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Journal articles on the topic 'Religious Leadership'

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Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Ališauskienė, Milda, and Edward Irons. "Religious Leadership in New Religions." Nova Religio 24, no. 4 (May 1, 2021): 5–10. http://dx.doi.org/10.1525/nr.2021.24.4.5.

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The introduction to this special issue on religious leadership in new religions discusses questions arising from existing published theoretical and empirical research into religious leadership. Theoretical contributions are made in articles by five authors, James T. Richardson, David G. Bromley, Liselotte Frisk, Susan J. Palmer, and Milda Ališauskienė. The articles by Frisk, Palmer, and Ališauskienė discuss original empirical data disclosing features of women’s religious leadership in new religions and the influence of social context and power relations to it. This special issue of Nova Religio on “Religious Leadership in New Religions: Theoretical and Empirical Trajectories” is dedicated to our colleague, Swedish scholar of new religions, Liselotte Frisk (11 March 1959–29 October 2020).

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2

McKinney, William. "Religious Leadership, Religious Research and Religious Renewal." Review of Religious Research 40, no. 1 (September 1998): 5. http://dx.doi.org/10.2307/3512456.

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3

Ben-Pazi, Hanoch. "The Future of Religious Leadership: World Religions in Conversation." Contemporary Jewry 40, no. 1 (March 2020): 61–66. http://dx.doi.org/10.1007/s12397-020-09339-x.

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4

Amrullah, M. Kholis. "The South Kalimantan Ulama’s Leadership in Covid-19 Pandemic Era." INNOVATIO: Journal for Religious Innovation Studies 20, no. 2 (December 31, 2020): 111–24. http://dx.doi.org/10.30631/innovatio.v20i2.111.

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Abstract: Ulama are community leaders who have the highest religious competence in society and deliver scholars to become religious leaders. Apart from religious leadership, ulama also have social leadership that is able to control many individuals or groups. This study aims to reveal the form of ulama leadership in South Kalimantan during the Covid-19 conditions. This study uses a qualitative approach with descriptive analysis. The data is taken from some information posted on trusted websites. The results showed that ulama in South Kalimantan practiced transformational religious leadership in society. Ulama in the context of this research are ulama in South Kalimantan who often get the spotlight from the public. With the interaction of scholars on leadership, the leadership is modeled on religious leadership. Religious leadership offers religious, theological, moral, ethical, and spiritual guidance on most aspects of the daily life of Muslims. Keywords: leadership, ulama, the covid-19 pandemic. Abstrak: Ulama merupakan tokoh masyarakat yang memiliki kompetensi beragama tertinggi di dalam masyarakat dan menghantarkan ulama menjadi pemimpin agama. Selain kepemimpinan beragama, ulama juga memiliki kepemimpinan sosial yang mampu mengendalikan banyak individu atau kelompok. Penelitian ini bertujuan untuk mengungkap bentuk kepemimpinan ulama di Kalimantan Selatan selama kondisi covid-19. Penelitian ini menggunakan pendekatan kualitatif dengan analisis deskriptif. Data penelitian diambil dari beberapa informasi yang dimuat di situs web terpercaya. Hasil penelitian menunjukkan bahwa ulama di Kalimantan Selatan mempraktikkan kepemimpinan transformational beragama dalam masyarakat. Ulama dalam konteks penelitian ini adalah ulama di Kalimantan Selatan yang sering mendapat sorotan dari public. Dengan adanya keterlibatan ulama pada kepemimpinan, maka kepemimpinannya bermodel kepemimpinan religius. Kepemimpinan religius menawarkan bimbingan religius, teologis, moral, etis, dan spiritual pada sebagian besar aspek kehidupan sehari-hari umat Islam. Kata-kata kunci: kepemimpinan, ulama, pandemi covid-19.

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5

Ališauskienė, Milda. "Women’s Leadership in New Religions and the Question of Gender Equality in Post-Communist Lithuania." Nova Religio 24, no. 4 (May 1, 2021): 84–103. http://dx.doi.org/10.1525/nr.2021.24.4.84.

