Drawing on two decades of collaborative legal ethnographic research with Indigenous communities, this article weaves personal narrative and lived experience to highlight working-class scholar-activism and embodied spiritual rituality as an act of resistance within academia. It critically challenges Western research ethics paradigms by emphasising ethics as a lived, relational practice grounded in rituality and interconnectedness rather than mere compliance. Through an audiovisual lens, it demonstrates how visual storytelling can embody and amplify more-than-human voices, fostering relationality and responsibility. The paper offers two key contributions: recentring the positionality of working-class scholars and recentring the agency of the more-than-human int he field of law as vital in knowledge production. While decolonial and Indigenous scholarship advocate for diverse epistemologies, they often overlook working-class perspectives rooted in societal justice. I argue that a heart-based resistance grounded in critical care, relationality, Indigenous ontologies and spirituality can foster transformative academic knowledge.

Death elicits needs such as an adequate farewell. Attending and responding to such needs is central to the organization of death, that is, the management of end-of-life situations before, during, and after a person’s passing. However, prior research points to insensitivity and marginalization of such needs in the organization of death. I refer to this phenomenon as “organized carelessness,” and I draw on the ethics of care to examine how it is produced. Based on a case study in the field of funeral services, I show how organized carelessness emerges through four processes: sequestration, deauthorization, reskilling, and moralization. Together, these processes contribute to stripping away ethical choices in relationships with the bereaved, and moving forward with little, if any, sensitivity and responses to their specific needs for an adequate farewell. These findings have implications for understanding carelessness in the organization of death in particular, and in organizational life more generally.

Citizen participation and empowerment are high on the political agenda of Western European welfare states. They are often pursued through processes of decentralisation with an appeal to ‘place-based’ working. Existing research focuses on citizen experiences or policymaker motivations, neglecting the perspectives of (municipal) public servants as mediators. Using an ethics of care framework, we examine the concept of ‘privileged irresponsibility’ within the context of local decision-making processes to help us understand how public servants negotiate local initiative within the spaces of local decision-making. Drawing on semi-structured in-depth interviews with twenty-three municipal public servants and managers, we show that they frequently experience an absence of care and eschew joint responsibility for concerns voiced by citizens. We show how ‘privileged irresponsibility’ depends on invisibility and normativity and is the outcome of local political relations and institutional pressures. ‘Tokenist’ forms of participation make it difficult for municipal public servants to take up ‘caring’ responsibilities towards citizens, with effects on their job satisfaction.

Contemporary human-centered organization and management practices endanger the planet’s health, affecting the life and death of multiple species—including humans. Drawing on insights from multispecies ethnography and feminist new materialism, this article contributes to the business ethics literature by developing a theoretical framework for multispecies organizing as a matter of care. Going beyond existing understandings of human-animal relations, we show how ethico-political dynamics shape multispecies relations in three ways: how we and other species relate to ecologies-in-place (affective relationalities); what we and other species do (vital doings); and, finally, what kinds of worlds we—through our ethical sensibilities—commit to bringing into being (ethical obligations). Using an illustrative example of a rewilding site in England, this article shows how multispecies organizing plays out in a specific ecology-in-place. Our argument has important implications for the conception and contemporary practices of the organizational ethics of life and death.

This article contends that investigating relationalities between business continuity management (BCM), staff behaviours, and bureaucratic resilience advances understandings of the survival of international organisations (IOs). Drawing on in-depth interviews, a global staff survey, and a discourse analysis of United Nations (UN) reports and applying a post-colonial feminist theoretical approach foregrounding care ethics to the study of IOs, the article examines how the UN Secretary-General’s Alternative Working Arrangements directive to close physical offices and open ‘virtual offices’ was implemented in the first 18 months of the Covid-19 pandemic. It is contended that BCM is necessary for IO survival, since if the IO bureaucracy is unable to be productive and maintain its spheres of influence during a crisis, it risks losing power and authority. Between March 2020 and August 2021, staff facilitated IO survival organically, from the bottom up, in four ways: demonstrating good performance and productivity; being adaptable and resilient; maintaining personal spheres of influence; and building communities of care within the UN. However, the UN’s neoliberal, technocratic approach to business continuity and bureaucratic resilience-building neglected staff care needs. Consequently, IO survival is predicated on staff performing as exploited gendered and racialised ‘neoliberal subjects’, revealing a chronic structural crisis rooted in the UN bureaucracy’s hierarchical composition and unequal employment regime.

