Academic literature on the topic 'Educational leadership Victoria Case studies'

Learning outcomes This trio of cases is appropriate for upper-level undergraduate classes or for postgraduate programs in non-profit management, leadership and community development, international development, global studies, women’s and gender studies and social entrepreneurship. It allows the instructors and students to engage with classical leadership tenets and emerging social entrepreneurship literature. Upon completion of the case study discussion and assignments, students will be able to: identify diverse obstacles that African women face in starting social enterprises; understand the ways that African women leaders build a social dimension to their enterprise; and identify characteristics of women’s leadership and critique the value of women’s leadership for establishing sustainable social enterprises. Case overview/synopsis The case stories of the three African social enterprises portray how female leaders have fostered sustainable organisations through prioritising social, over economic and governance investments. Martha Letsoalo, a former domestic worker, founded the Heartfelt Project in South Africa, which now employs fifteen women, ships products all around the world and enriches the community of Makapanstad with its workshop, training and education centre. Victoria Nalongo Namusisi, daughter of a fisherman in rural Uganda, founded Bright Kids Uganda, a thriving care facility, school and community centre that educates vulnerable children, empowers victims of gender-based violence and distributes micro-loans to female entrepreneurs. Gertrude, abandoned in Lusaka, Zambia, founded Chikumbuso, a home of resilience and remembrance to educate children and offer women employment in a cooperative business. Each case documents the founding years of the social enterprise and outlines some of the shared women’s leadership approaches. The case dilemma focuses on why and how women start social enterprises in socially and economically difficult contexts. Complexity academic level This trio of cases is appropriate for undergraduate or graduate-level programs in non-profit management, leadership and community development, international development, global studies and social entrepreneurship. Supplementary materials Teaching Notes are available for educators only. Please contact your library to gain login details or email support@emeraldinsight.com to request teaching notes. Subject code CSS 3: Entrepreneurship. Supplementary materials Teaching notes are available for educators only.

Purpose The purpose of this paper is to report four case studies in Australia that respond to the question: “How have schools with a relatively high degree of autonomy used their increased authority and responsibility to make decisions that have led in explicit cause-and-effect fashion to higher levels of student achievement”? Design/methodology/approach A conventional case study methodology was adopted, framed by a review of evidence in the international literature. The studies were conducted in the Australian Capital Territory, Queensland and Victoria. Senior leaders in systems of public education in these jurisdictions nominated schools which have had a relatively high degree of autonomy for at least two years; have achieved high levels of student achievement, or have shown noteworthy improvement; and are able to explain how the link between autonomy and achievement had been made. The four schools chosen from these nominations represented different types as far as level and location were concerned. Triangulation of sources was a feature of the studies. Findings The findings reveal that the schools were able to explain the links and that it was possible to map the cause-and-effect chain. Schools used their autonomy to select staff and allocate funds in their budgets, each being capacities that came with a higher level of autonomy. Leadership was important. Research limitations/implications The paper cautions against generalizing the findings. Originality/value There is international interest in the extent to which granting public schools a higher level of autonomy than has traditionally been the case in various national settings has had an impact on student achievement. These case studies go part of the way in describing what schools do when they successfully take up a higher level of authority and responsibility as one strategy in efforts to raise levels of achievement.

Latino Educational Leadership is a critical book for pre-service and in-service Latino leaders. The book serves as a call to action for Latinx leaders in K-12 and higher education pipeline to advocate, empower, and transform Latinx experiences throughout the P-20 pipeline. The collection of essays in this book draw upon Latino-oriented methodologies and epistemologies to present testimonios, case studies, and theoretical models for building the Latino educational leadership pipeline. My review of this book speaks to its criticality for current and future leaders with respect to the historically marginalized Latino community.

Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in education and learning that privileges western knowledge and forms of learning. This paper foregrounds understandings of education and learning as told by the voices of elementary school leaders from the RMI. The move to re-think education and leadership from Marshallese perspectives is an act of shifting the focus of bwebwenato or conversations that centres on Marshallese language and worldviews. The concept of jelalokjen was conceptualised as traditional education framed mainly within the community context. In the past, jelalokjen was practiced and transmitted to the younger generation for cultural continuity. During the arrival of colonial administrations into the RMI, jelalokjen was likened to the western notions of education and schooling (Kupferman, 2004). Today, the primary function of jelalokjen, as traditional and formal education, it is for “survival in a hostile [and challenging] environment” (Kupferman, 2004, p. 43). Because western approaches to learning in the RMI have not always resulted in positive outcomes for those engaged within the education system, as school leaders who value our cultural knowledge and practices, and aspire to maintain our language with the next generation, we turn to Kanne Lobal, a practice embedded in our navigation stories, collective aspirations, and leadership. The significance in the development of Kanne Lobal, as an appropriate framework for education and leadership, resulted in us coming together and working together. Not only were we able to share our leadership concerns, however, the engagement strengthened our connections with each other as school leaders, our communities, and the Public Schooling System (PSS). Prior to that, many of us were in competition for resources. Educational Leadership: IQBE and GCSL Leadership is a valued practice in the RMI. Before the IQBE programme started in 2018, the majority of the school leaders on the main island of Majuro had not engaged in collaborative partnerships with each other before. Our main educational purpose was to achieve accreditation from the Western Association of Schools and Colleges (WASC), an accreditation commission for schools in the United States. The WASC accreditation dictated our work and relationships and many school leaders on Majuro felt the pressure of competition against each other. We, the authors in this paper, share our collective bwebwenato, highlighting our school leadership experiences and how we gained strength from our own ancestral knowledge to empower “us”, to collaborate with each other, our teachers, communities, as well as with PSS; a collaborative partnership we had not realised in the past. The paucity of literature that captures Kajin Majol (Marshallese language) and education in general in the RMI is what we intend to fill by sharing our reflections and experiences. To move our educational practices forward we highlight Kanne Lobal, a cultural approach that focuses on our strengths, collective social responsibilities and wellbeing. For a long time, there was no formal training in place for elementary school leaders. School principals and vice principals were appointed primarily on their academic merit through having an undergraduate qualification. As part of the first cohort of fifteen school leaders, we engaged in the professional training programme, the Graduate Certificate in School Leadership (GCSL), refitted to our context after its initial development in the Solomon Islands. GCSL was coordinated by the Institute of Education (IOE) at the University of the South Pacific (USP). GCSL was seen as a relevant and appropriate training programme for school leaders in the RMI as part of an Asia Development Bank (ADB) funded programme which aimed at “Improving Quality Basic Education” (IQBE) in parts of the northern Pacific. GCSL was managed on Majuro, RMI’s main island, by the director at the time Dr Irene Taafaki, coordinator Yolanda McKay, and administrators at the University of the South Pacific’s (USP) RMI campus. Through the provision of GCSL, as school leaders we were encouraged to re-think and draw-from our own cultural repository and connect to our ancestral knowledge that have always provided strength for us. This kind of thinking and practice was encouraged by our educational leaders (Heine, 2002). We argue that a culturally-affirming and culturally-contextual framework that reflects the lived experiences of Marshallese people is much needed and enables the disruption of inherent colonial processes left behind by Western and Eastern administrations which have influenced our education system in the RMI (Heine, 2002). Kanne Lobal, an approach utilising a traditional navigation has warranted its need to provide solutions for today’s educational challenges for us in the RMI. Education in the Pacific Education in the Pacific cannot be understood without contextualising it in its history and culture. It is the same for us in the RMI (Heine, 2002; Walsh et al., 2012). The RMI is located in the Pacific Ocean and is part of Micronesia. It was named after a British captain, John Marshall in the 1700s. The atolls in the RMI were explored by the Spanish in the 16th century. Germany unsuccessfully attempted to colonize the islands in 1885. Japan took control in 1914, but after several battles during World War II, the US seized the RMI from them. In 1947, the United Nations made the island group, along with the Mariana and Caroline archipelagos, a U.S. trust territory (Walsh et al, 2012). Education in the RMI reflects the colonial administrations of Germany, Japan, and now the US. Before the turn of the century, formal education in the Pacific reflected western values, practices, and standards. Prior to that, education was informal and not binded to formal learning institutions (Thaman, 1997) and oral traditions was used as the medium for transmitting learning about customs and practices living with parents, grandparents, great grandparents. As alluded to by Jiba B. Kabua (2004), any “discussion about education is necessarily a discussion of culture, and any policy on education is also a policy of culture” (p. 181). It is impossible to promote one without the other, and it is not logical to understand one without the other. Re-thinking how education should look like, the pedagogical strategies that are relevant in our classrooms, the ways to engage with our parents and communities - such re-thinking sits within our cultural approaches and frameworks. Our collective attempts to provide a cultural framework that is relevant and appropriate for education in our context, sits within the political endeavour to decolonize. This means that what we are providing will not only be useful, but it can be used as a tool to question and identify whether things in place restrict and prevent our culture or whether they promote and foreground cultural ideas and concepts, a significant discussion of culture linked to education (Kabua, 2004). Donor funded development aid programmes were provided to support the challenges within education systems. Concerned with the persistent low educational outcomes of Pacific students, despite the prevalence of aid programmes in the region, in 2000 Pacific educators and leaders with support from New Zealand Aid (NZ Aid) decided to intervene (Heine, 2002; Taufe’ulungaki, 2014). In April 2001, a group of Pacific educators and leaders across the region were invited to a colloquium funded by the New Zealand Overseas Development Agency held in Suva Fiji at the University of the South Pacific. The main purpose of the colloquium was to enable “Pacific educators to re-think the values, assumptions and beliefs underlying [formal] schooling in Oceania” (Benson, 2002). Leadership, in general, is a valued practice in the RMI (Heine, 2002). Despite education leadership being identified as a significant factor in school improvement (Sanga & Chu, 2009), the limited formal training opportunities of school principals in the region was a persistent concern. As part of an Asia Development Bank (ADB) funded project, the Improve Quality Basic Education (IQBE) intervention was developed and implemented in the RMI in 2017. Mentoring is a process associated with the continuity and sustainability of leadership knowledge and practices (Sanga & Chu, 2009). It is a key aspect of building capacity and capabilities within human resources in education (ibid). Indigenous knowledges and education research According to Hilda Heine, the relationship between education and leadership is about understanding Marshallese history and culture (cited in Walsh et al., 2012). It is about sharing indigenous knowledge and histories that “details for future generations a story of survival and resilience and the pride we possess as a people” (Heine, cited in Walsh et al., 2012, p. v). This paper is fuelled by postcolonial aspirations yet is grounded in Pacific indigenous research. This means that our intentions are driven by postcolonial pursuits and discourses linked to challenging the colonial systems and schooling in the Pacific region that privileges western knowledge and learning and marginalises the education practices and processes of local people (Thiong’o, 1986). A point of difference and orientation from postcolonialism is a desire to foreground indigenous Pacific language, specifically Majin Majol, through Marshallese concepts. Our collective bwebwenato and conversation honours and values kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness) (Taafaki & Fowler, 2019). Pacific leaders developed the Rethinking Pacific Education Initiative for and by Pacific People (RPEIPP) in 2002 to take control of the ways in which education research was conducted by donor funded organisations (Taufe’ulungaki, 2014). Our former president, Dr Hilda Heine was part of the group of leaders who sought to counter the ways in which our educational and leadership stories were controlled and told by non-Marshallese (Heine, 2002). As a former minister of education in the RMI, Hilda Heine continues to inspire and encourage the next generation of educators, school leaders, and researchers to re-think and de-construct the way learning and education is conceptualised for Marshallese people. The conceptualisation of Kanne Lobal acknowledges its origin, grounded in Marshallese navigation knowledge and practice. Our decision to unpack and deconstruct Kanne Lobal within the context of formal education and leadership responds to the need to not only draw from indigenous Marshallese ideas and practice but to consider that the next generation will continue to be educated using western processes and initiatives particularly from the US where we get a lot of our funding from. According to indigenous researchers Dawn Bessarab and Bridget Ng’andu (2010), doing research that considers “culturally appropriate processes to engage with indigenous groups and individuals is particularly pertinent in today’s research environment” (p. 37). Pacific indigenous educators and researchers have turned to their own ancestral knowledge and practices for inspiration and empowerment. Within western research contexts, the often stringent ideals and processes are not always encouraging of indigenous methods and practices. However, many were able to ground and articulate their use of indigenous methods as being relevant and appropriate to capturing the realities of their communities (Nabobo-Baba, 2008; Sualii-Sauni & Fulu-Aiolupotea, 2014; Thaman, 1997). At the same time, utilising Pacific indigenous methods and approaches enabled research engagement with their communities that honoured and respected them and their communities. For example, Tongan, Samoan, and Fijian researchers used the talanoa method as a way to capture the stories, lived realities, and worldviews of their communities within education in the diaspora (Fa’avae, Jones, & Manu’atu, 2016; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014; Vaioleti, 2005). Tok stori was used by Solomon Islander educators and school leaders to highlight the unique circles of conversational practice and storytelling that leads to more positive engagement with their community members, capturing rich and meaningful narratives as a result (Sanga & Houma, 2004). The Indigenous Aborigine in Australia utilise yarning as a “relaxed discussion through which both the researcher and participant journey together visiting places and topics of interest relevant” (Bessarab & Ng’andu, 2010, p. 38). Despite the diverse forms of discussions and storytelling by indigenous peoples, of significance are the cultural protocols, ethics, and language for conducting and guiding the engagement (Bessarab & Ng’andu, 2010; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014). Through the ethics, values, protocols, and language, these are what makes indigenous methods or frameworks unique compared to western methods like in-depth interviews or semi-structured interviews. This is why it is important for us as Marshallese educators to frame, ground, and articulate how our own methods and frameworks of learning could be realised in western education (Heine, 2002; Jetnil-Kijiner, 2014). In this paper, we utilise bwebwenato as an appropriate method linked to “talk story”, capturing our collective stories and experiences during GCSL and how we sought to build partnerships and collaboration with each other, our communities, and the PSS. Bwebwenato and drawing from Kajin Majel Legends and stories that reflect Marshallese society and its cultural values have survived through our oral traditions. The practice of weaving also holds knowledge about our “valuable and earliest sources of knowledge” (Taafaki & Fowler, 2019, p. 2). The skilful navigation of Marshallese wayfarers on the walap (large canoes) in the ocean is testament of their leadership and the value they place on ensuring the survival and continuity of Marshallese people (Taafaki & Fowler, 2019; Walsh et al., 2012). During her graduate study in 2014, Kathy Jetnil-Kijiner conceptualised bwebwenato as being the most “well-known form of Marshallese orality” (p. 38). The Marshallese-English dictionary defined bwebwenato as talk, conversation, story, history, article, episode, lore, myth, or tale (cited in Jetnil Kijiner, 2014). Three years later in 2017, bwebwenato was utilised in a doctoral project by Natalie Nimmer as a research method to gather “talk stories” about the experiences of 10 Marshallese experts in knowledge and skills ranging from sewing to linguistics, canoe-making and business. Our collective bwebwenato in this paper centres on Marshallese ideas and language. The philosophy of Marshallese knowledge is rooted in our “Kajin Majel”, or Marshallese language and is shared and transmitted through our oral traditions. For instance, through our historical stories and myths. Marshallese philosophy, that is, the knowledge systems inherent in our beliefs, values, customs, and practices are shared. They are inherently relational, meaning that knowledge systems and philosophies within our world are connected, in mind, body, and spirit (Jetnil-Kijiner, 2014; Nimmer, 2017). Although some Marshallese believe that our knowledge is disappearing as more and more elders pass away, it is therefore important work together, and learn from each other about the knowledges shared not only by the living but through their lamentations and stories of those who are no longer with us (Jetnil-Kijiner, 2014). As a Marshallese practice, weaving has been passed-down from generation to generation. Although the art of weaving is no longer as common as it used to be, the artefacts such as the “jaki-ed” (clothing mats) continue to embody significant Marshallese values and traditions. For our weavers, the jouj (check spelling) is the centre of the mat and it is where the weaving starts. When the jouj is correct and weaved well, the remainder and every other part of the mat will be right. The jouj is symbolic of the “heart” and if the heart is prepared well, trained well, then life or all other parts of the body will be well (Taafaki & Fowler, 2019). In that light, we have applied the same to this paper. Conceptualising and drawing from cultural practices that are close and dear to our hearts embodies a significant ontological attempt to prioritize our own knowledge and language, a sense of endearment to who we are and what we believe education to be like for us and the next generation. The application of the phrase “Majolizing '' was used by the Ministry of Education when Hilda Heine was minister, to weave cultural ideas and language into the way that teachers understand the curriculum, develop lesson plans and execute them in the classroom. Despite this, there were still concerns with the embedded colonized practices where teachers defaulted to eurocentric methods of doing things, like the strategies provided in the textbooks given to us. In some ways, our education was slow to adjust to the “Majolizing '' intention by our former minister. In this paper, we provide Kanne Lobal as a way to contribute to the “Majolizing intention” and perhaps speed up yet still be collectively responsible to all involved in education. Kajin Wa and Kanne Lobal “Wa” is the Marshallese concept for canoe. Kajin wa, as in canoe language, has a lot of symbolic meaning linked to deeply-held Marshallese values and practices. The canoe was the foundational practice that supported the livelihood of harsh atoll island living which reflects the Marshallese social world. The experts of Kajin wa often refer to “wa” as being the vessel of life, a means and source of sustaining life (Kelen, 2009, cited in Miller, 2010). “Jouj” means kindness and is the lower part of the main hull of the canoe. It is often referred to by some canoe builders in the RMI as the heart of the canoe and is linked to love. The jouj is one of the first parts of the canoe that is built and is “used to do all other measurements, and then the rest of the canoe is built on top of it” (Miller, 2010, p. 67). The significance of the jouj is that when the canoe is in the water, the jouj is the part of the hull that is underwater and ensures that all the cargo and passengers are safe. For Marshallese, jouj or kindness is what living is about and is associated with selflessly carrying the responsibility of keeping the family and community safe. The parts of the canoe reflect Marshallese culture, legend, family, lineage, and kinship. They embody social responsibilities that guide, direct, and sustain Marshallese families’ wellbeing, from atoll to atoll. For example, the rojak (boom), rojak maan (upper boom), rojak kōrā (lower boom), and they support the edges of the ujelā/ujele (sail) (see figure 1). The literal meaning of rojak maan is male boom and rojak kōrā means female boom which together strengthens the sail and ensures the canoe propels forward in a strong yet safe way. Figuratively, the rojak maan and rojak kōrā symbolise the mother and father relationship which when strong, through the jouj (kindness and love), it can strengthen families and sustain them into the future. Figure 1. Parts of the canoe Source: https://www.canoesmarshallislands.com/2014/09/names-of-canoe-parts/ From a socio-cultural, communal, and leadership view, the canoe (wa) provides understanding of the relationships required to inspire and sustain Marshallese peoples’ education and learning. We draw from Kajin wa because they provide cultural ideas and practices that enable understanding of education and leadership necessary for sustaining Marshallese people and realities in Oceania. When building a canoe, the women are tasked with the weaving of the ujelā/ujele (sail) and to ensure that it is strong enough to withstand long journeys and the fierce winds and waters of the ocean. The Kanne Lobal relates to the front part of the ujelā/ujele (sail) where the rojak maan and rojak kōrā meet and connect (see the red lines in figure 1). Kanne Lobal is linked to the strategic use of the ujelā/ujele by navigators, when there is no wind north wind to propel them