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This article discusses features of women’s religious leadership, social innovations, and transmission of existing gender relations patterns within diverse new religions in post-communist society in Lithuania. The article is based on participant observation in Pagan and Hindu-origin religious groups and interviews with women leaders of these groups. The narratives of women leading Pagan and Hindu religious groups in Lithuania reflected their agency, features of their leadership, and the basis for the construction of their religious authority. Research data showed that the women interviewed took leadership of their respective religious groups after gaining professional experience in their careers. Their agency was not permeated by feminist ideas, but instead the importance of men in their life choices was emphasized throughout their narratives. The three case studies indicate that female religious leadership in these new religions follows the tendency toward a return to patriarchal values in post-communist society in Lithuania, rather than moving towards an ideal of gender equality.

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6

Burr, Trisha A. "Religious Leadership: A Reference Handbook." Theological Librarianship 7, no. 2 (May 7, 2014): 54–55. http://dx.doi.org/10.31046/tl.v7i2.337.

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7

Patel, Eboo, and Cassie Meyer. "Religious Education for Interfaith Leadership." Religious Education 105, no. 1 (January 29, 2010): 16–19. http://dx.doi.org/10.1080/00344080903472675.

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8

Leezenberg, Michiel. "Transformations in Minority Religious Leadership." Sociology of Islam 6, no. 2 (June 6, 2018): 233–60. http://dx.doi.org/10.1163/22131418-00602005.

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This paper discusses three religious communities in Northern Iraq that are characterized by the shared fate of having been targeted by the 2014 “Islamic State” (IS) offensive. These events dramatically brought home the vulnerability of these communities in post-Saddam Iraq; but the precarious status of these groups was already painfully visible even to the most casual observer prior to theISonslaught. In this paper, I trace the rather different trajectories of these—initially broadly comparable—minority groups, with a focus on the changing articulation and legitimation of religious leadership. I do so by pointing out some of the longer-term tendencies among these groups, while treating religious leadership in terms of patronage.

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9

Machen, Emily. "Women, War and Religious Leadership." Minerva Journal of Women and War 4, no. 1 (April 1, 2010): 25–42. http://dx.doi.org/10.3172/min.4.1.25.

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10

Syamsul Arifin, Muhammad Wahyudi, and Muh Mustakim. "Political Leadership Among Religious Minorities." Al-Ulum 21, no. 1 (June 1, 2021): 1–26. http://dx.doi.org/10.30603/au.v21i1.1838.

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This article focuses on the study of non-Muslim leadership, which is mentioned in several verses in the Qur'an and often triggers debates in the public sphere, especially at the moment of electoral politics in Indonesia. Because the discussion about this often uses verses from the Qur'an as justification, it is interesting to examine the views of the commentators in Indonesia, which is focused on Surah Al-Maidah verse 51. To explore the views of the two commentators, this study uses library research by comparing (comparative analysis) between Tafsir Al-Azhar and Tafsir Al-Misbah. The study of the opinions of the two commentators finds out that the political positions of non-Muslims as leaders for Muslims have two different views. First, not. Second, the prohibition is to make non-Muslims as auliya' then Shihab explains the position of non-Muslims in three parts, one of which is that a non-Muslim who lives in peace with Muslims has the same rights and obligations as Muslims, as well as the right to be a leader.

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11

Tkaczynski, Aaron, and Denni Arli. "Religious tourism and spiritual leadership development: Christian leadership conferences." Journal of Hospitality and Tourism Management 35 (June 2018): 75–84. http://dx.doi.org/10.1016/j.jhtm.2018.03.004.

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12

Wood, Gabrielle M. "Parallel Lives of Spiritual Leaders." Tattva Journal of Philosophy 4, no. 2 (July 1, 2012): 69–85. http://dx.doi.org/10.12726/tjp.8.5.

