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This chapter critically examines the dialectical relationship between colonial capitalism, racism, state terrorism, and racial/ethnonational domination from the sixteenth to the twenty-first century. It demonstrates the deficiencies of theories of global studies. In reformulating and improving critical international studies, this study advances the idea that excluding indigenous wisdom and knowledge from this area has allowed the hegemonic Euro-American-centric scholarship and ideology to limit our understanding of the racist sickness and its continuous evolution in the modern world system. Since this sickness has been hidden under the rhetoric of democracy, human rights, and social justice, even progressive intellectuals have failed to thoroughly comprehend the devastating consequences of racism and terrorism in global studies.

First, the chapter critically establishes the dialectical relationship between colonial capitalism, racial terrorism, and the continuous destruction of indigenous peoples in the Americas, Africa, Asia, and Australia. It explains how the dominant racial/ethnonational groups have continued to maintain their privileges at the cost of marginalized societies. Second, using indigenous wisdom and knowledge, the piece exposes the intellectual deficiencies of Euro-American scholarship and ideology from the right and left in global studies. Third, the chapter demonstrates that the claims of democracy, human rights, and social justice do not adequately apply to the conditions of the indigenous peoples in the world. Fourth, it proposes ways of developing a comprehensive critical global studies by critically including the wisdom and knowledge of indigenous peoples.

This chapter offers an overview of Indigenous Entrepreneurship (IE) in the national Canadian context and aims to analyze how the diversity among the Aboriginal peoples of Canada in society is managed with regard to entrepreneurship.

Taking into account the scope of diversity, three major dimensions were identified for analysis – (1) the sociocultural dimension, in reference to the worldviews and values of indigenous peoples, (2) the institutional dimension, in reference to the political management of reservations and the Band Council system, and (3) the financial dimension, in reference to the financial opportunities available to indigenous entrepreneurs.

This chapter’s original contribution rests in its critical analysis of IE in Canada, taking into account the history, the process of colonization and the diversities within the diversity.

Traditionally, mainstream cross‐cultural accounting research has applied a societal norms and values measure to the examination of differences in culture. This approach is limited, however, because it effectively disfranchises the culture of minority groups such as indigenous peoples within nations. Our paper provides evidence of cultural differences between indigenous Australian values and the Western capitalist values implicit in the language of accounting and accountability. Utilising an alternative yin/yang framework developed for accounting by Hines, we argue that the core indigenous yin values of sharing, relatedness and kinship obligations inherent in indigenous conceptions of work and land, are incompatible with the yang values of quantification, objectivity, efficiency, productivity, reason and logic imposed by accounting and accountability systems. This conflict of values then brings into question the impact of accounting and accountability systems on the indigenous peoples of Australia whose beliefs, norms and values are organised differently. The need to address such a conflict is critical for all of the world’s indigenous peoples. Perhaps even more so for the Australian indigenous peoples because of the insistence by governments, at both the state and federal levels, that the extreme social and economic disadvantages experienced by the Australian indigenous peoples can be dissipated by the imposition of strict financial accountability measures for all indigenous organisations and representative bodies. We argue that the demonstrated conflict of values is a significant reason for the inability of accounting and accountability systems to deliver such social and economic outcomes. The research findings of non‐indigenous researchers are largely drawn on in this paper. The two authors of this paper are not indigenous people and therefore we are speaking “of” indigenous culture and not “speaking for” them.

This paper focuses on First Peoples Founders of for-profit entities in Australia and the role of the Indigenous Economic Development Agencies (IEDAs). We explore the challenges facing First Peoples enterprises, influenced by historical exclusion from white settler society, and the practices of the IEDAs from the perspectives of Founders and agencies.

A qualitative study utilising Indigenous Standpoint Theory and Indigenous research methods, elevating Founder perspectives, in the Yaruwu language - the Nilangany Ngarrungunil, owners of knowledge, to that of research collaborators.

The First Peoples economic landscape is continually evolving with IEDAs contributing to that evolution despite contentious identity ownership definitions. Founders secure in their own identity, are focused on self-determination and opportunities provided by IEDAs, government and corporate sector policies. However, opportunities are undermined by ongoing racism, discrimination and prevailing stereotypes leading to homogeneity, invisibility and exclusion. Founders question organisational commitments to overcoming systemic exclusion in particular their commitment to building respectful relationships and understanding First Peoples ways of working. Instead, Founders focus on building a sustainable First Peoples economic ecosystem through relationship-based practices rather than transactional reconciliation which ignores the reality of the lived experience of everyday racism.

This study extends the scholarly discourse on First Peoples for-profit enterprise success written with an Indigenous voice. We demonstrate how this Founder generation are strengthened by culture with identity infused in organisational practices underpinning their aspirations of economic self-determination.