forward, to find ways to capture the winds so that their journey can continue. As a proverbial saying, Kanne Lobal is used to ignite thinking and inspire and transform practice particularly when the journey is rough and tough. In this paper we draw from Kanne Lobal to ignite, inspire, and transform our educational and leadership practices, a move to explore what has always been meaningful to Marshallese people when we are faced with challenges. The Kanne Lobal utilises our language, and cultural practices and values by sourcing from the concepts of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). A key Marshallese proverb, “Enra bwe jen lale rara”, is the cultural practice where families enact compassion through the sharing of food in all occurrences. The term “enra” is a small basket weaved from the coconut leaves, and often used by Marshallese as a plate to share and distribute food amongst each other. Bwe-jen-lale-rara is about noticing and providing for the needs of others, and “enra” the basket will help support and provide for all that are in need. “Enra-bwe-jen-lale-rara” is symbolic of cultural exchange and reciprocity and the cultural values associated with building and maintaining relationships, and constantly honouring each other. As a Marshallese practice, in this article we share our understanding and knowledge about the challenges as well as possible solutions for education concerns in our nation. In addition, we highlight another proverb, “wa kuk wa jimor”, which relates to having one canoe, and despite its capacity to feed and provide for the individual, but within the canoe all people can benefit from what it can provide. In the same way, we provide in this paper a cultural framework that will enable all educators to benefit from. It is a framework that is far-reaching and relevant to the lived realities of Marshallese people today. Kumit relates to people united to build strength, all co-operating and working together, living in peace, harmony, and good health. Kanne Lobal: conceptual framework for education and leadership An education framework is a conceptual structure that can be used to capture ideas and thinking related to aspects of learning. Kanne Lobal is conceptualised and framed in this paper as an educational framework. Kanne Lobal highlights the significance of education as a collective partnership whereby leadership is an important aspect. Kanne Lobal draws-from indigenous Marshallese concepts like kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness, heart). The role of a leader, including an education leader, is to prioritise collective learning and partnerships that benefits Marshallese people and the continuity and survival of the next generation (Heine, 2002; Thaman, 1995). As described by Ejnar Aerōk, an expert canoe builder in the RMI, he stated: “jerbal ippān doon bwe en maron maan wa e” (cited in Miller, 2010, p. 69). His description emphasises the significance of partnerships and working together when navigating and journeying together in order to move the canoe forward. The kubaak, the outrigger of the wa (canoe) is about “partnerships”. For us as elementary school leaders on Majuro, kubaak encourages us to value collaborative partnerships with each other as well as our communities, PSS, and other stakeholders. Partnerships is an important part of the Kanne Lobal education and leadership framework. It requires ongoing bwebwenato – the inspiring as well as confronting and challenging conversations that should be mediated and negotiated if we and our education stakeholders are to journey together to ensure that the educational services we provide benefits our next generation of young people in the RMI. Navigating ahead the partnerships, mediation, and negotiation are the core values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). As an organic conceptual framework grounded in indigenous values, inspired through our lived experiences, Kanne Lobal provides ideas and concepts for re-thinking education and leadership practices that are conducive to learning and teaching in the schooling context in the RMI. By no means does it provide the solution to the education ills in our nation. However, we argue that Kanne Lobal is a more relevant approach which is much needed for the negatively stigmatised system as a consequence of the various colonial administrations that have and continue to shape and reframe our ideas about what education should be like for us in the RMI. Moreover, Kannel Lobal is our attempt to decolonize the framing of education and leadership, moving our bwebwenato to re-framing conversations of teaching and learning so that our cultural knowledge and values are foregrounded, appreciated, and realised within our education system. Bwebwenato: sharing our stories In this section, we use bwebwenato as a method of gathering and capturing our stories as data. Below we capture our stories and ongoing conversations about the richness in Marshallese cultural knowledge in the outer islands and on Majuro and the potentialities in Kanne Lobal. Danny Jim When I was in third grade (9-10 years of age), during my grandfather’s speech in Arno, an atoll near Majuro, during a time when a wa (canoe) was being blessed and ready to put the canoe into the ocean. My grandfather told me the canoe was a blessing for the family. “Without a canoe, a family cannot provide for them”, he said. The canoe allows for travelling between places to gather food and other sources to provide for the family. My grandfather’s stories about people’s roles within the canoe reminded me that everyone within the family has a responsibility to each other. Our women, mothers and daughters too have a significant responsibility in the journey, in fact, they hold us, care for us, and given strength to their husbands, brothers, and sons. The wise man or elder sits in the middle of the canoe, directing the young man who help to steer. The young man, he does all the work, directed by the older man. They take advice and seek the wisdom of the elder. In front of the canoe, a young boy is placed there and because of his strong and youthful vision, he is able to help the elder as well as the young man on the canoe. The story can be linked to the roles that school leaders, teachers, and students have in schooling. Without each person knowing intricately their role and responsibility, the sight and vision ahead for the collective aspirations of the school and the community is difficult to comprehend. For me, the canoe is symbolic of our educational journey within our education system. As the school leader, a central, trusted, and respected figure in the school, they provide support for teachers who are at the helm, pedagogically striving to provide for their students. For without strong direction from the school leaders and teachers at the helm, the students, like the young boy, cannot foresee their futures, or envisage how education can benefit them. This is why Kanne Lobal is a significant framework for us in the Marshall Islands because within the practice we are able to take heed and empower each other so that all benefit from the process. Kanne Lobal is linked to our culture, an essential part of who we are. We must rely on our own local approaches, rather than relying on others that are not relevant to what we know and how we live in today’s society. One of the things I can tell is that in Majuro, compared to the outer islands, it’s different. In the outer islands, parents bring children together and tell them legends and stories. The elders tell them about the legends and stories – the bwebwenato. Children from outer islands know a lot more about Marshallese legends compared to children from the Majuro atoll. They usually stay close to their parents, observe how to prepare food and all types of Marshallese skills. Loretta Joseph Case There is little Western influence in the outer islands. They grow up learning their own culture with their parents, not having tv. They are closely knit, making their own food, learning to weave. They use fire for cooking food. They are more connected because there are few of them, doing their own culture. For example, if they’re building a house, the ladies will come together and make food to take to the males that are building the house, encouraging them to keep on working - “jemjem maal” (sharpening tools i.e. axe, like encouraging workers to empower them). It’s when they bring food and entertainment. Rubon Rubon Togetherness, work together, sharing of food, these are important practices as a school leader. Jemjem maal – the whole village works together, men working and the women encourage them with food and entertainment. All the young children are involved in all of the cultural practices, cultural transmission is consistently part of their everyday life. These are stronger in the outer islands. Kanne Lobal has the potential to provide solutions using our own knowledge and practices. Connie Joel When new teachers become a teacher, they learn more about their culture in teaching. Teaching raises the question, who are we? A popular saying amongst our people, “Aelon kein ad ej aelon in manit”, means that “Our islands are cultural islands”. Therefore, when we are teaching, and managing the school, we must do this culturally. When we live and breathe, we must do this culturally. There is more socialising with family and extended family. Respect the elderly. When they’re doing things the ladies all get together, in groups and do it. Cut the breadfruit, and preserve the breadfruit and pandanus. They come together and do it. Same as fishing, building houses, building canoes. They use and speak the language often spoken by the older people. There are words that people in the outer islands use and understand language regularly applied by the elderly. Respect elderly and leaders more i.e., chiefs (iroj), commoners (alap), and the workers on the land (ri-jerbal) (social layer under the commoners). All the kids, they gather with their families, and go and visit the chiefs and alap, and take gifts from their land, first produce/food from the plantation (eojōk). Tommy Almet The people are more connected to the culture in the outer islands because they help one another. They don’t have to always buy things by themselves, everyone contributes to the occasion. For instance, for birthdays, boys go fishing, others contribute and all share with everyone. Kanne Lobal is a practice that can bring people together – leaders, teachers, stakeholders. We want our colleagues to keep strong and work together to fix problems like students and teachers’ absenteeism which is a big problem for us in schools. Demetria Malachi The culture in the outer islands are more accessible and exposed to children. In Majuro, there is a mixedness of cultures and knowledges, influenced by Western thinking and practices. Kanne Lobal is an idea that can enhance quality educational purposes for the RMI. We, the school leaders who did GCSL, we want to merge and use this idea because it will help benefit students’ learning and teachers’ teaching. Kanne Lobal will help students to learn and teachers to teach though traditional skills and knowledge. We want to revitalize our ways of life through teaching because it is slowly fading away. Also, we want to have our own Marshallese learning process because it is in our own language making it easier to use and understand. Essentially, we want to proudly use our own ways of teaching from our ancestors showing the appreciation and blessings given to us. Way Forward To think of ways forward is about reflecting on the past and current learnings. Instead of a traditional discussion within a research publication, we have opted to continue our bwebwenato by sharing what we have learnt through the Graduate Certificate in School Leadership (GCSL) programme. Our bwebwenato does not end in this article and this opportunity to collaborate and partner together in this piece of writing has been a meaningful experience to conceptualise and unpack the Kanne Lobal framework. Our collaborative bwebwenato has enabled us to dig deep into our own wise knowledges for guidance through mediating and negotiating the challenges in education and leadership (Sanga & Houma, 2004). For example, bwe-jen-lale-rara reminds us to inquire, pay attention, and focus on supporting the needs of others. Through enra-bwe-jen-lale-rara, it reminds us to value cultural exchange and reciprocity which will strengthen the development and maintaining of relationships based on ways we continue to honour each other (Nimmer, 2017). We not only continue to support each other, but also help mentor the next generation of school leaders within our education system (Heine, 2002). Education and leadership are all about collaborative partnerships (Sanga & Chu, 2009; Thaman, 1997). Developing partnerships through the GCSL was useful learning for us. It encouraged us to work together, share knowledge, respect each other, and be kind. The values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity) are meaningful in being and becoming and educational leader in the RMI (Jetnil-Kijiner, 2014; Miller, 2010; Nimmer, 2017). These values are meaningful for us practice particularly given the drive by PSS for schools to become accredited. The workshops and meetings delivered during the GCSL in the RMI from 2018 to 2019 about Kanne Lobal has given us strength to share our stories and experiences from the meeting with the stakeholders. But before we met with the stakeholders, we were encouraged to share and speak in our language within our courses: EDP05 (Professional Development and Learning), EDP06 (School Leadership), EDP07 (School Management), EDP08 (Teaching and Learning), and EDP09 (Community Partnerships). In groups, we shared our presentations with our peers, the 15 school leaders in the GCSL programme. We also invited USP RMI staff. They liked the way we presented Kannel Lobal. They provided us with feedback, for example: how the use of the sail on the canoe, the parts and their functions can be conceptualised in education and how they are related to the way that we teach our own young people. Engaging stakeholders in the conceptualisation and design stages of Kanne Lobal strengthened our understanding of leadership and collaborative partnerships. Based on various meetings with the RMI Pacific Resources for Education and Learning (PREL) team, PSS general assembly, teachers from the outer islands, and the PSS executive committee, we were able to share and receive feedback on the Kanne Lobal framework. The coordinators of the PREL programme in the RMI were excited by the possibilities around using Kanne Lobal, as a way to teach culture in an inspirational way to Marshallese students. Our Marshallese knowledge, particularly through the proverbial meaning of Kanne Lobal provided so much inspiration and insight for the groups during the presentation which gave us hope and confidence to develop the framework. Kanne Lobal is an organic and indigenous approach, grounded in Marshallese ways of doing things (Heine, 2002; Taafaki & Fowler, 2019). Given the persistent presence of colonial processes within the education system and the constant reference to practices and initiatives from the US, Kanne Lobal for us provides a refreshing yet fulfilling experience and makes us feel warm inside because it is something that belongs to all Marshallese people. Conclusion Marshallese indigenous knowledge and practices provide meaningful educational and leadership understanding and learnings. They ignite, inspire, and transform thinking and practice. The Kanne Lobal conceptual framework emphasises key concepts and values necessary for collaborative partnerships within education and leadership practices in the RMI. The bwebwenato or talk stories have been insightful and have highlighted the strengths and benefits that our Marshallese ideas and practices possess when looking for appropriate and relevant ways to understand education and leadership. Acknowledgements We want to acknowledge our GCSL cohort of school leaders who have supported us in the development of Kanne Lobal as a conceptual framework. A huge kommol tata to our friends: Joana, Rosana, Loretta, Jellan, Alvin, Ellice, Rolando, Stephen, and Alan. References Benson, C. (2002). Preface. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (p. iv). Suva, Fiji: University of the South Pacific, Institute of Education. Bessarab, D., Ng’andu, B. (2010). Yarning about yarning as a legitimate method in indigenous research. International Journal of Critical Indigenous Studies, 3(1), 37-50. Fa’avae, D., Jones, A., & Manu’atu, L. (2016). Talanoa’i ‘a e talanoa - talking about talanoa: Some dilemmas of a novice researcher. AlterNative: An Indigenous Journal of Indigenous Peoples,12(2),138-150. Heine, H. C. (2002). A Marshall Islands perspective. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (pp. 84 – 90). Suva, Fiji: University of the South Pacific, Institute of Education. Infoplease Staff (2017, February 28). Marshall Islands, retrieved from https://www.infoplease.com/world/countries/marshall-islands Jetnil-Kijiner, K. (2014). Iep Jaltok: A history of Marshallese literature. (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Kabua, J. B. (2004). We are the land, the land is us: The moral responsibility of our education and sustainability. In A.L. Loeak, V.C. Kiluwe and L. Crowl (Eds.), Life in the Republic of the Marshall Islands, pp. 180 – 191. Suva, Fiji: University of the South Pacific. Kupferman, D. (2004). Jelalokjen in flux: Pitfalls and prospects of contextualising teacher training programmes in the Marshall Islands. Directions: Journal of Educational Studies, 26(1), 42 – 54. http://directions.usp.ac.fj/collect/direct/index/assoc/D1175062.dir/doc.pdf Miller, R. L. (2010). Wa kuk wa jimor: Outrigger canoes, social change, and modern life in the Marshall Islands (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Nabobo-Baba, U. (2008). Decolonising framings in Pacific research: Indigenous Fijian vanua research framework as an organic response. AlterNative: An Indigenous Journal of Indigenous Peoples, 4(2), 141-154. Nimmer, N. E. (2017). Documenting a Marshallese indigenous learning framework (Unpublished doctoral thesis). Honolulu, HW: University of Hawaii. Sanga, K., & Houma, S. (2004). Solomon Islands principalship: Roles perceived, performed, preferred, and expected. Directions: Journal of Educational Studies, 26(1), 55-69. Sanga, K., & Chu, C. (2009). Introduction. In K. Sanga & C. Chu (Eds.), Living and Leaving a Legacy of Hope: Stories by New Generation Pacific Leaders (pp. 10-12). NZ: He Parekereke & Victoria University of Wellington. Suaalii-Sauni, T., & Fulu-Aiolupotea, S. M. (2014). Decolonising Pacific research, building Pacific research communities, and developing Pacific research tools: The case of the talanoa and the faafaletui in Samoa. Asia Pacific Viewpoint, 55(3), 331-344. Taafaki, I., & Fowler, M. K. (2019). Clothing mats of the Marshall Islands: The history, the culture, and the weavers. US: Kindle Direct. Taufe’ulungaki, A. M. (2014). Look back to look forward: A reflective Pacific journey. In M. ‘Otunuku, U. Nabobo-Baba, S. Johansson Fua (Eds.), Of Waves, Winds, and Wonderful Things: A Decade of Rethinking Pacific Education (pp. 1-15). Fiji: USP Press. Thaman, K. H. (1995). Concepts of learning, knowledge and wisdom in Tonga, and their relevance to modern education. Prospects, 25(4), 723-733. Thaman, K. H. (1997). Reclaiming a place: Towards a Pacific concept of education for cultural development. The Journal of the Polynesian Society, 106(2), 119-130. Thiong’o, N. W. (1986). Decolonising the mind: The politics of language in African literature. Kenya: East African Educational Publishers. Vaioleti, T. (2006). Talanoa research methodology: A developing position on Pacific research. Waikato Journal of Education, 12, 21-34. Walsh, J. M., Heine, H. C., Bigler, C. M., & Stege, M. (2012). Etto nan raan kein: A Marshall Islands history (First Edition). China: Bess Press.

