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PurposeThis paper aims to set the scene for an emerging conversation on the Rights of Nature as articulated by a philosophy of law called Earth Jurisprudence, which privileges the whole Earth community over the profit-driven structures of the existing legal and economic systems.Design/methodology/approachThe study used a wide range of thought from literature relating to philosophy, humanities, environmental economics, sustainable development, indigenous rights and legal theory to show how Earth Jurisprudence resonates with two recent treaties of Waitangi settlements in Aotearoa New Zealand that recognise the Rights of Nature.FindingsIndigenous philosophies have become highly relevant to sustainable and equitable development. They have provided an increasingly prominent approach in advancing social, economic, environmental and cultural development around the world. In Aotearoa New Zealand, Maori philosophies ground the naming of the Te Urewera National Park and the Whanganui River as legal entities with rights.Practical implicationsRecognition of the Rights of Nature in Aotearoa New Zealand necessitates a radical re-thinking by accounting researchers, practitioners and educators towards a more ecocentric view of the environment, given the transformation of environmental law and our responsibilities towards sustainable development.Originality/valueThis relates to the application of Earth Jurisprudence legal theory as an alternative approach towards thinking about integrated reporting and sustainable development.

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Hegemonic Open Science, emergent from the circuits of knowledge production in the Global North and serving the economic interests of platform capitalism, systematically erase the voices of the subaltern margins from the Global South and the Southern margins inhabiting the North. Framed within an overarching emancipatory narrative of creating access for and empowering the margins through data exchanged on the global free market, hegemonic Open Science processes co-opt and erase Southern epistemologies, working to create and reproduce new enclosures of extraction that serve data colonialism-capitalism. In this essay, drawing on our ongoing negotiations of community-led culture-centered advocacy and activist strategies that resist the racist, gendered, and classed structures of neocolonial knowledge production in the metropole in the North, we attend to Southern practices of Openness that radically disrupt the whiteness of hegemonic Open Science. These decolonizing practices foreground data sovereignty, community ownership, and public ownership of knowledge resources as the bases of resistance to the colonial-capitalist interests of hegemonic Open Science.

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