title: The role of NGOs in corporate environmental responsibility practice: evidence from Ethiopia

authors: Asfaw, Tibebe Sirak

abstract: This research explores the role of Non-Government Organizations (NGOs) in corporate environmental responsibility practice within the context of a developing country, Ethiopia, and provides a framework that enables NGOs to influence firms to improve environmental performance and increase environmental disclosure. This research is a qualitative research which employs content analysis. The result of the study shows that the environmental NGOs in Ethiopia are engaged more on reacting to the damage that has been caused by the unsustainable business practices rather than working proactively by collaborating with corporations, government and other stakeholders. This implies that donors should play a pivotal role in this regard since it is the donors’ thematic area of activities that dictates the NGOs projects and programs.

text: The role of NGOs in corporate environmental responsibility practice: evidence from Ethiopia This research explores the role of Non-Government Organizations (NGOs) in corporate environmental responsibility practice within the context of a developing country, Ethiopia, and provides a framework that enables NGOs to influence firms to improve environmental performance and increase environmental disclosure. This research is a qualitative research which employs content analysis. The result of the study shows that the environmental NGOs in Ethiopia are engaged more on reacting to the damage that has been caused by the unsustainable business practices rather than working proactively by collaborating with corporations, government and other stakeholders. This implies that donors should play a pivotal role in this regard since it is the donors’ thematic area of activities that dictates the NGOs projects and programs.

year: 2017

title: Exploring school governance in the context of local values and political influences in Lalitpur, Nepal: A narrative inquiry

authors: Adhikari, Devendra

subjects: school governance

abstract: Nepal is a surreal land of stunning Himalayas, Eastern mystics, and human civilisation rich in
culture, traditions, and architecture. In the country, Hindu values have been predominant in
shaping people's lives, including respect for schooling education. People are keen to manage
schooling education through community effort by joining School Management Committees.
After the implementation of Nepal’s 2015 Constitution, public schools came under the
jurisdiction and management of local governments. As a local in Lalitpur, Nepal, a Hindu
believer, and a former public-school teacher and administrative assistant, I became
interested in researching how people’s local values and the influence of politics build public
school governance. My curiosity was further driven by the literature review related to
school governance in Nepal where I found limited research and scholarship of areas such as
the adoption of Hindu cultural values in school governance in secular Nepal, and the
exercise of power to bring about positive reforms in school management. I formulated the
research questions: What cultural and social values of groups and communities in Lalitpur
encourage working for school governance? How do political influences shape group and
community involvement in school governance in Lalitpur?
For my methodology, I choose narrative research, which lies within a social
constructionist worldview whereby social reality is conceived as the co-creation of human
relations and interactions. I used in-depth interviews and observations of participant
engagement related to school governance, during which I interviewed 43 participants
involved in school-communities and local governments in Lalitpur. These schools were
situated in three local government units in urban, semi-urban, and rural areas with diverse
geographies and socio-cultural settings. I developed a method of thematic analysis to
interpret the participants’ stories by referencing Localism-Eastern Philosophy and New
Public Management-Global Governance theories.
I found that Hinduism connected Nepali communities and schools through religious
sentiments and made the school environments sacred and peaceful. People’s culture of care
prepared the foundation for establishing and developing schools in Nepali communities.
This caring culture has been passed on as a philanthropic value to the present generation,
which aligns with the karma theory in Hinduism. Concerning the political influences in
school governance, exercise of power has brought knowledgeable people into SMCs to
contribute to the managerial reforms and has facilitated decentralised school governance
through local governments. Findings show that locals with conservative values and some
stakeholders in schools have misused political authority to take benefits and hinder the
growth of school education.
Decentralised education governance is a new practice in Nepal, and in 2025 the
country is in a federal transition stage. New education policies are being developed, and my
research findings support the establishment of policies that incorporate people’s values and
the exercise of political authority and power.