This contribution considers educational leadership practice to promote and sustain diversity. Comparative case studies are presented featuring educational leaders in the United States and New Zealand who counter injustice in their practice. The leaders' leadership practices, responsive to the diversity presented in their schools, offer reconceptualizations of educational leadership for a changing society. Applied critical leaders are defined through similarities and differences, followed by suggestions for critical leadership promoting social justice and educational equity and culturally responsive practices to inform policy and practice for sustainable future-focused educational leadership.

PurposeSystems educational reform in developing countries through effective principal capacity- building programs is essential for improving student learning, with the purpose of this paper being to use case studies to identify key success factors in the implementation of an instructional leadership program in the developing country of Kiribati.Design/methodology/approachA case study approach involving mixed methods including semi-structured interviews and document analysis was used within three purposively sampled schools to examine implementation success factors relevant to instructional leadership literatureFindingsThe case studies reveal the overall value of the Kiribati instructional leadership program involving school leader workshops and ongoing coaching support, with instructional leadership reflecting directive and collaborative, as well as transformative theoretical aspects. Key implementation success factors within researched schools were leaders undertaking regular observations in classrooms, systematic tracking of student achievement and nurturing a positive culture for learning, as well as establishment of various collaborative processes involving community and teacher peer learning groups.Research limitations/implicationsThe study provides in-depth information through teacher and school leader interviews and examining relevant school documentation artefacts. A limitation is that the study involved only three schools and was undertaken less than a year into program implementation. Future research involving more schools and several years after implementation would be beneficial to investigate sustainability across the school system and longer-term program impacts.Practical implicationsThe data provides practical tips for school leaders regarding effective teacher capacity-building approaches, as well as providing information for policy makers, especially in developing countries, about effective professional development programs for school leaders and teachers. 10; 10;Originality/valueThe study examines a system-wide workshop series and coaching approach to school leader and teacher capacity-building in a developing country from a theoretical and practical perspective relevant to instructional leadership and also transformational leadership, which is an under-researched area. 10; 10; 10;

