience the destructive impacts of mining. We cannot know yet the full impact of this creative activism. But their body of work suggests it has the potential to challenge colonial institutions from below, inspiring growing networks of resistance and a collective meaning-making through storytelling that is led by Indigenous peoples on behalf of the living world.

This chapter relates quantum storytelling consulting (QSC) to ensemble leadership theory (ELT) by Rosile, Boje, & Claw (2016). What kinds of leadership does it take to attend to the forecaring in advance of the future and how does this relate to quantum storytelling? In a music ensemble, no one musician is the star: they are equal, all are the stars of the show, emerging as stars and then taking a supporting role in cyclic rotation. ELT is important to the world ecology because it is a together-we-are-all-leaders approach. Rather than restricting leadership to one or a few people, the ensemble of many networks of leadership is important. I will contrast ELT with more familiar models of leadership: dispersed, distributed, and relational that restrict leadership to a few. One primary difference is that ELT includes both community and ecology and it is rooted in Indigenous Ways of Knowing (IWOK) that extend from the ancient Southwest US and Mexico. My contribution here is to recognize that ELT is rooted in the rhizomatic fractal, whereas the other models of leadership discussed here (dispersed, distributed, and relational) have been linear-, cyclic-, or spiral-fractal waves. A fractal is defined as recurring self-sameness patterns across scalabilities. I will look to Deleuzian rhizomatic-fractals, which ELT purports to be and make an observation: ELT revived and reinvented in late modern capitalism, must be a correlate with the dominant hierarchic kinds of leadership of here and now, which is this world situation we are now in. Does not each revolution (steam, diesel/gas combustion, cyber-information, and liquid modernity) actually create anew the enslavement of human beings in hierarchic forms of leadership? At the end of this chapter, ensemble leadership will be related to whole-world ecological health.

This paper aims to examine how the fields of social enterprise, social entrepreneurship and social innovation have theorised and applied the concepts of narrative and storytelling.

A literature review and subsequent thematic analysis were used. A keyword search of three databases identified 93 relevant articles that were subsequently reviewed for this paper.

Four main roles for storytelling and narrative were found in the literature: to gain support for social innovation, to inspire social change, to build a social-entrepreneurial identity and to debate the meaning and direction of social innovation itself.

Following the literature review, capacities and applications of storytelling and narrative in other, related fields are discussed to highlight practical use cases of storytelling that might currently be underdeveloped in the social enterprise and innovation sectors.

The paper argues that the social innovation and enterprise literature predominantly views storytelling as a form of mass communication, while often overlooking its ability to foster communal debate and organise intrapersonal dialogue as possible aspects of strategic thinking and innovation management in social enterprise, social entrepreneurship and social innovation.

The subject of leadership in Africa is an increasingly pertinent one that has been approached from various stand-points. Mainstream theoretical perspectives have shaped contemporary learning interventions on the continent, but are increasingly challenged by African renaissance views that critique this approach as a form of western ideological hegemony and an extension of the colonial project. However, alongside this debate, the issue of how to effectively address the issue of leadership “under-development” in African organisations remains salient. Moving beyond renaissance criticisms of western hegemonic thought formations, the purpose of this paper is to broaden the discourse by exploring several relevant options for a more pragmatic approach to leadership capacity building in contemporary African organisations.

This is a conceptual paper that takes a critical look at the existing debate on leadership development in Africa. In this, it examines two separate existing knowledge frameworks and considers the implications of each of these for praxis in context. The analysis presented here focuses on means of navigating between these thought formations in a much more circumspect and critical manner that leaders can learn from.

This paper highlights the important relationship between context, mainstream theory and indigenous knowledge. Its critical analyses suggest that engaging carefully with indigeneity in an experimental hybrid space may enable creative adaptation and appropriation through contextualisation, leading to more reflexive organisational practice. It subsequently proposes a conceptual model for constructive engagement with leadership development in practice.

The paper makes an important conceptual contribution to the debate by moving a step beyond the important theoretical criticisms and counter-criticisms that have so far shaped the discourse and more crucially, focusing on the salient practical question of “where we go from here” with respect to leadership capacity building in African organisations.

This chapter is in part a review of the educational state of indigenous Filipino peoples (IPs) through the lens of Critical Race Theory (CRT). Reports and observations from various literature on IPs in the Philippines were cited to show that the IPs' general educational, economic, social, and cultural situations similarly illustrate the following tenets of the CRT: (1) race is a social construct; (2) racism (discrimination against IPs in this case) is pervasively common; (3) active pursuit of equality happens only when it benefits all; (4) racism (discrimination against IPs in this case) is usually intertwined with abuses, inequities, or oppressions related to gender, religion, sex, economic status, education, physical state, mental capacity, and other variables; (5) racial groups (indigenous groups in this case) have perspectives that run counter to the mainstream perspective; and (6) laws and policies are not neutral when they do not eradicate social inequality. To develop a socially just or highly inclusive curriculum for indigenous students, it is necessary to involve organic resource persons in crafting or modifying a curriculum that responds well to the needs of the IPs. This is an imperative government and education agenda if the Filipino people are aiming to attain high-level inclusive and organic education for the IPs in the Philippines.