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This paper illuminates our journey as accounting educators by exploring accounting as a technical, social and moral practice towards decolonising ourselves. It lays the foundations for decolonising the higher education curriculum and the consequences for addressing the Sustainable Development Goals (SDGs).

This paper focuses on the potential to foster a space for praxis by adopting dialogism-in-action to understand our transformative learning through Jindaola [pronounced Jinda-o-la], a university-based Aboriginal knowledge program. A dialogic pedagogy provided the opportunity to create a meaningful space between us as academics, the Aboriginal Knowledge holder and mentor, the other groups in Jindaola and, ultimately, our accounting students. Since Jindaola privileged ‘our way’ as the pedagogical learning process, we adopt autoethnography to share and reflect on our experiences. Making creative artefacts formed the basis for building relationships, reciprocity and respect and represents our shared journey and collective account.

We reveal our journey of “holding to account” by analysing five aspects of our lives as critical accounting academics – the overarching conceptual framework, teaching, research, governance and our physical landscape. In doing so, we found that Aboriginal perspectives provide a radical positioning to the colonial legacies of accounting practice.

Our journey through Jindaola contemplates how connecting with Country and engaging with Aboriginal ways of knowing can assist educators in meaningfully addressing the SDGs. While not providing a panacea or prescription for what to do, we use ‘our way’ as a story of our commitment to transformative change.

As emerging scholars of color with transnational backgrounds, we collectively recount our socialization experiences in US higher education institutes. We explore moments of betweenness as catalysts for envisioning a more inclusive academia that operates beyond the tokenism of diversity.

Employing betweener autoethnography (Diversi and Moreira, 2018), we inquire into the sense of impasse encountered by South Korean female emerging scholars in the field of education in becoming an outsider within the academic system.

Chronicling our shifts in perspectives of our positionality, we interweave inquiries motivating us to challenge normative pressures and map our betweener experiences onto the Wiedman and DeAngelo’s (2020) socialization model. Through this process, we wedge open in-between spaces in the socialization process that accommodate the nuanced positionality of transnational scholars.

Integrating postcolonial critiques on the Western-centric meritocratic academia, this piece sheds light on the complexity and fluidity of emerging transnational scholars’ socialization processes. The thick, nuanced description deepens the understanding of the complexity of their identity negotiation within the dominant logics of academia. Our inquiries interwoven through betweener autoethnography serve as guidance for mentoring international graduate students and transnational scholars.

This autoethnographic article presents the adaptation of collage—an arts-based method traditionally used in face-to-face settings—into an online research tool. It emphasizes the increased relevance of such a transition in the wake of the digital shift and the Covid-19 pandemic. The work aims to reveal how digital collages can facilitate in-depth participant responses in a time when conventional research settings are inaccessible.

The article incorporates autoethnographic vignettes, which are identified in italics, that offer insights into my personal reflections on the transition and adaptation to an online mode. Firstly, I review how collage can be a valuable tool to include in focus groups and for elicitation during semi-structured interviews. Secondly, I review the challenges I experienced when conducting focus groups online to create the collages. Thirdly, I explore, in more detail, three examples of collages that reflect the diverse ranges that were produced and the insightful discussions that emerged from the participants describing the visual elements of their collages. Finally, the reflective nature of my autoethnographic vignettes provides an insight into the world of the researcher during this turbulent time.

Findings show that collage, whether physical or digital, remains an effective tool for eliciting nuanced understandings from participants. The research contributes to the arts-based research narrative by showcasing how the digital adaptation of collage methods can yield profound insights into participants' perspectives, therefore enriching the data beyond what traditional interviews could unveil.

These observations can provide support for other researchers who are contemplating the adoption of online arts-based research methods. Understanding how traditionally face-to-face arts-based research methods can be adapted for the digitally evolving landscape is important for shaping the future of online research.

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.

