Understanding the parameters of modernism and the characteristics of postmodernism has been the goal of specialists and thinkers in the modern world. In recent years, the development of these epistemological modern and postmodern parameters and characteristics has attracted the attention of educational philosophers. In this article, an effort is made to analyze the educational ideas of some very influential thinkers such as Lyotard (1979), Frazer(1989) Penely (1989)), Hirsch (1987), Rortri(2002) and Curren (2003)as the foundations of modern and postmodern eras through a descriptive method. To this end, the relevant educational epistemological approach is scrutinized by dint of concepts such as definitions, principles, aims of education, parameters of critical and 'boundary' education, curriculum development and methodologies of modernism as well as postmodernism. The findings of this article elucidated the fact that paying attention to educational pluralism, multicultural conventions, creation of probable rather than absolute and certain knowledge are the outstanding features of postmodern educations. These features can illustrate the claim for fostering active and critical citizenship in the local, national and international arenas. Moreover, the findings of this study show that the rejection of all generalization and homogeneous perceptions and appreciations of social critical discourses are the essential building blocks and important aims of postmodern education. This leads to the practice of democracy based on interdisciplinary fields rather than on separate subjects(in the postmodern era). This aim is obtainable through the interrelated networks of group learning 'at school', and the 'university of life' as a 'small community' in critical education. Such a postmodern curriculum produces rather than consumes knowledge and it is iconoclastic not conformist and structuralism. The other result gained from postmodern education is the application of hermeneutic not dilectic modernist model. Based on the post modern criteria, the system of education must distance itself from the mere utilitarian, and instrumental criteria and embrace the postmodern touchstones of the citizen's critical and democratic attitudes, and mentalities

A consultant and lead client discuss the rationale and process for an organization-wide diversity initiative in a national political organization. Approaches and models used to address systemic organization change for racial inclusion in a social justice framework are reviewed. Discussion of initial results, including emerging cultural change and ancillary benefits of the initiative follow. The authors conclude with challenges and expectations for expanding the change into programmatic work and for sustainability.

This article is based on a framework for assessing and working with mental models and utilizing the exploration of ‘dominant’ worldviews to increase individual and organizational competency to identify, assess and shift worldviews to foster social change. The author describes her methodology and results during the data collection, data analysis, data feedback, and intervention phases of a consultation with a client. She reviews literature on white privilege, mental models, power, and cultural competency. The author reflects on implications of the engagement for the client, herself and the discourse on the role of OD as a catalyst for social change.

Editorial paper

This article examines whether organization development and diversity consulting have the capacity to foster and sustain systemic change for social justice in organizations in the United States. In a number of her speeches and essays, Audre Lorde made the powerful statement that “the master’s tools will never dismantle the master’s house.” My premise is that systemic racism and oppression in organizations (the “master’s house) was built with and continues to be maintained by the ideologies of materialism and white supremacy. My conclusion is that to achieve sustained systemic change for social justice we need to replace these ideologies and return to pre-existing belief systems of spirituality and interdependence so as to bring about true justice and equity.

In this essay, the author discusses the importance of self-work for diversity and social justice practitioners. In fact, she asserts that it is not only important for practitioners to increase their self-awareness; it is paramount to the success of the initiatives they are leading within any client system. As many organizations are still gripped by their fear of diversity efforts, the call for practitioners to embark on this in-depth exploration is loud and clear. Given the changed landscape from overt discrimination to covert forms of discrimination, this call to action includes being well versed in personal values, biases, assumptions, privileges and pain. The author articulates her point of view regarding these challenges as a scholar practitioner, in an attempt to renew diversity consultant’s commitment to their own personal development.

In the past years we observed changes in the structures of knowledge production. The new mode of research expects intensive collaboration among multiple stakeholders in order to ensure the social relevance of knowledge. Such a development has led many theorists to question the epistemological status of findings, and the relevance of such studies, since this mode of research might transpire rather alarmingly to serve the interests of a small influential group. By discussing the two views, the paper sides with the argument that science has evolved into a closed, self-governed system; thus, any change in the governance of knowledge production puts at stake its status and role in society –which is to serve the ‘public good’. In the same line of argument, it seconds that the ethical construction of knowledge has to become the scientists’ main concern, who need to be conscious not only of positive, but also of negative implications of their findings. Finally, the paper concludes with a number of suggestions, which may contribute to the ethical construction of knowledge.

This paper explores the aesthetics of ethics through an examination of Aotearoa/New Zealand’s Treaty of Waitangi. Through the metaphor of the carver, we demonstrate that instrumentality, ethics and aesthetics work together in a fluid state of play that provides the means to achieve the partnership relationships inherent in the Treaty. We claim that the theory of tensegrity allows for contestations surrounding meanings of the Treaty’s intent and opens a space for growth and development. This is illustrated by the March 2010 signing of a memorandum of understanding between Bay of Plenty iwi and Tasman Pulp and Paper which affords both parties with a means to work productively together for their mutual benefit. This contemporary illustration is compared with the construction and carvings of the Te Tiriti O Waitangi Whare Rūnanga which demonstrate in a tangible way how aesthetics and ethics work together to build community solidarity among people of diverse backgrounds.

Dairy Farming is Big Business in New Zealand. The New Zealand Dairy Industry contributes significantly to the manufacture, trade, and consumption of dairy products the world over. This industry is deeply implicated in the intensifying trajectory of globalization, a form of order euphemistically referred to as ‘global development’. Critics attribute significant social and environmental degradation to this trajectory. Stories about corporate responsibility are attractive to those business students willing to include ethical standpoints in their considerations. Through a [re]telling of the influence of dairy-farming on the wellbeing of New Zealanders we suggest that such stories may be better read as channels of influence that perpetuate elite interests. Our analysis is generated from our schooling in Critical Management Studies. From this orientation, dominant stories are often presented as almost totally closed and hegemonic. But they can never be fully so. Paradox and contradictions can always be located within and across such stories. Our essay is a story about dairying that illuminates such paradox and contradiction. It is written to draw our gaze to the dangerous degradations of systemic outcomes on the quality of life for diverse stakeholders. We call for change. Our professional realms of influence include the spheres of management education. It is here we are placing our focus. We invite the telling of more diverse stories that may engender more generative futures than the seemingly entrenched trajectory that intensifies systemic benefits to an elite at the expense to others and exacerbates environmental degradation to the detriment of all. We invite engagement with stories that might place a different bet on the future (Boje, 2014).