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Leadership studies refer to the discipline which seeks to understand how leaders emerge; traits, behaviors, and processes of effective leaders; and the interactions among leaders, followers, and their contexts. Leadership scholars have studied a wide variety of religious leaders through research on well-known figures (e.g. Jesus Christ). For example, The Journal of Religious Leadership publishes scholarly articles on leadership practices of specific religions such as the Quakers, Lutherans, Roman Catholics, and many others. Gurus, monks, priests, rabbis, and ulema are all recognized as religious leaders. While religious leaders have received a lot of attention in leadership studies, the role of spiritual leader in mystical traditions in largely ignored. Perhaps the emphasis on spiritual aspirants' direct experience of the divine shadows the role of leaders in these traditions. In this paper, I suggest that spiritual leaders serve as role models and symbols; they provide practical approaches and guidance that empower aspirants in their quests.

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13

Buchanan, Michael T. "Sustaining School Based Religious Education Leadership." Discourse and Communication for Sustainable Education 9, no. 2 (December 1, 2018): 68–78. http://dx.doi.org/10.2478/dcse-2018-0015.

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Abstract The number of people applying for school based religious education leadership positions is scarce in most regions throughout Australia as well as other geographical regions. Drawing on the insights from key stakeholders associated with religious education leadership in schools this qualitative study aimed to identify factors which militated against sustaining school based religious education leadership. This paper reports on the findings emanating from the study and proceeds to outline practical solutions that may contribute to attracting and sustaining future generations of religious education leaders. The key factors impacting on the sustainability of religious education leaders include feelings of disconnection, excessive demands associated with the role and a lack of structural support. Practical recommendations are outlined to contribute to sustaining school based religious education leadership. The recommendations include a review of teacher appraisal processes, equity in terms of industrial conditions and the inclusion of middle leadership positions that support the leader.

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14

Serruys, Michael-W. "Shifting between Religious and Economic Leadership." Church History and Religious Culture 95, no. 2-3 (2015): 274–92. http://dx.doi.org/10.1163/18712428-09502003.

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This article looks how eighteenth century rulers shift back and forth between ecclesiastical and worldly leadership to obtain their goals. The setting is the small ecclesiastical and abbatial Principality of Stavelot-Malmédy during the election of its prince-abbot in 1787. This principality became increasingly entangled in the geopolitical-ecclesiastical rivalries between the Austrian Netherlands and the Prince-bishopric of Liège. Although this election has been studied before, little attention was given to the way leadership was influenced and how it reacted to these ecclesiastic and economic constraints. The archival sources can be found in the Archives générales du Royaume in Brussels (Conseil des Finances), Archives de l’état à Liège (États du Pays de Liège et du Comté de Looz, Abbaye de Stavelot-Malmédy, Principauté de Stavelot-Malmédy) and the Österreichisches Staatsarchiv in Vienna (Haus-, Hof- und Staatsarchiv).

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15

Nell, Ian, and Elzette Nell. "The Changing Landscape in Religious Leadership." Rural Theology 12, no. 1 (May 2014): 29–41. http://dx.doi.org/10.1179/1470499414z.00000000020.

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16

Hashemi-Najafabadi, Adel. "The Shi'i Concept of Imamate and Leadership in Contemporary Iran." Studies in Religion/Sciences Religieuses 40, no. 4 (September 14, 2011): 479–96. http://dx.doi.org/10.1177/0008429811420408.

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The Imamate is one of the most important pillars in Twelver Shi’ism. However, its meaning has been greatly debated by religious modernists in recent years. In this article, the Iranian religious modernists' position on the concept of the Imamate, in contrast to the traditional view, is expounded. In addition, this work presents the major critical remarks of the religious modernists on the theory of Velayat-e Faqih (guardianship of the jurist), as an implementation of the concept of Imamate, which is in practice in contemporary Iran. L’Imamat est l’un des piliers les plus importants dans le chiisme duodécimain. Toutefois, sa signification a été grandement débattu par les modernistes religieux dans ces dernières années. Dans cet article, la position des modernistes religieux iraniens sur le concept de l’Imamat, contrairement à la vision traditionnelle, est exposée. En outre, cet ouvrage présente les remarques principales critiques des modernistes religieux sur la théorie du velayat-e faqih (la tutelle du juriste), comme une mise en œuvre du concept de l’Imamat, qui est en pratique dans l’Iran contemporain.