text: Exploring school governance in the context of local values and political influences in Lalitpur, Nepal: A narrative inquiry Nepal is a surreal land of stunning Himalayas, Eastern mystics, and human civilisation rich in
culture, traditions, and architecture. In the country, Hindu values have been predominant in
shaping people's lives, including respect for schooling education. People are keen to manage
schooling education through community effort by joining School Management Committees.
After the implementation of Nepal’s 2015 Constitution, public schools came under the
jurisdiction and management of local governments. As a local in Lalitpur, Nepal, a Hindu
believer, and a former public-school teacher and administrative assistant, I became
interested in researching how people’s local values and the influence of politics build public
school governance. My curiosity was further driven by the literature review related to
school governance in Nepal where I found limited research and scholarship of areas such as
the adoption of Hindu cultural values in school governance in secular Nepal, and the
exercise of power to bring about positive reforms in school management. I formulated the
research questions: What cultural and social values of groups and communities in Lalitpur
encourage working for school governance? How do political influences shape group and
community involvement in school governance in Lalitpur?
For my methodology, I choose narrative research, which lies within a social
constructionist worldview whereby social reality is conceived as the co-creation of human
relations and interactions. I used in-depth interviews and observations of participant
engagement related to school governance, during which I interviewed 43 participants
involved in school-communities and local governments in Lalitpur. These schools were
situated in three local government units in urban, semi-urban, and rural areas with diverse
geographies and socio-cultural settings. I developed a method of thematic analysis to
interpret the participants’ stories by referencing Localism-Eastern Philosophy and New
Public Management-Global Governance theories.
I found that Hinduism connected Nepali communities and schools through religious
sentiments and made the school environments sacred and peaceful. People’s culture of care
prepared the foundation for establishing and developing schools in Nepali communities.
This caring culture has been passed on as a philanthropic value to the present generation,
which aligns with the karma theory in Hinduism. Concerning the political influences in
school governance, exercise of power has brought knowledgeable people into SMCs to
contribute to the managerial reforms and has facilitated decentralised school governance
through local governments. Findings show that locals with conservative values and some
stakeholders in schools have misused political authority to take benefits and hinder the
growth of school education.
Decentralised education governance is a new practice in Nepal, and in 2025 the
country is in a federal transition stage. New education policies are being developed, and my
research findings support the establishment of policies that incorporate people’s values and
the exercise of political authority and power.

year: 2024

title: Hāwatewate

authors: Maxwell, Te Kahautu

subjects: Whakaeke

abstract: He whakamārama mō te whakaeke apakura
He whakaeke apakura tēnei hai whakamaumaharatanga ki te kotahi rau e rima tekau tau mai i te murunga whenua o Te Whakatōhea. Ka tangihia te tāwharonanga harakoretanga o Mokomoko tipuna o Te Whakatōhea. I whakapaetekatia e Te Karauna nāna i kōhuru te mihinare a Te Wākana i te 2 o Poutūterangi i te tau kotahi mano e waru rau e ono tekau mā rima (1865). Ahakoa nā Kereopa o Ngāti Rangiwewehi i patu a Te Wākana. I haramai a Te Kereopa i raro i te Paimārire (Hauhau) ki Ōpōtiki. Ko tā Te Paimārire kaupapa i tae atu ai ko te kauhau i te whakapono hou a Te Ua Haumēne. Ko ngā āpōtoro i tukuna atu e Te Ua Haumēne ko Pātara Rakataura me Te Kereopa, hoi anō ko te kauhau i te rongopai tā Te Ua Haumēne i whakahau ai. Hoi anō he take tā Te Kereopa, tā te mea i kōhurutia tana wahine me āna tamāhine tokorua ki te whare karakia i Rangiaowhia ki roto o Tainui. Nara i pau a Ngāti Apakura ki te mate, ā i patua anō tana tamāhine hoki ki te pakanga i Hairini. Koiarā tā Kereopa he rānaki i te mate o tana whānau i pau i te ahi nukarau a te Karauna. Nā tēnei patunga i a Te Wākana i riro ai te 250,000 eka o Te Whakatōhea. I tēnei rā tonu o Te Matatini i tēnei tau 2015 kua eke ki te kotahi rau e rima tekau (150) tau o te parekuranui o Te Whakatōhea mō te patunga i te tangata kotahi nā tētahi atu. Ko te kōhuru i a Te Whakatōhea me āna tamariki, āna mokopuna, ko te tāwharona i ngā tāne, i ngā wāhine, ko te ekeeke kino te rarahu i ngā wāhine me ngā tamariki kōtiro, tāne hoki. Mutu ana te rarahu ko te kōhuru i a rātou ki te pū, ki te mata o te pēneti ko te tahu rānei. Ko te urupatu anō tērā ko te tahu i ngā pā, i ngā whare tīpuna, i ngā māra, i ngā mira mahi paura, i ngā kaipuke tauhokohoko ki Tāmaki, ki Poihākena, ki Ingarangi. Ko te parekura nui tēnei o Te Whakatōhea, ko te kōhuru i tō mātou katoa, tō mātou ao, tō mātou wairua, tō mātou hinengaro, tō mātou tinana o Te Whakatōhea mō te mate kotahi a te tangata kotahi. Ahakoa he mihingare, he pūrahorua hoki he kawe o kōrero nōna ki a Kāwana Kerei mō ngā nekeneke a Te Whakatōhea ki te tautoko i a Kīngi Tāwhiao me ngā pakanga whenua i Rangiriri, i Ōrakau i te tau kotahi mano e waru rau e ono tekau mā whā (1864).

