All My Relations: An Inquiry into a Spirit of a Native American Philosophy of Business

Gladstone, Joseph Scott

doi:10.5250/amerindiquar.42.2.0191

Cited by 8 publications

(8 citation statements)

References 20 publications

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“…Also, Indigenous worldviews emphasize and encourage reciprocal relationships between variables that are often nonlinear ( Taagepera, 2008 ), complex, related and seemingly circular. Gladstone (2018 , p. 196) explains that ‘[f]or natives, the idea of “relatedness” is not understood within separate and distinct compartments; rather, “relatedness” is a physical and metaphysical connection to everything temporal, spatial, and material’. It is perhaps best exemplified in the core Cree concept of Wâhkôhtowin , or kinship, and in the way in which all things are related and interconnected ( O’Reilly-Scanlon, Crowe, & Weenie, 2004 ).…”

Section: Colonization: Roots and Effectsmentioning

confidence: 99%

Indigenous Peoples and Organization Studies

Bastien¹,

Foster

Coraiola

2022

Organization Studies

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This essay encourages scholars of Management and Organization Studies (MOS) to critically reflect on how Indigenous peoples and their knowledges have been, and continue to be, systemically discriminated against. This discrimination is the result of colonization; it has deeply impacted and continues to affect which knowledges and practices are valued and embraced. The impact of colonization is mirrored in MOS via processes and actions within the academic setting and our business schools. The result is the continued marginalization of Indigenous peoples and their knowledges. We propose a shift in how MOS scholars approach research in relation to non-western societies to counter, and hopefully end, these continued practices of discrimination in our business schools. Specifically, we argue that demarginalizing Indigenous research in academia and going beyond ‘cosmetic indigenization’ in our business schools are new, collaborative ways of rethinking indigeneity and breaking down the current barriers in MOS that reinforce and perpetuate the systemic discrimination against Indigenous peoples, their knowledges, and practices.

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Section: Colonization: Roots and Effectsmentioning

confidence: 99%

Indigenous Peoples and Organization Studies

Bastien¹,

Foster

Coraiola

2022

Organization Studies

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“…Spirituality is embedded within Indigenous world views, which are "both spiritual and material … [expressions] of identity and culture" (Mika et al, 2020, p. 261). A fundamental principle of Indigenous world views is that all things-people, flora, fauna and planet-are interrelated, obliging people to care for the Earth as one would a mother, and for the Earth to care for her people as kin (Colbourne, 2017;Gladstone, 2018;H enare, 2001;Knudtson & Suzuki, 1997).…”

Section: Indigeneity and Tourismmentioning

confidence: 99%

Te Awa Tupua: peace, justice and sustainability through Indigenous tourism

Mika

Scheyvens

2021

Journal of Sustainable Tourism

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Te Awa Tupua is an ancestor of the M aori people of Whanganui, and is also the Whanganui River, who in 2017 was formally recognised as a person. While legally conferring personhood upon an element of nature is relatively novel, it recognises a fundamental principle of indigeneity, that all things-human and nonhuman-are related. We explore intersections of peace, justice, and sustainability through Indigenous tourism in case studies of three M aori tourism enterprises on Te Awa Tupua (the Whanganui River). Our paper spotlights three findings. First, that treaty settlements elevate the status of M aori knowledge and contain elements of peace-making and economy-making as decolonising projects of self-determined development. Second, while indigeneity is foundational, we found that syncretism is evident in the sustainability of M aori tourism enterprises. Third, we uncovered a socioecological dissonance in attitudes towards commercial growth, with M aori tourism enterprises opting for slower and lower growth in favour of environmental and community wellbeing. We propose a model of Indigenous tourism called kaupapa t apoi. We conclude by suggesting that reconciling differences in viewpoints on sustainability and growth between M aori and non-M aori tourism enterprises will require involvement of several institutional actors, starting with Te Awa Tupua.

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“…Business education programs that recognise Indigenous entrepreneurs as independent learners with a collected pool of life and cultural experience as a rich learning source are at an advantage (Gainsford and Evans, 2017; Maritz and Foley, 2018). These cultural experiences often raise contention between Indigenous entrepreneurs, placing attention on a prominent tension of profit versus social purpose in business education programs (Gallagher and Selman, 2015; Garsombke and Garsombke, 2000; Gladstone, 2018). Indigenous entrepreneurs have a number of motivations to develop business skills and build Indigenous businesses and these areas are explored through the debate that arises from an Indigenous entrepreneur’s connection to collective cultural values and building of wealth (Hunter and Foley, 2014; Hunter et al, 2015).…”

Section: Andragogy Concepts and Indigenous Business Educationmentioning

confidence: 99%

Integrating andragogical philosophy with Indigenous teaching and learning

Gainsford

Evans

2020

Management Learning

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Recent Australian research has identified that the success of an Indigenous business greatly relies on the business acumen of its owner. Whilst business education offered through Business Schools is seemingly open to all, Indigenous Australian participation in these educational offerings have been low. In contrast the number of Indigenous businesses emerging in Australia over the past decade is building a demand for Indigenous specific business education offerings. The MURRA Indigenous Business Master Class at Melbourne Business School is such an example of an Indigenous business education program. We discuss how this program implements an andragogical philosophy into the Indigenous teaching and learning approach of business education to take into consideration an individual’s cultural and business knowledge to contextualise business learning. This paper identifies a framework of andragogy principles that contributes to the learning environment for Indigenous entrepreneurs. We identify four key learning principles and offer an evidence based model to progress business education. Through well designed Indigenous business education, business education can provide Indigenous entrepreneurs with an effective learning environment that integrates their cultural identity, highlights Indigenous knowledges and allows for the development of skills to support self-determination practices.

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All My Relations: An Inquiry into a Spirit of a Native American Philosophy of Business

Cited by 8 publications

References 20 publications

Indigenous Peoples and Organization Studies

Indigenous Peoples and Organization Studies

Te Awa Tupua: peace, justice and sustainability through Indigenous tourism

Integrating andragogical philosophy with Indigenous teaching and learning

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