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17

Samuel, Vinay. "Leadership." Transformation: An International Journal of Holistic Mission Studies 3, no. 4 (October 1986): 21–27. http://dx.doi.org/10.1177/026537888600300412.

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18

Stepan, Alfred. "Multiple but Complementary, Not Conflictual, Leaderships: The Tunisian Democratic Transition in Comparative Perspective." Daedalus 145, no. 3 (July 2016): 95–108. http://dx.doi.org/10.1162/daed_a_00400.

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Many classic studies of leadership focus on strong leadership in the singular. This essay focuses on effective leaderships in the plural. Some of the greatest failures of democratic transitions (Egypt, Syria, Libya) have multiple but highly conflictual leaderships. However, a key lesson in democratization theory is that successful democratic transitions often involve the formation of a powerful coalition, within the opposition, of one-time enemies. This was accomplished in Chile, Spain, and Indonesia. In greater detail, this essay examines Tunisia, the sole reasonably successful democratic transition of the Arab Spring. In all four cases, religious tensions had once figured prominently, yet were safely transcended by the actions of multiple leaders via mutual ideological and religious accommodations, negotiated socioeconomic pacts, and unprecedented political cooperation. A multiplicity of cooperating leaders, rather than a single “strong leader,” produced effective democratic leadership in Tunisia, Indonesia, Spain, and Chile.

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19

Lumban Gaol, Nasib Tua, and Andrianus Nababan. "Kepemimpinan Guru Pendidikan Agama Kristen." Kelola: Jurnal Manajemen Pendidikan 6, no. 1 (June 30, 2019): 89–96. http://dx.doi.org/10.24246/j.jk.2019.v6.i1.p89-96.

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Christian religious teacher leadership contributes to improving the learning process quality in school and national education contexts. Ironically, Christian religious teachers are still lacking knowledge in leadership, and not applying adequate leadership in the learning process. Thus, this paper was aimed to describe some characteristics of Christian religious teacher leadership that should be implemented. Based on the result of reviewing, these were found some of Christian religious teacher leadership characteristics: (1) serving students with the heart; (2) acting fair according to the truth of God's word; (3) having optimistic to educate; (4) able to manage time well; (5) loving students; (6) making decision objectively and firmly. In an effort to develop the Christian religious teacher leadership, further research and studies are needed to conduct in order to build the Christian religious teacher leadership concept.

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20

Carmean, Kelli. "Leadership at Sayil." Ancient Mesoamerica 9, no. 2 (1998): 259–70. http://dx.doi.org/10.1017/s0956536100001978.

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AbstractThis paper explores the nature of community leadership within the Late–Terminal Classic Maya site of Sayil, Yucatan, Mexico. The distribution of political and religious activities—as represented archaeologically by cylindrical stone monuments (“altars”) and Oxkutzcab Applique censers—is examined. It is argued that such activities are dispersed into the upper ranks of Sayil society, rather than concentrated in the royal, ruling sector. It is further argued that the residential areas in which political and religious activities were concentrated may have been the loci of lineage heads of Sayil, who maintained important leadership roles despite attempts at centralization by the rulers.

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21

Malisi, Ali Sibram. "MODEL KEPEMIMPINAN KEPALA SEKOLAH DALAM PENGEMBANGAN BUDAYA RELIGIUS DI SMA NEGERI 1 MENTAYA HILIR SELATAN KABUPATEN KOTAWARINGIN TIMUR." TRANSFORMATIF 1, no. 2 (June 7, 2018): 213. http://dx.doi.org/10.23971/tf.v1i2.796.