Educational leadership has been studied in depth so far worldwide. However, to our knowledge, there is a broad scope for further research in terms of measuring educational leadership effectiveness. Many attempts throw the years were undergone in Greece in order to establish an evaluation process for educational leadership, many reactions raised, continuous changes have occurred and the issue remains timeless. This study aims to introduce a model of assessing the outcomes of educational leadership considering the most important stake holders that affect. These stake holders according to literature review in broader categories are the academic staff, school community, students, local society, and administrative personnel. Educational leader’s effectiveness can be also assessed against their academic and operational duty results such as the implementation of national educational policy, administrative tasks and relative operational outcomes in budgeting, handling and overcoming managerial obstacles, meeting the legislation standards. The purpose of this research is to design a comprehensive, applicable and holistic evaluation model for assessing educational leadership based on the results on the above criteria. For this purpose an extensive relative literature review in educational leadership studies has been conducted in order to explore in depth the most significant recipients that educational leadership influence and affect direct or indirect respectively. The core idea is that the most influenced recipients by educational leadership could be the most appropriate evaluators for the results of it. Thus has been designed a model based on the most significant stake holders who affected by educational leaders, complimented with a questionnaire as evaluation tool, which is structured with particular questions for each broad category of stake holders. In this study a relative literature review, and a draft of a pilot evaluation model in assessing educational leadership presenting, while the ultimate target is in a following study the evaluation model to be implemented in real sample of participants in order to present the impact of educational leadership effectiveness with respect to subordinates of academic, managerial staff and students of an educational organization.It is of a great importance to have an evaluation model for assessing the educational leadership effectiveness for all levels of education such as primary, secondary and higher education. Educational leaders affect many recipients such as students, faculty members, academics and community. Hence, a broader evaluation model should involve assessment criteria from all these stake holders due to the fact that educational leadership has a great direct or indirect influence in several micro and macroeconomic critical results, such as students achievements, learning outcomes, school climate, local society bonds, teachers behaviours, ethics, culture, civilization, and eventually national economy competiveness. A transparent evaluation model of school leaders could provide better understanding of the job left to be done for every educational leader, to recognise competences, to disclose weaknesses in order to work on them, to facilitate criteria for improvement, overcome obstacles and eventually to promote and improve educational efficiency.

Samier and ElKaleh’s (2019) book titled Teaching Educational Leadership in Muslim Countries: Theoretical, Historical and Cultural Foundations is part of the series of Educational Leadership Theory books, which address trends in educational leadership scholarship and aim to “deliver an innovative and provocative dialogue whose coherence comes not from the adoption of a single paradigmatic lens but rather in an engagement with the theoretical and methodological preliminaries of scholarship” (Eacott & Niesche, 2019, p. v). Samier and ElKaleh (2019) present “what it means to teach educational administration and leadership in a Muslim context” (p. ix) through theory, current controversies, and case studies.

