Search results

This paper introduces intersectional situatedness to develop inclusive analyses of leadership. Intersectional situatedness recognises the contextual and situated nature of experiences and their interaction with socially constructed categories of difference.

The paper draws on memory work by three feminist academics who situate their understandings and experiences of leadership as part of socio-historical contexts.

Understandings and experiences of leadership are multifaceted and benefit from being examined in their intersectional situatedness. This way, the simultaneity of visible and invisible disadvantage and privilege, which accumulate, shift and get reconfigured across the life course and are based on particular intersectional identity invocations, can be integrated into narratives about leadership.

Interrogating gender-in-leadership adopting an intersectional situatedness helps to advance the field by embedding the recognition, problematisation and theorisation of situated difference as critical to understand leadership, its meaning and its practice in management and organisations.

In embedding intersectional situatedness in the analysis of leadership, more inclusive understandings of leadership are qualified that recognise differences positively and support changing the narratives around the meaning of “leader” and “good leadership”.

Intersectional situatedness helps to identify tangible ways to see how inequalities impact women’s career progression to leadership and enable more nuanced conversations about privilege and disadvantage to advance feminist social justice agendas.

The paper reveals the narrow and restricted understandings of leadership and how this influences who is regarded as a legitimate leader. In addition, it adopts a methodology that is not commonly used in gender-in-leadership research.

This article calls for educational leaders to reexamine Equity, Diversity, and Inclusion (EDI) frameworks through decolonial leadership lens, during and post-COVID-19. “Based on our individual journeys, our collective voice is grounded on a bond that spans the decades …Our voice here is the enactment of our decision to listen to the oral traditions and connection to spirit of our ancestors…as mentors and collaborators in this work…[t]he validity of their voices…is unquestionable” (Sullivan TwoTrees and Pinto, p. 197). In this article, I intentionally center Mother Africa/Earth and incorporate indigenized expressions from narratives, dialogues, and interviews from assorted studies and sources. In the article Rekindling the Sacred: Toward A Decolonizing Pedagogy in Higher Education, Shahjahan et al. (2009) use a “tapestry of dialogical insights into… theorizing of how spirituality may be incorporated into teaching in higher education” (p. 1). So, with respect to K-12 education, anchoring decolonizing educational leadership to Mother Africa and practices and attitudes which support students who are behaviorally racialized and marginalized in our schools is integral. All through the chapter, I interweave my story with the narratives and dialogues of other voices to make the case for decolonization leadership approaches in our schools. Joining my voice are voices taken from a previous study focused on Special Education Workers who foster relationship and work directly with Students Labeled as Behavioral (will be defined later in this chapter) (Mitchell, 2020). In section one I locate myself in relationship to Mother Africa which informs this anthology chapter. Section two focuses on defining colonization and the theoretical framework and themes discussed in the anthology chapter. Section three examines the role educational leaders may play in creating school spaces for socially just relationship building, nimble student and teacher dissent, and opportunities for personal and community transformation. Section four provides a contextual analysis of educational leadership's response to the COVID-19 pandemic, namely how they impacted schools, classrooms, students, and teachers. Lastly, Section five introduces “ROCK”, a forward-looking conceptualization of a decolonizing leadership practice aimed at reclaiming one's indigeneity through nurturing connections to Mother Africa.

This paper draws on African anti-colonial thought and Black consciousness to propose critical conscious leadership (CCL) as a decolonising leadership approach appropriate for pursuing emancipation, social justice and innovation in a new African university.

I utilised the method of critical discourse analysis to study Ihron Rensburg’s language as he reflected on his leadership at the University of Johannesburg (UJ). The study engaged with Rensburg’s writings and texts on his account of leading the merger and transformation of UJ. The primary text draws from his book “Serving Higher Purposes” (2020).

Through the construction of CCL, the paper proposes alternative tenets for leading transformation towards a new African university. CCL grounds a decolonised and pluriversal new African university’s character premised on a consciously revitalised alternative thinking that will carry the communitarian spirit of Africa in knowledge production, dissemination and consumption in humanising all and serving the greater good. And it operates within the dialectical tensions of the social and economic purpose of higher education (HE), African and global relevance, African and Western paradigms, excellent performance and attainment of social justice.

The proposed CCL offers an alternative leadership approach that responds to the call to “Dethrone the Empire” by centring Blackness in HE leadership, which is crucial for authentic transformation and decolonisation.

The purpose of this study is threefold: to pilot research on the role that trauma-healing and resilience play in developing futures consciousness/literacy; to explore how this informs the coloniality of sexuality; and to engage economically marginalised young gay and bisexual men in exploring future scenarios for the wider LGBTQI+ community in Kenya.

This study used participatory action research to pilot the study. Workshop sessions focused on exploratory futures using an integral futures framework. Futures tools used consisted of the futures triangle, polak game and a two-by-two matrix scenario building exercise.

Participants found that previous psychosocial support and mental health counselling enabled them to address past traumas, find healing and begin a productive journey of unpacking their understanding of agency and engage with developing personal and communal futures thinking – all prerequisites for effectively addressing decoloniality.

This research represents the only study of the four-way intersection of trauma-healing, futures consciousness/literacy, the queer community in Africa and decoloniality and coloniality of sexuality.

Chapter 8 engages in a round table discussion with Montesquieu (Persian Letters), Fanon (Black Skins, White Masks, Dying Colonialism, and the Wretched of Earth), and Camus (The Stranger) posthumously. This chapter explores the inner psyche of the subalterns as they strive to reach decoloniality. This chapter offers suggestions for decolonizing praxis.

Indigenous governance systems in Africa provide a nuanced approach to the various philosophies that underpin governance structures through a spiritual perspective. In this chapter we debunk colonial narratives of Africa's dependence on colonial constructs of governance. We begin by highlighting the decentralized and centralized Indigenous governance frameworks practiced by different African communities. Communities with decentralized systems such as the Acholi, Luo, Keiyo, amongst others, were well organized at the local level, with the Council of Elders, Chief Priests, and Moral Elders and Chiefs carrying out various functions that ensured the community remained stable and prosperous. In centralized communities, the king had authority over their boundaries. The key aspects that stood out and ensured stability within the centralized systems included community representation, participation in governance, and checks and balances that provided proper societal growth as exemplified by the Bunyoro-Kitara and the Ashanti kingdoms. Even though the governance systems were quite different, the governance mechanisms had similar pillars, features, and principles anchored by humanism, communism, and the spiritual nature of governance amongst the African peoples. We concur that the Indigenous governance system allowed citizens, empires, and kingdoms to flourish. We conclude that African people can further develop the capacity to manage their ideas, resources, and opportunities for sustainable development, through Indigenous governance mechanisms and knowledge systems. We argue that African societies need to legally integrate the Indigenous governance systems in the current prevalent western governance model, create canters for researching Indigenous knowledge at the institutions of higher learning, and that civil society should play a role in ensuring accountability in governance systems.

This chapter outlines the underpinning author’s perspective to explain the approach to decoloniality and untangle the current praxis and research method from coloniality. This chapter also describes the subsequent chapters’ structure, moving from colonialism and its roots to decoloniality in practice and research.