While Indigenous knowledges have long recognised forests as sentient and caring societies, western sciences have only acknowledged that trees communicate, learn and care for one another in recent years. These different ways of coming to know and engage with trees as sentient agents are further complicated by the introduction of digital technologies and automated decision-making into forest ecosystems. This article considers this confluence of forest sentience and digital technologies through a pedagogy and ethic of immanent care as a relational framework for analysis and praxis in environmental education. The authors apply this framework to three key examples along Birrarung Marr, an ancient gathering place and urban parklands in the city of Naarm (Melbourne). These include an immersive theatre-making project exploring forest communication networks with young children; the Melbourne Urban Forest data set, which hosts digital profiles for over 70,000 trees; and the Greenline masterplan which aims to revitalise the north bank of the Birrarung over the next five years. Exploring the ethical and pedagogical contours of these examples leads to propositions for rethinking the role of environmental education in navigating the current confluence of animal, vegetal, fungal and digital life.

Relations between diplomats and civil society are central to diplomatic work. However, scholarship on diplomacy has not paid sufficient attention to how diplomats interact with civil society actors abroad. This article theorises and empirically examines diplomatic engagements with civil society organisations (CSOs) in host states. The article introduces a new concept – maternalism – into the analytical toolbox of diplomacy studies. While the Bourdieu-inspired ‘practice turn’ has entailed a recalibration of the study of diplomacy towards the everyday work of diplomats, I claim that we need notions that will help us understand these everyday practices in the context of structural power inequalities. In this endeavour, instead of turning to the established notion of paternalism, I follow feminist thinking regarding motherhood and the ethics of care. Maternalism is proposed as a complementary heuristic to paternalism that is helpful in capturing different modes of engagement between unequal actors in international politics and is not marked by financial dependency or military power. Maternalism and paternalism rely on distinct practices of care and control. To empirically illustrate the utility of the notion of maternalism, I analyse diplomats representing seven liberal states in the illiberal states of Poland and Hungary.

In this article, I respond to symposium articles by Clark Wolf, Elizabeth Edenberg, and Helga Varden. With shared sympathies for anti-oppression liberalism and social contract theory, they urge me to develop the theory of liberal dependency care (LDC) in new directions — respectively, as a form of subject-centered justice, with a political liberal justification, and with a Kantian foundation for ‘private right.’ I respond by explicating the inclusivity that is built into the arrow of care map and the variety of contract theory I advance. Furthermore, I insist that anti-oppression liberalism need not formulate its claims in political liberal terms.

Digital technologies induce organised immaturity by generating toxic sociotechnical conditions that lead us to delegate autonomous, individual, and responsible thoughts and actions to external technological systems. Aiming to move beyond a diagnostic critical reading of the toxicity of digitalisation, we bring Bernard Stiegler’s pharmacological analysis of technology into dialogue with the ethics of care to speculatively explore how the socially engaged arts—a type of artistic practice emphasising audience co-production and processual collective responses to social challenges—play a care-giving role that helps counter technology-induced organised immaturity. We outline and illustrate two modes by which the socially engaged arts play this role: 1) disorganising immaturity through artivism, most notably anti-surveillance art, that imparts savoir vivre, that is, shared knowledge and meaning to counter the toxic side of technologies while enabling the imagination of alternative worlds in which humans coexist harmoniously with digital technologies, and 2) organising maturity through arts-based hacking that imparts savoir faire, that is, hands-on knowledge for experimental creation and practical enactment of better technological worlds.