Although studies of educational leadership have proliferated over the last decade, they have mostly focused on Western school settings. Leadership in non-Western school settings has largely been ignored, so that little is known about the influence of culture on the beliefs and actions of school leaders across national boundaries. This article builds a case for increasing understanding of educational leadership through adopting a comparative cross-cultural lens. It has three interrelated purposes. First, it presents the argument for strengthening a cultural comparative approach to educational leadership. Second, it suggests a framework for comparing cultural influences on educational leadership across national and cultural boundaries. Finally, it recognizes some of the difficulties of conceptualizing and conducting cross-cultural leadership research. Through achieving these purposes we hope to contribute to the ongoing development of understanding of school leadership.

Increasing complexity and rapid change associated with globalization and the knowledge economy have diminished the relevance of traditional linear models of leadership. Researchers have begun to view leadership not in terms of individuals and hierarchal exchanges but as a collective influence process among members of a group to achieve shared objectives that focus on enabling learning and adaptation in organizations rather than predicting outcomes and controlling behaviors. Complexity theory and its central phenomenon, emergence, are particularly well-suited to study both new leadership approaches and how to manage social systems at a time when prediction and control are elusive.

At the same time, institutions of higher education have come to play an increasingly important role in knowledge-based economies and as important actors in economic and human development. Leadership research and practice in higher education have not kept up with this trend, and require a new approach in order to meet the demands of a highly dynamic and disruptive environment. Generative leadership, which focuses on constructing the rules, conditions and constraints for interaction, collaboration and experimentation throughout organizations, fostering innovation and adaptation, and may be particularly well-suited for the creation, dissemination and application of knowledge in higher education. In this context, a qualitative, multiple case study design was used to explore how generative leadership might foster emergence in four initiatives designed to increase the ability to create, disseminate and apply knowledge in an institution of higher education.

Two major findings resulted from this study. The first relates to the increased incorporation of generative leadership, emergence, and complexity theory into the existing research and practice on teams. The second major finding relates to the role that the study’s results, along with the notions of generative leadership and emergence, can inform higher education pedagogy for continued transition into the knowledge age and beyond. The researcher hopes that this study, its results and findings promote a continued shift towards complexity- and emergence-based thinking to solve some of our most pressing knowledge challenges as we continue to move through a time of change and disruption. Ultimately the results and findings of this study could promote additional research on generative leadership, emergence and knowledge capacity in higher education for the benefit of local, regional and global social and economic ecosystems.

Every year billions of dollars are spent on development aid and training around the world. However, only 10% of this training results in the transfer of knowledge, skills, or behaviors learned in the training to the work place. Ideally, learning transfer produces effective and continued application by learners of the knowledge and skills they gained through their learning activities. Some studies suggest that technology usage can serve as an effective post-learning intervention to enhance the transfer of learning.

Currently, there is a limited body of research examining the factors that hinder and promote learning transfer in professional development, particularly the professional development of school leaders in developing countries. This qualitative exploratory study sought to address the gap in the literature by examining 6 schools, 3 in Burkina Faso and 3 in Ghana, West Africa. This investigation explored: (a) if and how learning transfer took place after the leadership training; (b) what promoted and hindered learning transfer in both countries; and (c) if the use of a text message intervention after the training enhanced learning transfer. The sample consisted of 13 West African school leaders (6 in Burkina Faso and 7 in Ghana) who attended a 3-day leadership training workshop. Data collection included in-depth interviews, document analysis, post-training site visits, and text messages to ascertain whether this mobile technology intervention enhanced learning transfer.

The findings demonstrate that learning transfer occurred in both countries in all six schools. Data indicate that most of the transfer of learning happened in areas not requiring mindset and behavioral changes. Data suggest that the facilities in which the trainings took place, the facilitators’ dispositions and knowledge as well as the adequacy of the materials and the follow-up of the mobile text messaging intervention assisted the participants in transferring knowledge to their schools following the training. Participants also indicated some inhibitors to the transfer of learning such as financial, cultural, and human behavior constraints. This study helps increase our understanding of what promotes and inhibits learning transfer in educational settings in developing countries and provides suggestions for trainers and teachers who facilitate trainings.

The primary purpose of this research was to investigate the understanding and implementation of democratic leadership and management in schools by school managers and other members of the school community in leadership and management roles as advocated by the policy of Education for all. The study also aimed at identifying any gaps in the understanding and practice of the participants in order to enhance democratic leadership and management in schools. Qualitative research using the interpretive approach was the methodology employed in order to fulfill the intention of the study, namely to investigate the participants` experiences and understanding of democratic education leadership and management. The case study method was appropriate to understand the meanings the participants attached to their practice in their natural setting. Data were collected by using semi-structured interviews, document analysis, and observation. The sample for the study consisted of ten participants: the principal, the head of department, two School Board members, two senior teachers, two Learner Representative Council members and two class captains. The findings suggest that the participants understood and practised democratic ELM in terms of broader participation, open communication, delegation for empowerment, learning organisation, shared decision-making, shared leadership and teamwork. However, the data suggest areas of concern in the participants` understanding and implementation of the policy which could be strengthened to entrench the policy. The study recommends that education policy makers, education managers, school managers, teachers, parents and learners all work towards improving democratic ELM in schools. In order to achieve this objective, policy makers are urged to avoid ambiguity to enable all implementers to fully understand policies. Education managers could ensure school-wide training on the policy while school managers and other stakeholders should engage in self-reflection and introspection and be more proactive towards improving their own understanding and practice.

Guided by the symbolic interaction premise that meaning is found in the interaction of individuals with their world, this study set out to describe and analyse how selected high school principals in Jamaica understand and practise school leadership by exploring how they view their circumstances, and how their meanings of leadership are modified by the contexts of their work. To gain insight into how Jamaican principals conceptualise and experience leadership the study adopted a qualitative, collective case-study design. A purposeful sampling strategy was used to select four exemplary high school principals such that gender, school location and organization were varied. Data were sourced from semi-structured interviews, non-participant observation sessions and integrative diagrams as well as from school, principal and official Ministry of Education, Youth and Culture documents. Within-case and cross-case analyses were conducted using grounded theory modes of analysis, specifically the systematic processes referred to as open and axial coding. Findings from the within-case analysis are presented as four individual cases that communicate the salient features of each principal's leadership and context. In the first case entitled Mother of the Poor, the principal defines school leadership as the pursuit of excellence within a framework of valuing and caring for students. The principal at the centre of the second case, The Reculturing Principal, portrays leadership as transforming school culture so that it is receptive to change and committed to growth and improvement. The principal featured in the third case understands leadership as a response to students' social problems, diminished self-concept and dysfunctional community relationships - hence the title The Principal as Social Architect. The final case presents The Community Principal who conceptualizes leadership in terms of building caring, co-operative relationships among all involved in the schooling process with a view to developing community connectedness. Findings from the cross-case analysis are presented as two broad themes that characterize the principals' conceptualization and interpretation of school leadership. The first theme - 'Leadership as values-driven' - identified care and respect, social justice and excellence as the common values that defined the principals' leadership, permeating their interactions and informing their decisions. The second theme - 'Leadership as responding to and acting on context' - revealed that dynamics related to personal, school-community and policy contexts also entered into and interacted with their understandings of leadership. While all four principals in this study were guided and informed by common values, they applied them to their leadership in individual ways, modifying their approaches and emphases in response to a range of contextual elements that were both dynamic and unique. Generally, the principals conceptualized leadership as a moral undertaking, and values together with context emerged as powerful influences on how they defined, interpreted and enacted school leadership. Findings from this study contribute to local knowledge about principals and school leadership. Currently, perspectives on what constitutes school leadership depend on frameworks developed for other environments even though the extent to which these are applicable to a Caribbean context is unknown. Furthermore, in the context of recent shifts in policy, it is important to understand what and how principals think about leadership. In this respect, the findings may serve as a guide for future decisions about leadership training and professional development for principals and aspiring principals.