This study explores the relations between home and family in times of a pandemic, transporting the family away from the family home and, apparently, from the family itself. Specifically, it focuses art, culture, and society by shedding light on the enduring role of family rituals in creating and sustaining family identity while affirming the role of information and communication technology (ICT), in both the construction and reproduction of the family dynamics amid pandemic times. Reflection is taken upon a live-by-Zoom art exhibition opening. Family photo albums and several artifacts are used to show the family history, and, at the same time, the installed objects and surrounding narratives invite others to imagine the artist’s family as well as each audience member’s own family. The opening took place in March 2021, during the second lockdown in Portugal. Methodologically, the chapter draws on data collected through direct observation and autoethnography. Inspired by an arts-based approach, narrative is built on storytelling sociology, while using writing as a method of inquiry and reflexive composition to overcome the limits of the personal narrative. By the end, it is argued that as families “live” at Zoom, family rituals too. Zoom platform reproduces the family atmosphere, opportunities, and constraints. Looking at the art exhibit opening as a family ritual allows one to think about how individuals experienced family gatherings during the pandemic, but also how art might generate such familial intimacies in such exceptional times.

Women working in public relations (PR) in the 1990s developed the power of metamodern pragmatism to avoid being constrained in this decade of contradictions.

This was a time of promise for female empowerment and careers. The PR industry in Britain had quadrupled in size, yet increased feminisation and professionalisation did not resolve gender inequity. Indeed, alongside the existence of ‘old boys clubs’ and hedonistic macho agencies in the industry, the 1990s offered a lad's mag culture and an AbFab image of PR.

An original collaborative historical ‘Café Delphi’ method was developed using three themes (sex, sexuality and sexism) to explore women's careers and contributions in the expanding and increasingly powerful field of PR in the United Kingdom during the 1990s. It built on feminist critique of the industry and paradoxical portrayals of women resulting from significant changes in media, popular culture and a pluralistic marketplace.

Individual and collective experiences of women working in PR at the time reveal the power of attitudes to affect their ability to achieve equality and empowerment. Women navigated tensions between the benefits of accelerated pluralism and the patriarchal resistance in the workplace through performative choices and a deep sense of pragmatism.

This chapter explores the theme of symbolic violence (Bourdieu, 2001; Thapar-Björkert et al., 2016), a central theme in my doctoral thesis.

My thesis looked at the experiences of a group of female undergraduate students in their first year of Initial Teacher Education in Primary Education at the university where I teach. I explored the perceived choices my participants made in terms of choosing to become primary school teachers, arguing that symbolic violence is a controlling force in society so powerful and insidious that ‘individuals do not question their own role in the production and reproduction of domination and subordination’ (Thapar-Björkert et al., 2016, p. 9). Through class and gender, primary school teaching has insidiously presented itself to be a suitable profession for young women.

I position myself as a woman from working-class origins who made the choice to become a primary school teacher and who has recognised the impact of symbolic violence. As a result, some of this chapter is written from an autoethnographic perspective. My overarching methodological approach is narrative inquiry and I have used poetry to present my data throughout. My co-author, Catherine, was one of my doctoral supervisors and we were drawn together by our shared investment in narrative and the impact of early experiences on our subsequent selves. For this chapter, we present our own narrative poems describing the impact of symbolic violence on our own lives alongside that of the participants.

This chapter provides the historical and intellectual context of studying inequality and domination using the symbolic interactionist perspective. Lonnie Athens' radical interactionism was identified as a useful framework to research the omnipresent and insidious inequality found in everyday life. Chapters presented in this volume represent a follow up of Volume 41 of Studies in Symbolic Interaction, edited by Athens, where he laid the ground work for the research of domination and subordination. Chapters in this volume demonstrate the advancements made in studying inequality in symbolic interactionist research.

The current paper is part of a larger scoping review project investigating the intersection of leader(ship) identity development and meaning-making. In this review, we analyzed 100 articles to determine the current extent of literature that covers the intersection of leader(ship) identity development, meaning-making and marginalized social identities.

A review of the extant literature is included, and a conceptual model is suggested for further exploration into this critical and under-researched domain.

More research is needed at the intersection of leadership identity development, meaning-making and marginalized social identities.

As this area of study has expanded, scholars have noted an absence of research on the effect of multiple social identities, especially marginalized identities, on meaning-making and leadership identity construction.