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The critique of western ethnocentric notions of leadership presented in this paper is informed by debates on issues such as gender and educational leadership that have produced meta‐narratives that explore and explain women and men's ways of leading. One of the troubling aspects of western leadership theories is the claim that the functions and features of leadership can be transported and legitimated across homogenous educational systems. Despite changes that have been made in definitions and descriptions of educational leadership to provide a focus on gender, there is the implicit assumption that while educational leadership might be practised differently according to gender, there is a failure to consider the values and practices of indigenous educational leaders. Thus, the construct of educational leadership needs to be more broadly theorised in order for knowledge of indigenous ways of leading to emerge.

This literature systematically reviews articles published in “core” international journals on the topic of Indigenous education leadership over the period from 2000 to 2018 in four English-speaking countries, covering Canada, America, Australia and New Zealand, in which all of them have long colonial history and Indigenous population. These reviews provide insights into the nature of this emergent literature and generate many implications that required for further research in Indigenous education leadership.

In this study, a vote counting method was employed and a clearly delimited body of research on Indigenous education leadership was also identified. The vote counting method can enlarge the perspectives on the noticeable heterogeneity of Indigenous education leadership within the four English-speaking countries. This is the basic constitutive element for the development of a comparative literature in Indigenous education leadership. Moreover, this method can clearly calculate the annual number of articles about Indigenous education leadership, and the various methods used in the publications of Indigenous education leadership can be figured out as well, which helps to find out the different patterns of changes on Indigenous education leadership.

This study identifies the patterns of Indigenous educational leadership research across four English-speaking countries, which will contribute to the development of research in this regard.

This is one of the first studies about Indigenous educational leadership in the world. It will not only contribute to education practice but also leadership theory development.

This chapter features leadership practices sourced from more than 25 Māori (Indigenous) and non-Māori women in Aotearoa New Zealand (NZ) who are leaders of schools where Māori-based best practices benefit Māori and other systemically underserved students (e.g., children in poverty, Pasifika [i.e., Samoan, Fijian, Cook Island, Tongan] descent). This study, by Auckland-based scholars of North American, Indigenous, and international descent (Māori, Latino, African American/American Indian [Choctaw], and East Indian immigrant) examines the expression of Applied Critical Leadership (ACL) in women leaders participating in Te Ara Hou or The Māori Achievement Collaboratives (MACS), an initiative aimed at challenging status quo leadership practices, which result in persistent inequitable educational outcomes for Māori learners. Based on an analysis of data, women leaders demonstrated leadership that mirrored and exemplified leadership practices suggested in ACL research. Qualitative stories evidenced from women leaders in MACS provided exemplars of authentic and appropriate pathways for implementing effective leadership practices aimed at promoting whānau (family), iwi (tribe), and hapū (subtribe) engagement, context-specific pedagogy, tikanga (cultural protocols), and whanaungatanga (relationships) within mainstream school contexts. These findings affirm and validate research on the benefits of critical and culturally appropriate leadership around the world in a number of diverse contexts.

This chapter discusses a number of well-known African Philosophies of Education (APE) that could significantly improve the development of an international educational leadership curriculum. These include Preparedness/Preparationism, Utilitarianism/Functionalism, Communalism; Holisticism and Perennialism, Ethnophilosophy, Ubuntu, Community, Reasonableness, Moral Maturity, Maat or Ma'at African philosophies discovered from papyrus manuscripts including Imhotep, The Teachings of the Vizier Ptahhotep, The Tale of the Eloquent Peasant, and The Dialogue of a Man with his Soul, Kemit and As Above so Below, etc. In so doing, I identify the salient values of these philosophies, bringing out their qualities as well as their limitations, and discussing ways in which they could be incorporated into the contemporary field of developing an international leadership curriculum. This chapter first reviews contemporary literature on African Indigenous Education (AIE) and APE and their relevance in developing an international leadership curriculum using a descriptive and analytical interpretive approach then proposes an epistemic leadership theoretical framework to guide the delivery of APE in educational leadership learning. Such a leadership curriculum framework could be developed as part of the de-colonial epistemic movement within the Global South. The chapter concludes that while the link between APE, policy and practice is significant and new in the context of educational leadership curriculum research, its survival depends on the establishment of such a de-colonial epistemic theoretical framework.

In India and Pakistan, issues of ethnicity, faith, language, Indigenous knowledge, and rights have had severe ramifications for the two countries' constitutional, educational, and political development. The idea to safeguard the interests of Indigenous and ethnic minorities has always been contentious in these countries. Furthermore, ethnic and Indigenous orientations have been camouflaged by these two states' facades of nationalism. Although the ideology of nationalism is defined as a feeling of belonging among the individuals of a nation and is based on religion, language, ethnic origins, and practices, the governments of both countries have made several attempts to change the concept of nationalism, using communalism as a tool to segregate people based on identity and question their loyalties. Postmodern and post-Marxist theorists have emphasized the need for plurality, identity, and heterogeneity in the political and educational discourse. It resulted in globalization, leading to the homogenization of cultural identities at both national and subnational levels.

The notion that a clash exists between the stability of the state and recognition of multiple cultural identities has had a drastic influence on the educational and political discourse within these two countries, as already the Subcontinent has been disintegrated into different nation-states.

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.

The purpose of this paper is to report on research into the challenges for leadership in implementation of a new curriculum in a remote region of Queensland, Australia.

Data for the research were gathered through an online survey and semi‐structured interviews with teachers and principals involved in the reforms.

Results show that there were substantial differences in the views of teachers and principals in their perceptions of the implementation process. The vast differences in the implementation strategies and leadership approaches between the schools suggested that the effect of the reform on leadership practices was more positive in schools in which elements of productive leadership were present.

This research highlights the importance of leadership throughout reform processes, particularly in terms of the different experiences and perceptions teachers and principals have during the policy implementation process. As a result, this paper offers an important perspective on the complex dynamics of leadership processes and how curriculum reform is enacted at the local level.

The purpose of this paper is to investigate leadership curricula in UAE business and education management programmes and examine the extent to which they are derived from and linked to students’ cultural and Islamic values using Habermas’ critical theory.

The study employs a mixed methods approach that takes classical pragmatism as its philosophical foundation and critical theory as a theoretical lens. Data are collected in four sequential phases using critical discourse analysis of course materials, class observations, student survey and faculty interviews. Results are integrated at the interpretative level and abductive reasoning is used as the logic of justification.

Results show that despite the increasing efforts to incorporate cultural and Islamic values into the curriculum, it is still mainly dominated by Western theories and models of leadership, especially in the leadership courses offered by business schools, mainly because of accreditation requirements and the lack of English resources and theories on UAE and Islamic models of leadership.

The study is limited to leadership curricula in the UAE. Researchers may extend and broaden the scope of the study by investigating leadership curricula in the Gulf and/or the Middle East. Future studies may also look at other theoretical frameworks recommended by other management scholars such as Mezirow’s transformational learning and the socio-constructivist approach (Hotho and Dowling, 2010). This study aims to open an ongoing debate and further investigation on the topic.

The results of the current study may inspire faculty members and programme coordinators to develop critical and culturally relevant curricula that are informed by Habermas’ critical theory and best teaching practices.

The study adds to the current knowledge base through its research design and approach that address an under-investigated topic. None of the current studies empirically investigated leadership curricula in the UAE. The theoretical framework and research findings can be used to develop culturally relevant and value-oriented leadership curricula that reflect indigenous and Western perspectives of leadership.