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<p>The Principal leadership model is a core factor in the development of the religious culture. The school is one of the Model School of Iman and taqwa schools. Thus, it interested to be researched about the Principal leadership model in developing the religious culture in the school.</p><p> This article focused on namely (1) the principal developed the religious culture through two leaderships models namely; (a) Situational leadership model is when a principal assigning works according to each expertise. This means that the headmaster must be good at reading the situation and condition to each educator and the staff. And thus, each one does the better and responsible works, (b) transformational leadership model is a model providing priority to the opportunity and encouraging all workers of the school in order to wok in the sublime values. And thus, all the staffs do not get insisted in optimally participating to achieve the ideal goals in the school. (2) the used strategies are namely; (a) appling the religious practise to be inured as a habit, (b) providing exemplary by doing to relate alttitude and behaviour in a day, (c) integrating the common subjects to the islamic subjects, (d) developing the islamic extracurricular activity that is through the Osis Programmings.</p><p>There were discovered that the majority ones appreciate the minority ones. Meanwhile, the minority ones respect the majority ones. And thus, it is able to build the harmonious and religious atmospheres in the school.</p><p> </p>Keyword : Principal Leadership Model, Religious Culture.

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22

Sunier, Thijl. "New Religious Leadership among Muslims in Europe." Journal for the Academic Study of Religion 24, no. 3 (June 13, 2011): 275–96. http://dx.doi.org/10.1558/jasr.v24i3.275.

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23

Carroll, Jackson W. "Toward 2000: Some Futures for Religious Leadership." Review of Religious Research 33, no. 4 (June 1992): 289. http://dx.doi.org/10.2307/3511602.

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24

FORT, TIMOTHY L. "RELIGIOUS BELIEF, CORPORATE LEADERSHIP, AND BUSINESS ETHICS." American Business Law Journal 33, no. 3 (March 1996): 451–72. http://dx.doi.org/10.1111/j.1744-1714.1996.tb00896.x.

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25

Nesbitt, Paula D., and Richard A. Hutch. "Religious Leadership: Personality, History and Sacred Authority." Sociology of Religion 54, no. 3 (1993): 326. http://dx.doi.org/10.2307/3711735.

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26

Bonate, Liazzat J. K. "Muslim Religious Leadership in Post-Colonial Mozambique." South African Historical Journal 60, no. 4 (December 2008): 637–54. http://dx.doi.org/10.1080/02582470802635711.

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27

Zola, J., J. Zola, and R. D. LaRue. "Religious Leadership of the Civil Rights Movement." OAH Magazine of History 6, no. 3 (January 1, 1992): 36–40. http://dx.doi.org/10.1093/maghis/6.3.36.

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28

Thomas, Eloise K., and Geoffrey W. Sutton. "Religious Leadership Failure: Forgiveness, Apology, and Restitution." Journal of Spirituality in Mental Health 10, no. 4 (November 2008): 308–27. http://dx.doi.org/10.1080/19349630802417851.

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29

Nygren, David J., Miriam D. Ukeritis, David C. McClelland, and Julia L. Hickman. "Outstanding leadership in nonprofit organizations: Leadership competencies in Roman Catholic religious orders." Nonprofit Management and Leadership 4, no. 4 (1994): 375–91. http://dx.doi.org/10.1002/nml.4130040403.

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30

Sidiq, Umar, and Qurrotul ‘Uyun. "Prophetic Leadership in the Development of Religious Culture in Modern Islamic Boarding Schools." Istawa: Jurnal Pendidikan Islam 4, no. 1 (March 23, 2019): 80. http://dx.doi.org/10.24269/ijpi.v4i1.1990.