Purpose. The purpose of this study was to identify key transformational teaching practices in an all-girls school. Teachers and administrators value the development and utilization of successful teaching practices. Teachers may adopt transformational leadership practices to cultivate transformational characteristics in pedagogy. There is a need to identify transformational teaching practices to implement training and modeling for teachers in girls’ schools. Identification of these leadership practices currently used by teachers in girls’ schools will aid in teacher development or pedagogical training and contribute to a richer, fuller educational experience for their students.

Methods. A thorough review of the literature demonstrated that the dimensions of Bass’s transformational leadership theory may be applied to pedagogical practice in schools. The literature review resulted in the theoretical framework. A qualitative design was selected for the study. The researcher employed the case story approach research method, which utilized input from individuals to identify key transformational teaching practices. The participants were 7 teachers in an all-girls school in Southern California. Validity of the interview questions was assured through employing an expert panel, and reliability was established through use of a second data reviewer.

Findings. The study identified 18 key transformational leadership practices that are classified within Bass’s theory of transformational leadership. These practices fell into the dimensions of Bass’s theory: idealized influence, inspirational motivation, intellectual stimulation, and individualized consideration. Two additional themes emerged as findings of interest.

Conclusions. This study identified practices of transformational teachers in an all-girls school. By identifying specific transformational teaching practices, this study can assist teachers in applying transformational teaching methods which they can utilize as part of their teaching practice. Identification and reinforcement of these practices may be included in teacher training as they begin instruction at girls’ schools. Additionally, girls’ school administrators and faculty mentors may use the results of the study to create teacher professional development programs at their schools.

Recommendations. More research is needed to understand how transformational teaching practices affect student learning. Teacher education programs may use these findings as support for increasing their instruction of transformational teaching techniques. The findings may also reveal practices that school leaders such as principals, division directors, or other administrators can promote with their faculty members.

AbstractThe pandemic has forced all educational institutions to grapple with challenges. Throughout this time Symbiosis International University (SIU) in India has been proactive in leading change not only at the university but also in K-12 schools. While the university transitioned to virtual teaching and learning, a methodical approach was laid out in assisting its eight elementary and senior secondary schools in both urban and rural areas, through the Symbiosis Schools Central Directorate (SSCD), to adapt to the needs of a public health crisis. While connectivity challenges continue to haunt schools, especially in rural areas, training and capacity building of K-12 teachers and administrators by university professors and experts has been a saving grace in navigating the pandemic.The focus of this case is understanding the parallels and the partnership between SIU and its K-12 schools. It reflects a bottom-up approach in dealing with the pandemic where Symbiosis Society, the non-profit organization that has established the schools as well as the University, invested in teacher capacity building at its elementary and secondary schools through its Symbiosis Schools Central Directorate (SSCD) in both rural and urban areas to ensure continuity of teaching and learning while adapting to this new normal. The investment in teacher capacity building has enabled the leadership to address the emerging circumstances, stimulate momentum to create or demand needed change at their institutions, inspire peer learning, and foster innovation in strategy and practice for the greater benefit of its stakeholders including students and parents.This case study reflects on SIU experiences in dealing with the dynamic circumstances such as training and capacity building with respect to supporting teachers in developing skills to adapt their content to virtual mode, blended learning, and integrating Collaborative Online International Learning (COIL) into the curriculum. In addition, SIU had to counsel students and parents to adapt to this new way of learning. SIU’s experience encompasses a coordinated approach of working with internal and external stakeholders to develop a response to the crisis, short-to-medium-term strategic planning in the face of uncertainty, exploring technology solutions, partnership management, and effective communication processes with its stakeholders. Special emphasis has been put on ensuring the mental and physical wellbeing of the learner, constant communication and guidance to parents, and virtual activities to promote community engagement to mitigate the loss of physical social interactions at this crucial time.

AbstractThis chapter presents our approach to building and sustaining leadership capacity with attention to three areas: (1) personal capacity and commitment to growth; (2) interactions and interpersonal capacity grounded in a culture of trust, collective responsibility and appreciation of diversity, and (3) organizational capacity in high functioning teams that take responsibility for a child-centered vision and help diffuse that vision throughout the school. Leadership in high capacity schools incorporates both formal and informal leadership capacities (Mitchell and Sackney, 2009). Team leadership is essential for building and sustaining leadership capacity in a shared direction for continous school development and diffusion of educational improvements throughout the school. As formal leaders leave to take on new positions in the district or elsewhere, the shared direction and culture of continous improvement helps to sustain progress. In this chapter, we discuss our experiences with building and sustaining leadership capacity in teams that work to develop and diffuse a shared direction for continuous school development. We begin with a discussion of the research-based content from ISSPP and other studies that informed our project. The balance of the chapter presents application in our research-practice approach in the Arizona project (AZILDR) as well as lessons learned with case examples.

AbstractThis chapter takes a deeper dive into curriculum and pedagogy as these are defined and applied within education. Here terminology like pedagogy, curriculum, leadership (including leadership teams) and education itself are defined in terms of a particular ‘educational’ interest. Such an approach also features a mediation among state and national standards and the needs and interests of children. This approach sees the task of educating children as necessarily occurring in the pedagogical relation between teacher and student in classrooms and between formal leader/principal and teacher in schools and between district leader/superintendent and principals. We recognize the value of understanding the foundations of education developed in earlier times of political and cultural uncertainty. We explicitly define key terms for education, curriculum, pedagogy and leadership in school development using foundational understandings amidst the contemporary situation. Application of the concepts is explored through case studies.

Ubuntu has implications that extend beyond the boundaries of the organization, promoting a strong sense of mutual dependence with the community. For educational leaders, Ubuntu implies strong connections with parents of students as well as the entire local population. The author of this chapter is an American who has worked in Senegal for 25 years and learned about Ubuntu in the context of educational leadership. Using enacted environment theory as a theoretical lens, this chapter uses four short case studies that illustrate how the author learned what educational leaders do to enact an environment for their schools in which Ubuntu values are evident. The lesson drawn from these accounts is that the value of external stakeholders must be seen with a long-term lens, and the dividends these relationships pay elude Western ideas of management. These case studies also identify concrete advantages that the external environment can provide for a school when its leaders have enacted the values of Ubuntu.

This chapter discusses the use of pre-prepared as well as student-authored case studies within the context of a blended learning educational leadership course at an English-speaking university within Kazakhstan. The course was developed to focus on graduate student applications of educational leadership principles and skills, specifically for teacher leadership. The class required students to collect survey data and other information from their home schools prior to face-to-face sessions. The students were introduced to case studies via prepared case studies that focused on educational leadership issues in western schools. After student groups worked though the assigned case studies, they were tasked with developing their own case studies based on the Kazakhstani context. These student-authored case studies were then piloted with their peers. This chapter describes in detail the classroom pedagogy utilized as well as assesses the value of the approach using classroom artifacts such as student reflections.

The challenge for African universities is to refocus their research and teaching missions to transform and revitalize the relationship between higher education and national development needs. Funded by British Academy African Partnerships (BAAP) programme, the University of Botswana, in partnership with The National University of Lesotho, University of Malawi and Calabar University in Nigeria, carried out 18 months of collaborative research project aimed at determining the implementation of Third Mission of Universities through rural community training and leadership. One of the two case studies, in D'Kar by Kellogg, in partnership with BA ISAGO University College yielded some very useful results. This included the necessity to build community leadership for sustainable development and the beginning of the poverty reduction process to take place.

This is a case study of the development of a new peace studies program at Citrus College in Glendora, California, the third such program at a California community college. The program began in the spring semester of 2016 when the cornerstone course, Humanities 123 – Introduction to Peace Studies, was taught for the first time. The course is an introduction to peace and conflict studies, with an emphasis on war's destructive impact on culture. The course examines the systematic approaches that combatants have historically used to obliterate the cultural heritage of their battlefield opponents. It encourages tolerance and respect for different perspectives, as well as hope for peaceful conflict resolution. The chapter reviews the course content, as well as student reactions to the material. Overall, the students find the course to be rewarding and are surprised at how interesting peace studies can be. The program is now being expanded to include a study abroad component in Oslo, Norway.