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.

Almost 20 years after the Royal Commission on Aboriginal Peoples, indigenous peoples living in Canada continue to pursue their legitimate aspirations for greater control over factors affecting their lives. The purpose of this paper is to summarize two major policies (the Royal Commission on Aboriginal Peoples and the Truth and Reconciliation Commission (TRC)) that aimed to create equity for indigenous peoples’.

Commentary and rapid communication to inform and clarify evolving high-priority policy and governance issues related to indigenous peoples’ of Canada.

A need exists to create a platform for implementing the TRC actions to protect and promote education, language and culture, justice, youth programming, and professional training and development.

Innovative intervention research needs to develop solutions to multi-generational disparities in health and well-being for indigenous peoples of Canada and globally.

Failure to implement longstanding changes to improve indigenous health and well-being will result if a growing burden of premature morbidity and mortality among indigenous population of Peoples’ of Canada, the fastest growing population group with the most challenging health status in Canada.

Indigenous peoples continue to experience profound health vulnerability leading to high health risks, growing health disparities and unequal access to health care services.

Connecting policy over two decades, for implementation to proceed, sharing of knowledge is essential to formulate innovative approaches, to engage research and build capacity to implement policy actions related to closing educational gaps, to developing culturally appropriate curricula acknowledging and protecting Aboriginal languages, as well as skills-based training in intercultural competency, conflict resolution and respect for human dignity and human rights equality in settings of anti-racism and free of all forms of prejudice and discrimination.

The purpose of this paper is to examine Indigenous perspectives of work-life enrichment and conflict and provides insights to better support Indigenous employees.

Interviews were conducted with 56 Indigenous people from six Canadian provinces. In total, 33 of the respondents were female and 23 were male. The interview responses were transcribed and entered in NVivo10. Thematic analysis was used.

The authors’ respondents struggled with feeling marginalized and felt frustrated that they could not engage in their cultural and family practices. The respondents spoke of putting family needs ahead of work and that many respondents paid a price for doing so.

The results are not generalizable to all Indigenous peoples, however these results do fill a void in the literature.

Employers must consider revising policies including providing more supervisor support in the form of educating supervisors on various Indigenous cultural practices and examine ways of providing more flexibility with respect to cultural and family practices.

Indigenous peoples have been marginalized since the advent of colonialism. This research addresses a gap in the literature by presenting how a group of Indigenous respondents frames work-life enrichment and conflict.

Very few studies have examined Indigenous perspectives on work-life enrichment and conflict using a qualitative research design. It also aligns with one of the Truth and Reconciliation Commission of Canada’s calls to action.

Indigenous Australians are often referred to as ‘the First Peoples’ of Australia, and the inclusion of the Aboriginal and Torres Strait Islander flags in being recognised as official national flags in 1995 by the Keating Federal Government, alongside the Australian flag, embues First Peoples with national recognition. The national discussion and consultation to reform Australia's Constitution has failed to progress a proposal to enshrine Australia's First Peoples recognition in the preamble of the constitution. The Australian Federal Government also dismissed the Uluru Statement from the Heart, which calls for a national Indigenous voice to parliament and the concept of a Makarrata, to facilitate the truth-telling about Australia's violent history. This great southern continent experiences long periods of drought, intense fires and periodic intense flooding across Australia. However, Australian society has barely engaged with First Peoples and their unique knowledge of this land, whether traditional or revitalised, including their exemplary sustainable management through ‘Caring for Country’. This chapter examines the benefits of Indigenous people's knowledge exercised through their laws, customs, practices and polity, and analyses the significant impact resulting from generations of settler Australians ignoring Indigenous ontology and knowledge.

Intergenerational confinement is an under-recognized, policy-driven issue which greatly impacts Indigenous and racialized peoples in countries with ongoing colonial legacies. Numerous policy solutions enacted over colonial history have exacerbated instead of mitigated this situation. This chapter advances an improved understanding of the impacts of carceral legacies, moving beyond the dominant focus of parental incarceration in the literature. Focusing on Indigenous peoples, multiple generations in families and communities have been subjected to changing methods of confinement and removal. Using critical policy analysis and interview research, this chapter interrogates these intergenerational impacts of carceral policy-making in Canada, Australia, and New Zealand. Drawing on qualitative interviews with 124 people in the three case countries, this chapter centers perspectives of people who have been intergenerationally confined in carceral institutions. With a goal of transformation, it then explores an alternative orientation to policy-making that seeks to acknowledge, account for, and address the harmful direct and indirect ripple-effects of carceral strategies over generations.