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Prophetic leadership is prophetic leadership. The main aim of the prophetic task is to teach humans how to get happiness and safety, both in this world and the hereafter. This study is to describe and analyze 1) Prophetic leadership strategies in the development of religious culture in Boarding school Modern Arrisalah Gundik Slahung Ponorogo, East Java, Indonesia. 2) Supporting and inhibiting factors in the application of prophetic leadership in Boarding school Gundik Slahung Ponorogo, East Java, Indonesia. 3) The results of the implementation of prophetic leadership in the development of religious culture at Boarding school Modern Arrisalah Gundik Slahung Ponorogo, East Java, Indonesia. The concept of prophetic leadership that is understood by the leaders of Boarding school Modern Arrisalah is simply by imitating the Prophet Muhammad. Following the capacity of humanity. Generally, prophetic leadership is done by emulating four characteristics of the Prophet. He is honest in everything, including conveying his knowledge honestly, correctly and can be tested for its source. He mandated his leadership, did what he ordered for all the clerics and his students; he also never renounced his leadership. He tabligh, conveyed everything that he had so far for the benefit of the cleric and his students. He is intelligent in all aspects of behaviour and mind, so now he is the idol of the students.Kepemimpinan profetik adalah kepemimpinan yang bersifat kenabian. Tujuan utama dari tugas kenabian ialah untuk mengajarkan kepada manusia bagaimana cara mendapat kebahagiaan dan keselamatan, baik di dunia maupun akhirat. Kajian ini untuk mendeskripsikan dan menganalisis tentang 1) Strategi prophetic leadership dalam pengembangan budaya religius di Pesantren Modern Arrisalah Gundik Slahung Ponorogo, Jawa Timur, Indonesia. 2) Faktor pendukung dan penghambat dalam penerapan prophetic leaership di Pesantren Modern Gundik Slahung Ponorogo, East Java, Indonesia. 3) Hasil penerapan prophetic leadership dalam pengembangan budaya religius di Pesantren Modern Arrisalah Gundik Slahung Ponorogo, Jawa Timur, Indonesia. Konsep prophetic leadership yang dipahami oleh pimpinan Pesantren Modern Arrisalah secara sederhana ialah dengan meneladani Nabi Muhammad Saw. sesuai dengan kapasitas umat manusia. Umumnya prophetic leadership dilakukan dengan meneladani empat sifat Nabi. Beliau jujur dalam segala hal termasuk menyampaikan ilmu dengan jujur, benar dan bisa diuji sumbernya. Beliau amanah terhadap kepemimpinannya, melakukan apa yang beliau perintahkan untuk semua ustadz dan para santrinya, beliau juga tak pernah ingkar terhadap kepemimpinannya. Beliau tabligh, menyampaikan segala sesuatu yang beliau dapat selama ini untuk kemaslahatan ustadz dan para santri-santrinya. Beliau cerdas dalam segala aspek perilaku dan pikiran, sehingga sampai sejauh ini beliau adalah idola para santri.

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Azmi, Noor. "DEDIKASI ULAMA KALIMANTAN DALAM MENGATASI POLEMIK PANDEMI COVID-19." Nizham Journal of Islamic Studies 9, no. 01 (June 24, 2021): 125. http://dx.doi.org/10.32332/nizham.v9i01.3416.

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Ulama are community leaders who have the highest religious competence in society and lead Ulama to become religious leaders. In addition to religious leadership, ulama also have social leadership that is able to control many individuals or groups. This study aims to reveal the form of clerical leadership in South Kalimantan during the Covid-19 condition. This study uses a qualitative approach with descriptive analysis. The research data is taken from some information posted on trusted websites. The results of the study show that ulama in South Kalimantan practice religious transformational leadership in society.

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32

Riley, Krista. "Women, Leadership, and Mosques." American Journal of Islam and Society 31, no. 2 (April 1, 2014): 118–21. http://dx.doi.org/10.35632/ajis.v31i2.1044.