text: Hāwatewate He whakamārama mō te whakaeke apakura
He whakaeke apakura tēnei hai whakamaumaharatanga ki te kotahi rau e rima tekau tau mai i te murunga whenua o Te Whakatōhea. Ka tangihia te tāwharonanga harakoretanga o Mokomoko tipuna o Te Whakatōhea. I whakapaetekatia e Te Karauna nāna i kōhuru te mihinare a Te Wākana i te 2 o Poutūterangi i te tau kotahi mano e waru rau e ono tekau mā rima (1865). Ahakoa nā Kereopa o Ngāti Rangiwewehi i patu a Te Wākana. I haramai a Te Kereopa i raro i te Paimārire (Hauhau) ki Ōpōtiki. Ko tā Te Paimārire kaupapa i tae atu ai ko te kauhau i te whakapono hou a Te Ua Haumēne. Ko ngā āpōtoro i tukuna atu e Te Ua Haumēne ko Pātara Rakataura me Te Kereopa, hoi anō ko te kauhau i te rongopai tā Te Ua Haumēne i whakahau ai. Hoi anō he take tā Te Kereopa, tā te mea i kōhurutia tana wahine me āna tamāhine tokorua ki te whare karakia i Rangiaowhia ki roto o Tainui. Nara i pau a Ngāti Apakura ki te mate, ā i patua anō tana tamāhine hoki ki te pakanga i Hairini. Koiarā tā Kereopa he rānaki i te mate o tana whānau i pau i te ahi nukarau a te Karauna. Nā tēnei patunga i a Te Wākana i riro ai te 250,000 eka o Te Whakatōhea. I tēnei rā tonu o Te Matatini i tēnei tau 2015 kua eke ki te kotahi rau e rima tekau (150) tau o te parekuranui o Te Whakatōhea mō te patunga i te tangata kotahi nā tētahi atu. Ko te kōhuru i a Te Whakatōhea me āna tamariki, āna mokopuna, ko te tāwharona i ngā tāne, i ngā wāhine, ko te ekeeke kino te rarahu i ngā wāhine me ngā tamariki kōtiro, tāne hoki. Mutu ana te rarahu ko te kōhuru i a rātou ki te pū, ki te mata o te pēneti ko te tahu rānei. Ko te urupatu anō tērā ko te tahu i ngā pā, i ngā whare tīpuna, i ngā māra, i ngā mira mahi paura, i ngā kaipuke tauhokohoko ki Tāmaki, ki Poihākena, ki Ingarangi. Ko te parekura nui tēnei o Te Whakatōhea, ko te kōhuru i tō mātou katoa, tō mātou ao, tō mātou wairua, tō mātou hinengaro, tō mātou tinana o Te Whakatōhea mō te mate kotahi a te tangata kotahi. Ahakoa he mihingare, he pūrahorua hoki he kawe o kōrero nōna ki a Kāwana Kerei mō ngā nekeneke a Te Whakatōhea ki te tautoko i a Kīngi Tāwhiao me ngā pakanga whenua i Rangiriri, i Ōrakau i te tau kotahi mano e waru rau e ono tekau mā whā (1864).

year: 2017