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The paper aims to explore the relationship between accounting and racial violence through an investigation of sharecropping in the postbellum American South.

A range of primary sources including peonage case files of the US Department of Justice and the archives of the National Association for the Advancement of Colored People (NAACP) are utilised. Data are analysed by reference to Randall Collins' theory of violence. Consistent with this theory, a micro-sociological approach to examining violent encounters is employed.

It is demonstrated that the production of alternative or competing accounts, accounting manipulation and failure to account generated interactions where confrontational tension culminated in bluster, physical attacks and lynching. Such violence took place in the context of potent racial ideologies and institutions.

The paper is distinctive in its focus on the interface between accounting and “actual” (as opposed to symbolic) violence. It reveals how accounting processes and traces featured in the highly charged emotional fields from which physical violence could erupt. The study advances knowledge of the role of accounting in race relations from the late nineteenth century to the mid-twentieth century, a largely unexplored period in the accounting history literature. It also seeks to extend the research agenda on accounting and slavery (which has hitherto emphasised chattel slavery) to encompass the practice of debt peonage.

In this study, I use currere to examine excessive entitlement in my own high school education. By “excessive entitlement,” I emphasize teachers' actions and systemic conditions related to an excessive educational mindset justifying (and manifesting) self-infallibility. Teachers displaying excessive entitlement might take for granted, for example, the correctness of their actions, closing self-awareness, and more equitable relations with others (especially students). On a structural level, it includes, for example, societal norms, school policies, educational traditions, and often laws. Specifically, I present findings examining three levels of curriculum – the formal or explicit, the implicit or hidden, and the null or present/absent. I offer my own story as a case study of how schools and teachers may silence and erase student identity and culture as well as how more inclusive and dialogic teaching approaches (and methods of inquiry) can counteract and offer alternatives to such oppressive forces. My framework includes professional ethics, moral ethics, and social justice ethics. Looking back at my history as a gay high school student, I discovered that my school's explicit curriculum provided teachers with a safe haven for bigotry and hostility toward LGBTQ students (as well as female students and students of color), and its hidden curriculum projected messages that privileged such a curriculum (and denigrated epistemologies more on the margin). It was only in the null curriculum that I began to experience a sense of liberation and inclusion and an awareness of the multiplicity of epistemology and ontology.

Education tends to colonize. Established authorities (teachers, curricula, and examinations) instruct newcomers, extending conditional membership. This presents a dilemma for teachers seeking to instill in their students habits of critical, creative, and lateral thinking. In Australia as elsewhere, blueprint educational documents embody lofty aspirational statements of inclusion and investment in people and their potential. Yoked to this is a regime routinely imposing high-stakes basic-skills testing on school students, with increasingly constrictive ways of doing, while privileging competition over collaboration. This chapter explores more informal, organic learning. This self-study narrative inquiry explores my career in terms of a struggle to be my most evolved, enlightened self, as opposed to a small-minded, small-hearted mini-me. To balance this, I examine responsible autonomy (including my own), rather than freedom. This chapter also explores investment in humans, with the reasonable expectation of a return on that investment. It draws and reflects upon events in or impacting my hometown, Sydney, Australia, focusing largely on WorldPride, the Women's World Cup, and a referendum on an Indigenous voice to parliament, all of which took place as I compiled this chapter. Accordingly, the narrative focuses primarily on sexuality, gender, and race. I explore the capacity of my surroundings to teach me and my capacity to learn from my surroundings. The findings and discussion comprise diary-type entries of significant events and their implications for (my) excessive entitlement. The final section of this chapter reviews what and how I have learned.

Successful knowledge transfer (KT) between younger and older workers (YW and OW, respectively) is critical for organizational success, especially in light of the recent surge in employment volatility among the youngest and oldest segments of the workforce. Yet, practitioners and scholars alike continue to struggle with knowing how best to facilitate these exchanges. The qualitative study offers insight into this phenomenon by exploring how KT unfolds in YW/OW dyads.

The authors performed a reflexive thematic analysis of semistructured interviews with two samples of blue- and white-collar younger/older workers from the USA (N = 40), whereby the authors interpreted the “lived experiences” of these workers when engaged in interdependent tasks.

The analysis, informed by social exchange theory and exchange theories of aging, led to the development of the knowledge transfer process model in younger/older worker dyads (KT-YOD). The model illustrates that, through different combinations of competence and humility, KT success is experienced either directly (by workers weighing the perceived benefits versus costs of KT) and/or indirectly (through different bases of trust/distrust perceived within their dyads). Further, humility in dyads appears to be necessary for KT success, while competence was insufficient for realizing KT success, independently.