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Edited by Masooda Bano and Hilary Kalmbach, Women, Leadership, andMosques: Changes in Contemporary Islamic Authority is a compilation ofpapers presented at a 2009 conference of the same name. The book’s twentychapters represent a diverse range of geographic, thematic, and methodologicalapproaches to questions of female leadership within mosques, religiousscholarship, education, Muslim organizations, and other Islamic spaces. Together,they paint a rich and complex picture of the intersections of gender,religion, culture, history, politics, class, and migration, as well as the impactof these intersections on female authority in Islamic contexts.In their introduction to the first of the book’s three sections, the editorsdescribe the section’s chapters as reflecting the impact of “male invitation,state intervention, and female initiative” (p. 31) on women’s leadership roles.The first chapter, by Maria Jaschok, looks at female ahong (imams) inwomen’s mosques in China, who provide religious education, counselling,and prayer leadership in gender-segregated spaces. She discusses the complexdebates about segregation, empowerment, and religious innovation (bid‘ah)that these mosques represent. The second chapter, by Margaret J. Rausch, examinesthe context of Morocco’s murshidahs, women trained and certified bythe Moroccan government as preachers, teachers, and counsellors, and whohave an important influence on women’s religious education and mosque ...

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33

Karim, Karim H. "Shia Ismaili Leadership." American Journal of Islam and Society 33, no. 2 (April 1, 2016): 102–12. http://dx.doi.org/10.35632/ajis.v33i2.907.

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The self-declaration of Abu Bakr al-Baghdadi as khalīfah in 2014 has onceagain brought to the fore the topic of Muslim leadership. There are numerousforms of leadership in Muslim societies today. Apart from presidents, primeministers, kings, emirs, and shaykhs, religious heads like the Shaykh al-Azharas well as certain Sufi shaykhs and pirs have varying levels of prominence.The Supreme Leader of Iran is the head of state and the county’s highestrankingpolitical and religious authority. Aga Khan IV, the current Shia NizariIsmaili Imam, leads a transnational community and has established the AgaKhan Development Network. Fethullah Gulen is founder of the transnationalHizmet (service) movement that has roots in Turkey.The issue of Muslim leadership initially came into focus following theProphet’s death in 632, when Abu Bakr al-Siddiq was nominated as the firstkhalīfah. Ali ibn Abi Talib, married to the Prophet’s daughter Fatima, assertedhis claim but eventually agreed to accept Abu Bakr’s selection. Ali became thefourth khalīfah after Abu Bakr, Umar al-Khattab, and Uthman ibn Affan. Hisclosest followers, who came to be known as the Shī‘at ‘Alī and later just Shia,upheld the belief that the Prophet’s family possessed the right of leadership.This group has adhered to Ali and Fatima’s descendants as Imams.The Shia Imama is a religious institution that embodies authority in thedomains of faith (dīn) and world (dunyā). It is generally characterized by ahereditary succession of leaders from father to son, except among the Zaydis(living mostly in northern Yemen), who select their Imams from any male descendantof Ali and Fatima. The largest Shia group, the Ithna Asharis (Twelvers),are concentrated mainly in Iran, Iraq, Lebanon, Pakistan, Azerbaijan,and the Gulf region. Their name refers to the belief that their Twelfth Imamwent into occultation in 873 and is expected to re-emerge as the messianicMahdi. In his absence, the community is guided by ulama led by the ayatullahs ...

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34

Harries, Richard. "Justin Welby’s Leadership." Journal of Anglican Studies 14, no. 2 (September 30, 2016): 131–33. http://dx.doi.org/10.1017/s174035531600019x.

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35

Melinsky, Hugh. "Book Reviews : Leadership." Expository Times 99, no. 7 (October 1988): 218–19. http://dx.doi.org/10.1177/001452468809900720.

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Mhd Omar, Mohd Faridh Hafez, Sharifah Hayaati Syed Ismail, and Ishomuddin Sulaiman Ilyas. "LEADERSHIP CHARACTERS IN MALAYSIAN RELIGIOUS-NGOs: AN INTRODUCTORY OVERVIEW." Jurnal Syariah 29, no. 1 (April 30, 2021): 91–126. http://dx.doi.org/10.22452/js.vol29no1.5.

