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In 1992, women presidents led 10 of 28 (36%) AIHEC member colleges (Ambler, 1992). In the intervening years, that number has grown; currently, 16 (48%) of the 33 American Higher Education Consortium regular member universities and colleges are led by women (AIHEC, 2010). Leadership in indigenous education is congruent with the role of woman as caregiver and nurturer, and barriers that prevent women from assuming leadership positions do not seem to be as prevalent in tribal institutions as in mainstream institutions. Tribal college leadership demonstrates commitment to the values of open access, diversity, and inclusiveness.

Tribal colleges have a common mission of restoring and preserving tribal culture and language; culture defines the purpose, process, and product. Tribal critical race theory (TribalCrit) may provide a foundation for understanding leadership because it “emphasizes the importance of tribal philosophies, beliefs, customs, traditions, and visions for the future” (Brayboy, 2005, p. 437). This chapter provides a perspective of the role of women in American Indian tribal college leadership, and begins with foundational information on tribal colleges and AIHEC as well as a brief review of leadership theory. TribalCrit frames indigenous education and tribal college leadership; storytelling provides the vehicle to relay precepts of indigenous leadership through the female voices of four tribal college leaders.

Indigenous populations and communities around the world confront historical, cultural, socioeconomic and forced geographic limitations that have profound impacts on mental wellness. The impacts of colonialism and, for some indigenous populations, forced residential schooling and the resulting loss of culture and family ties, have contributed to higher risks of mental illness in these groups. In addition, there are barriers to healing and mental wellness, including inconsistent cultural competence of mainstream mental health professionals, coupled with the limited numbers of indigenous mental health professionals. The Wharerata Declaration is a proposed framework to improve indigenous mental health through state‐supported development of indigenous mental health leaders, based on a new indigenous leadership framework. Developed by the Wharerata Group (original membership noted in the acknowledgements section at the end of this article), the framework will be presented for support to the member countries of the International Initiative for Mental Health Leadership (IIMHL) in 2010.

The purpose of this paper is to consider effective leadership in Africa and the African diaspora. This paper reports the results of emic research in Uganda, Barbados, Canada and the USA.

A Delphi technique using open‐ended questions solicited ideas regarding leadership from knowledgeable participants, avoiding researcher bias.

There were differences among the groups on several attributes that made leaders effective. Ugandans suggested a good leader was “honest and trustworthy”; Canadians and respondents from the USA said “being inspirational/charismatic” Barbadians cited “being a visionary”.

Having data for only one African country and the small sample sizes from all countries limit the generalizability of the findings. The results do, however, provide a base of knowledge on which to build future studies on Africa and the diaspora.

The emic approach overcomes the western bias identified by scholars in most African research. Similarities and differences identified provide evidence of the importance of culture in effective leadership. The results provide a basis for developing further research studies.

This chapter describes and examines how Iwi (tribe)-led projects in Higher Education settings might advance Iwi aspirations and lead to authentic collaboration. Two recent developments in higher education, Mau ki te Ako – Culturally responsive professional learning and development for teachers and He Toki ki te Rika – a Māori trade training initiative, are discussed. Both initiatives are Iwi-led partnerships facilitated by Te Tapuae o Rehua between partner tertiary institutions. These projects or sites in which Iwi engage with tertiary institutions can be seen to reflect society at large as sites of struggle where power is negotiated, aspirations are articulated and values inherent in the way in which projects are progressed.

Historically, a major contributor in the fracture between mainstream individuals and subgroups has been the educational system. For American Indian and Alaska Natives (AI/AN), this is substantiated by low graduation rates. AI/AN leaders are in a unique situation due to the distinctive conditions in which they operate that include community challenges as well as federal and tribal legislation. This, combined with limited research regarding AI/AN leadership best practices, provides doctoral programs an inimitable opportunity to partner with AI/AN and tribal communities. Therefore, due to the need to more effectively serve AI/AN peoples, the intent of this chapter is to propose methods to successfully create an AI/AN leadership emphasis within its existing doctoral program. This essay will include a description of the following: (a) the societal call for these types of programs; (b) AI/AN self-identified needs regarding graduate education, including the cultural aspects needed for success; (c) program design, philosophy, and curriculum specific to AI/ANs; and (d) further recommendations. By implementing an AI/AN emphasis, graduate programs can better address the needs of this underserved portion of the population, as well as provide a less ethnocentric perspective in the classroom.

Exploring the links between resilience, sustainability and entrepreneurship from an indigenous perspective means exploring the historic and socio-cultural context out of which a community originates. From this perspective, informed insight into a community’s ability to adapt and to transform without major structural collapse when confronted with exogenous challenges or crises can be gained. This paper explores the interplay between resilience and entrepreneurship in a New Zealand indigenous setting.

The authors provide a theoretical and case study approach, exploring four intersecting leadership roles, their guiding value system and application at a micro kin family level through a tourism venture and at a macro kin tribal level through an urban land development venture.

The findings demonstrate the importance of historical precedent and socio-cultural values in shaping the leadership matrix that addresses exogenous challenges and crises in an entrepreneurship context.

The research is limited to New Zealand, but the findings have synergies with other indigenous entrepreneurship elsewhere. Further cross-cultural research in this field includes examining the interplay between rights and duties within indigenous communities as contributing facets to indigenous resilience and entrepreneurship.

This research is a contribution to theory and to indigenous community entrepreneurship in demonstrating what values and behaviours are assistive in confronting shocks, crises and challenges. Its originality is in the multi-disciplinary approach, combining economic and social anthropological, indigenous and non-indigenous perspectives. The originality of this paper also includes an analysis of contexts that appear to fall outside contemporary entrepreneurship, but are in fact directly linked.