Maria Raciti

Recently, there has been growing interest among the global marketing research community to create space for Indigenous knowledges and perspectives. This article introduces EveryWhen, positioning it as both an Australian Indigenous knowledge system that offers a nonlinear perception of time and a methodology with wide-ranging applications in marketing research. Time is culturally constructed, and for Aboriginal and Torres Strait Islander peoples’, EveryWhen represents time as the infinite present—unmeasured, indivisible, and elastic, where the past, present, and future co-exist. Through a case study with Australian Indigenous doctoral student consumers, this article demonstrates how the multisensory EveryWhen methodology utilises Australian Indigenous storytelling/yarning, three-dimensional earth-drawn artefact creation, and an adaptation of Bishop and Tynan’s (2025) Kin and Country five-perspective analytical lens to capture nonlinear consumer temporalities. Conducted by and with Indigenous Australians and adhering to Indigenous research design principles, the case study also models best practice in Indigenous research. The EveryWhen findings revealed layered, dynamic consumer journeys, showing how new marketing research insights emerge when temporality is foregrounded. EveryWhen is portable across a range of contexts and applicable to all consumers, representing a pathway to decolonisation and Indigenising marketing research. For marketing researchers, the value of EveryWhen lies not only in introducing nonlinear temporalities but also in extending multisensory methodologies to broaden the ways consumer journeys are accessed, captured, and represented in marketing research.

Purpose
The purpose of this study is to introduce a special issue that surfaces the under-documented structural flaw at the heart of social impact work, exposing how short-term funding horizons and government election cycles influence the achievement of sustainable, transformative social impact.

Design/methodology/approach
A conceptual synthesis is offered, integrating insights from collaborative governance, resource dependence theory, distributive politics, nonprofit resilience and projectification scholarship. Inspired by an Australian Indigenous community-controlled organisation’s experiences, this special issue foregrounds the conditions that hinder durable social impact.

Findings
Short-term funding and government election cycles create structural distortions, including output capture, outcome drift, performative evaluation, relational erosion, workforce churn and the projectification of complex social change into siloed, piecemeal activities. These dynamics erode the conditions necessary for sustainable, transformative social change. This editorial synthesises the literature and locates the special issue contributions. This study also presents an Indigenous Knowledge System-informed special issue design that is practitioner-driven and Indigenous-led with a whole-circle practice-research-practice feedback loop that exemplifies how social impact learnings can be mobilised.

Practical implications
Social change scholars and practitioners will find an evidence base to advocate for structural reforms. Many readers may also find this editorial affirming, as it makes visible the shared lived experiences of funding and election cycle volatility, calling out the associated hidden labour and disrupted social impact trajectories.

Originality/value
This special issue shows how short-term funding and election cycles operate as structural headwinds that shape social impact programs capacity to achieve sustainable transformation. This study also models and encourages social impact whole-circle practice-research-practice feedback loops.

This paper assembles key Indigenous concepts and culturally adapts them into resources for use by mainstream services to support all customers experiencing vulnerability. Using Bartlet et al.’s (2012) Two-Eyed Seeing approach, eight influential Indigenous concepts were chosen for their capacity to extend existing service thinking beyond Western assumptions, being: cultural wealth (Yosso, 2005), radical hope (Lear, 2006), survivance (Vizenor, 1999), thrivance (Baumann, 2023), relationality (Moreton-Robinson, 2017), storying (Phillips & Bunda, 2018), Dadirri (Ungunmerr-Baumann, 2022) and Indigenous self-determination (Rademaker & Rowse, 2020). Drawing on the author’s lived experience as an Indigenous marketing scholar, eight principles, a micro-meso-macro framework, and a reflective questioning tool were developed to assist service marketers. As Indigenous knowledges are inherently strengths-based and holistic, these resources apply across all forms of customer vulnerability and service ecologies. A positionality-informed protocol guides appropriate use across Indigenous and non-Indigenous service contexts. These Indigenous-informed resources provide the opportunity to enrich service ecologies.

Although previous research has found social class differences in students’ academic performance at university, success in higher education is far more multi-faceted. This study surveyed 2,665 undergraduate students from six Australian universities to investigate mediators of class differences in success, where success was operationalised using diverse and comprehensive measures (e.g., academic self-efficacy, cognitive engagement). Importantly, class was operationalised as a continuous variable rather than arbitrary quartiles. Mediation analyses showed consistent relationships between class and sense of success. Economic capital was identified as the main mediator, followed by social connections, cultural expectations, and aspirations. Some criteria—particularly greater interdependent motivation to be a role model for their community and assist their families after university—were more important in success evaluations for students from backgrounds with lower measures of socioeconomic class. Interdependent motivations suppressed some of the negative effects of lower class, providing evidence of alternative capitals or personal motivational resources. We conclude that conceptions of educational success that elide non-academic forms of success and minimise student’s motivations, especially community-based motivations, offer a limited and limiting understanding of the student experience.