In exposing new inner workings of the KT process in YW/OW dyads, the study introduces the importance of humility and brings scholars and organizations a step closer toward realizing the benefits of age diversity in their workplaces.

This paper looks at mainstream lesbian, gay, bisexual, transgender, queer, intersex and asexual (LGBTQIA+) support services in Aotearoa New Zealand, which predominantly center white queer voices and services and fail to account for the intersectional identities of young ethnic queers.

This exploratory, qualitative study investigated the social and professional support experienced and responded to by 43 young ethnic queers living in Aotearoa New Zealand, who were between 18 and 35 years of age. Participants identified as queer, non-binary, gay, pansexual, demisexual, gender fluid, non-binary and trans among others and held ethnic heritage from Africa, Asia, the Middle East and the Americas. Persadie and Narain's Mash Up methodological approach (2022) was used to analyze the data. Mash Up allowed us to understand the intersectional spaces of queer ethnic lives in white-dominated spaces, the ways in which young ethnic queers resisted the marginalization of their racialized being and took agency to counter actions and decisions that negated their presence and intersectional identities.

The findings from the study showed that young ethnic queers responded to the lack of adequate support services by establishing their own voluntary organizations and support networks. The study revealed that ethnic queer young people were critical of the white-dominated LGBTQIA+ support organizations; they created their own transformative spaces where they found “family” and community where they could be open about their queerness without the fear of rejection and stigma, while still advocating for equitable resources and an intersectional approach in queer mainstream services.

This paper provides valuable information on the lack of support for queer ethnic young people in Aotearoa New Zealand. The absence of information on the needs of this group poses a challenge to government departments, which rely on data to inform policy and allocate resources. The limited research and knowledge of this community make them less visible and, consequently, less likely to be given resources. It also means that harmful practices and behaviors toward queer ethnic young people by families and communities are more likely to go unnoticed and unaddressed. The paper also shows that the agency of young ethnic queers to create their own transformative spaces and to challenge the white-centric spaces, which have failed to consider their intersectional identities, has been instrumental to their well-being.

Organizational research on diversity, equity, and inclusion (DEI) is at times siloed; the experience of one minoritized or underrepresented group is treated as completely separate and different from the experience of another group and thus research separately. For example, there are terms that are studied only in the context of one group, and a different term is used to study a very similar (or identical) concept among a different group. Indeed, there are many unique experiences that specific minority groups encounter at work. Because of this end, minority groups should not be fully categorized together, and their individual should not be erased. However, there are shared experiences that many or all minorities experience at work, whether they are a gender minority, racial minority, or a member of any other minoritized group. Recognizing these shared experiences can help scholars develop a deeper understanding of what it's like to be minoritized or underrepresented at work, and therefore help to better serve these communities. To this end, our chapter highlights three such shared but unique minority experiences: three experiences that are common across all minority groups but operationalize slightly differently in different populations. The first experience we discuss is discrimination, as all minorities typically experience some form of negative differential treatment at work. The second experience we discuss is identity management, as many minorities need to actively think about how they present their minority identity to others (regardless of if their identity is “concealable” or not). Finally, we discuss strength through adversity, as many minorities argue that their minority identity is a source of strength and an area that benefits them at work. We conclude the chapter with a call toward intraminority solidarity, suggesting that recognizing shared experiences and working together can help build better workplaces for all minority employees.

Synthetic biology begins with the underlying assumption that life and life forms can be divided into parts and reassembled or redesigned according to the whims of their creators. Therefore, synthetic biology needs to be at the centre of ethical thinking since it engages the very concept of life and radically changes it. In this paper, we will investigate the phenomenon of synthetic biology through an ethical analysis of the unfulfilled promises and potential perils surrounding this technology. The paper consists of four parts. In the first part, we will deal with the problem of defining synthetic biology since it is a field in which many scientific disciplines meet and intertwine. The second part will present a brief history of systemic biology and the groundbreaking creation of Synthia, the first synthetic organism. The third part focuses on synthetic biology's potential benefits and some prominent ethical issues. In the fourth part, we will point out the problem of synthetic biology regulation. In conclusion, we will highlight the essential ethical remarks on synthetic biology and provide the impetus for further ethical debate.