This is a case study of the development of a new peace studies program at Citrus College in Glendora, California, the third such program at a California community college. The program began in the spring semester of 2016 when the cornerstone course, Humanities 123 – Introduction to Peace Studies, was taught for the first time. The course is an introduction to peace and conflict studies, with an emphasis on war's destructive impact on culture. The course examines the systematic approaches that combatants have historically used to obliterate the cultural heritage of their battlefield opponents. It encourages tolerance and respect for different perspectives, as well as hope for peaceful conflict resolution. The chapter reviews the course content, as well as student reactions to the material. Overall, the students find the course to be rewarding and are surprised at how interesting peace studies can be. The program is now being expanded to include a study abroad component in Oslo, Norway.

This paper presents the co-creation of a University-wide Open Educational Resource (OER) on Transdisciplinary Skills and Competencies for enhancing graduate employment with the necessary knowledge, values, and attitudes for building a more resilient workforce in an increasingly uncertain future. The four Key Pillars underlying education and life from the highly influential, and increasingly relevant, Delor’s report (1996) underpinned the development of future-thinking stances for the first-year students as they engaged with learning activities that enabled them to: 1. Learn to know: Investigate their own learning and courses with more agency and depth through metacognitive strategies. 2. Learn to do: Relate theoretical knowledge to more relevant, practical, transdisciplinary applications through collaboration on working towards solution-oriented and challenge-based learning. 3. Learn to live together: This entails the cross-fertilization and respect of each-others’ ideas to bring about innovation through a learning environment that is conducive for thriving together. 4. Learning to be: Developing the human potential to its fullest, especially the skills, competencies and attitudes required to work in an increasingly connected world with greater responsibility for the attainment of common goals. // The objective of the action research was to co-create the OER with the input of both academics and students from different faculties. The collaboratively designed learning activities were adapted to different disciplines and educational contexts to enable learners to be assessed for four main value-laden skills and competencies: a) Collaborative Networking (comprising Cultural awareness, Acknowledging differences, Personal branding, Team playing and trust building, Virtuous circles). b) Communication Networking (comprising Social and Emotional Intelligence, Technology-enhanced Communications, verbal and non-verbal communication, conflict management). c) Growth Mindsets (comprising Solution Orientedness, Grit and determination, Opportunity seeking, creative and critical thinking, design thinking. d) Professional and Ethical Practices (comprising case studies and role plays to demonstrate Social responsibility, Sustainable development, Managing ethical dilemmas and transformational leadership). // 9 faculty members and their respective students formed part of the action research and while co-creation is perhaps too innovative and disruptive for certain academics, the students were appreciative of the opportunity of having a voice and participating in the co-creation of the learning activities that would develop their full potential. This study demonstrates the need for engaging with learners so that they are aware of the active role they play in the learning environment and to build resilience and self-efficacy from within.

A mature teacher who continuously seeks improvement should be recognised as a professional who has autonomy in conducting their job and has the autonomy to engage in a professional community of practice (Hyslop-Margison and Sears, 2010). In other words, teachers’ engagement in professional development activities should be driven by their own determination rather than extrinsic sources of motivation. In this context, teachers’ self-determination can be defined as a feeling of connectedness with their own aspirations or personal values, confidence in their ability to master new skills, and a sense of autonomy in planning their own professional development path (Stupnisky et al., 2018; Eyal and Roth, 2011; Ryan and Deci, 2000). Previous studies have shown the advantages of providing teachers with autonomy to determine personal and professional improvement. Bergmark (2020) found that giving teachers the opportunity to identify areas of improvement based on teaching experience expanded the ways they think and understand themselves as teachers and how they can improve their teaching. Teachers who plan their own improvement showed a higher level of curiosity in learning and trying out new things. Bergmark (2020) also shows that a continuous cycle of reflection and teaching improvement allows teachers to recognise that the perfect lesson does not exist. Hence, continuous reflection and improvement are needed to shape the lesson to meet various classroom contexts. Moreover, Cheon et al. (2018) found that increased teacher autonomy led to greater teaching efficacy and a greater tendency to adopt intrinsic (relative to extrinsic) instructional goals. In developed countries, teacher autonomy is present and has become part of teachers’ professional life and schools’ development plans. In Finland, for example, the government is responsible for providing resources and services that schools request, while school development and teachers’ professional learning are integrated into a day-to-day “experiment” performed collaboratively by teachers and principals (Niemi, 2015). This kind of experience gives teachers a sense of mastery and boosts their determination to continuously learn (Ryan and Deci, 2000). In low-performing countries, distributing autonomy of education quality improvement to schools and teachers negatively correlates with the countries’ education outcomes (Hanushek et al., 2011). This study also suggests that education outcome accountability and teacher capacity are necessary to ensure the provision of autonomy to improve education quality. However, to have teachers who can meet dynamic educational challenges through continuous learning, de Klerk & Barnett (2020) suggest that developing countries include programmes that could nurture teachers’ agency to learn in addition to the regular content and pedagogical-focused teacher training materials. Giving autonomy to teachers can be challenging in an environment where accountability or performance is measured by narrow considerations (teacher exam score, administrative completion, etc.). As is the case in Jakarta, the capital city of Indonesia, teachers tend to attend training to meet performance evaluation administrative criteria rather than to address specific professional development needs (Dymoke and Harrison, 2006). Generally, the focus of the training relies on what the government believes will benefit their teaching workforce. Teacher professional development (TPD) is merely an assignment for Jakarta teachers. Most teachers attend the training only to obtain attendance certificates that can be credited towards their additional performance allowance. Consequently, those teachers will only reproduce teaching practices that they have experienced or observed from their seniors. As in other similar professional development systems, improvement in teaching quality at schools is less likely to happen (Hargreaves, 2000). Most of the trainings were led by external experts or academics who did not interact with teachers on a day-to-day basis. This approach to professional development represents a top-down mechanism where teacher training was designed independently from teaching context and therefore appears to be overly abstract, unpractical, and not useful for teachers (Timperley, 2011). Moreover, the lack of relevancy between teacher training and teaching practice leads to teachers’ low ownership of the professional development process (Bergmark, 2020). More broadly, in the Jakarta education system, especially the public school system, autonomy was never given to schools and teachers prior to establishing the new TPD system in 2021. The system employed a top-down relationship between the local education agency, teacher training centres, principals, and teachers. Professional development plans were usually motivated by a low teacher competency score or budgeted teacher professional development programme. Guided by the scores, the training centres organised training that could address knowledge areas that most of Jakarta's teachers lack. In many cases, to fulfil the quota as planned in the budget, the local education agency and the training centres would instruct principals to assign two teachers to certain training without knowing their needs. Realizing that the system was not functioning, Jakarta’s local education agency decided to create a reform that gives more autonomy toward schools and teachers in determining teacher professional development plan. The new system has been piloted since November 2021. To maintain the balance between administrative evaluation and addressing professional development needs, the new initiative highlights the key role played by head teachers or principals. This is based on assumption that principals who have the opportunity to observe teaching practice closely could help teachers reflect and develop their professionalism. (Dymoke and Harrison, 2006). As explained by the professional development case in Finland, leadership and collegial collaboration are also critical to shaping a school culture that could support the development of professional autonomy. The collective energies among teachers and the principal will also direct the teacher toward improving teaching, learning, and caring for students and parents (Hyslop-Margison and Sears, 2010; Hargreaves, 2000). Thus, the new TPD system in Jakarta adopts the feature of collegial collaboration. This is considered as imperative in Jakarta where teachers used to be controlled and join a professional development activity due to external forces. Learning autonomy did not exist within themselves. Hence, teachers need a leader who can turn the "professional development regulation" into a culture at schools. The process will shape teachers to do professional development quite autonomously (Deci et al., 2001). In this case, a controlling leadership style will hinder teachers’ autonomous motivation. Instead, principals should articulate a clear vision, consider teachers' individual needs and aspirations, inspire, and support professional development activities (Eyal and Roth, 2011). This can also be called creating a professional culture at schools (Fullan, 1996). In this Note, we aim to understand how the schools and teachers respond to the new teacher professional development system. We compare experience and motivation of different characteristics of teachers.