Social marketing has carefully built an extensive, credible evidence base for influencing behaviour in ways that benefit individuals, communities and the broader public good. As the discipline has matured, so too has its ambition, extending from a heavy focus on downstream individual behaviour change towards systems-level thinking and structural reform. However, one dimension of the discipline’s maturity remains underdeveloped. Although the need to centre Indigenous peoples’ knowledges, perspectives and experiences in social marketing is widely recognised, social marketing scholarship has not kept pace.

In the twenty-first century, doctoral education has been captured within a performance culture that emphasizes timely thesis progression and completions over the importance of researcher identity (re)formation and intellectual growth (Manathunga, 2019). Under the conditions of ‘cybernetic capitalism’ (Peters, 2015), the doctorate has been reconceptualized as a neoliberal exercise in efficient project management where supervisors and candidates work through a linear process towards the production of theses (Zembylas, 2023). Instead, the experience of studying for a doctorate and supervising candidates is often a complex pedagogical activity, where research does not necessarily progress unproblematically and life events often intervene to impede steady progress. The huge gap in the ways doctoral education is represented and understood in policy documents and guidelines and the realities many candidates and supervisors experience often provokes unnecessary anxiety and stress for all (Mura & Wijesinghe, 2022). Rather than minimalizing the complexity of doctoral supervision, we argue it is imperative that policy makers, university leadership, supervisors and candidates be encouraged to grapple honestly with the inherent supervision complexities....

Doctoral education is a key site of knowledge creation that has the potential to either foreclose or open up possibilities for transformation in higher education. It is a pedagogical space rife with neoliberal imaginaries that ground strong affective investments in efficiency and strict regimes of accountability. The flexible knowledge worker, the entrepreneur and the industry-ready graduate comprise some key examples of governing significations in doctoral education that contribute to affective ecologies of anxiety, fear, shame and anger among both doctoral candidates and supervisors. These affective experiences are particularly heightened for First Nations and transcultural (migrant, refugee, culturally and linguistically diverse and international) doctoral candidates, whose ways of knowing and being in the academy are governed by imaginaries and affective investments that run up against dominant arrangements. This paper seeks to challenge dominant imaginaries by foregrounding First Nations Storying. This First Nations knowledge approach has the potential to produce ecologies of affect characterized by connectedness, reciprocity and solidarity. There are, however, a number of governing imaginaries, especially in settler-invader countries like Australia, which make embedding these localised and embodied affective ecologies very challenging. This paper explores both the opportunities and obstacles that exist in attempts to introduce alternative affective ecologies in doctoral education.

This research addresses knowledge gaps surrounding South Pacific Canarium nut consumption attitudes in two Asian markets - Japan and China. Findings suggest that the Chinese market has a greater propensity to consume Vanuatu Canarium nuts than the Japanese. Age was another indicative factor for Vanuatu Canarium nut consumption, with those above 55 reflecting a stronger disposition than younger age groups in both the Chinese and Japanese markets. However, gender did not appear to be a discriminating factor for Vanuatu Canarium nut consumption. These insights provide theoretical and managerial implications for the future of Canarium nut marketing and consumer behaviour.

Population parity figures keep governments and universities accountable in ensuring that equity groups have access to higher education. However, what happens once population parity is reached? This paper explores Australian doctoral education policy on culturally and linguistically diverse (transcultural) domestic candidates. Using Foucauldian discourse analysis, we suggest that an overwhelming focus on counting avoids addressing vital epistemological questions about the diverse knowledge transcultural candidates bring to Australian research. We highlight the ways doctoral policies do not capture the significant diversities within transcultural communities. We recommend the use of Nancy Fraser’s concept of participatory parity instead of population parity in government policy as a way of incorporating three elements of social justice – redistribution, recognition and representation. Focusing on the element of recognition, we extend Fraser’s notion of cultural recognition to include valuing diverse cultural knowledge systems which might create the conditions for epistemic justice in Australian doctoral education policy.

While decolonising education policy has attracted much rhetoric, consistent if slow policy change in doctoral education has been evident in the Global South. In former settler/invader colonies, a commitment to social justice necessarily involves addressing the ongoing wrongs of colonisation, with a special focus on changing the conditions of doctoral education for Indigenous peoples. This paper traces policy developments for Māori doctoral students in Aotearoa New Zealand; First Nations Australian doctoral students in Australia and Black majority students in South Africa. This paper draws upon a postcolonial policy borrowing theoretical framework, which foregrounds the academic survivance and sovereignty of First Nations and culturally diverse activists in driving policy borrowing from other First Nations and culturally diverse communities around the globe as the vital catalyst for shifting mainstream national racist discourses and practices and generating sustainable policy change. Secondly, it builds upon Mignolo’s ideas of pluriversality. This article foregrounds the role of Indigenous activists and student and researcher networks and the revival of First Nations and other community languages in doctoral education across Aotearoa New Zealand, Australia and South Africa. We conclude that sustainable change in doctoral education policy will only begin when policy makers begin to enact decolonial policy transfer.