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Leadership is a key function and process to unlock the effectiveness and enhancement of any organization’s development, including Religious-NGOs (RNGOs). This can be attained via three main characteristics, which are charismatic, transformational and servant leadership. Previous research has proved that these characteristics are relevant for NGOs, but little was found for RNGOs. RNGO is a form of NGO that is well-known for its active role in contributing to a harmonious and religious society. This paper focused on the concept of leadership in RNGOs and an introductory to the identity of Malaysian Islamic RNGOs that are diverse by ethnic identities. This study was qualitative in nature and depended heavily on existing literature and official reports. The study found that all three selected Islamic RNGOs that represent the Malay Muslims, Chinese Muslims and Indian Muslims adopt and practice charismatic, transformational and servant leadership in executing their organizations’ objectives, which could possibly be a yardstick to effective RNGO leadership development in the future.

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Cary, Norman R. "Gender and Religious Leadership in West Indian Novels." Caribbean Quarterly 34, no. 1-2 (March 1988): 49–57. http://dx.doi.org/10.1080/00086495.1988.11829425.

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Daniel, W. L. "Editorial: Leadership and Recent Controversies over Religious Liberty." Journal of Church and State 49, no. 4 (September 1, 2007): 649–62. http://dx.doi.org/10.1093/jcs/49.4.649.

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Gearon, Liam. "Leadership and religious schools: international perspectives and challenges." British Journal of Educational Studies 62, no. 4 (October 2, 2014): 465–66. http://dx.doi.org/10.1080/00071005.2014.970791.

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Meehan, Christopher. "Leadership and religious schools: international perspectives and challenges." British Journal of Religious Education 36, no. 1 (December 11, 2013): 112–14. http://dx.doi.org/10.1080/01416200.2013.857077.

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Thompson, J. A. ""He Wouldn't Know Anything": Rethinking Women's Religious Leadership." Journal of the American Academy of Religion 81, no. 3 (April 25, 2013): 644–68. http://dx.doi.org/10.1093/jaarel/lft015.

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Juharyanto, Juharyanto, Imron Arifin, Ibrahim Bafadal, Ahmad Yusuf Sobri, and Ahmad Nurabadi. "Dominant Leadership of School Principals in the Implementation of Curriculum 2013 in Religious Based School Indonesia." Asia Proceedings of Social Sciences 2, no. 4 (December 4, 2018): 47–51. http://dx.doi.org/10.31580/apss.v2i4.280.

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This study aims to describe: 1) problems faced by principals in implementing their leadership; 2) the role played by the principal in implementing effective leadership, and 3) the dominant leadership behavior of principals in implementing the curriculum 2013 effectively in religious-based schools. This study was designed using a multisite research design to find out and explain in detail about effective leadership in the implementation of the curriculum.2013 This study uses a qualitative research design with a constant comparative analysis method. Research findings include: 1) religious-based schools have relatively similar problems in the implementation of the 2013 curriculum; 2) Principals play a religious-based leadership in a local context; 3) Effective leadership behaviors in the implementation of the curriculum 2013 include: change leadership, spiritual, instructional, and entrepreneurs.

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Safi, Louay. "Muslim Leadership and the Challenge of Reconciling the Religious with the Secular." American Journal of Islam and Society 20, no. 2 (April 1, 2003): i—iv. http://dx.doi.org/10.35632/ajis.v20i2.1855.

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The "return to religion" is a worldwide reality shared equally by the followers of different religions. Now that secularism, as a social ideology, has failed to provide a moral foundation for modern society, religion is reasserting its authority in all cultures. Intellectuals and religious leaders are increasingly rethinking the place of religion in modern society. Nowhere is the challenge of reconciling the religious and the secular more intense than in Muslim societies. Unlike western societies, Muslim cultures have experienced secularism not as a structure designed to prevent the imposition of one religious tradition on another, but as modern faith promoted by many political leaders eager to offer an alternative to religion. For many years, Muslim secularists looked at religion with contempt and tried to use their political authority and commanding social positions to undermine religion and religious sentiment. Most recently, however, secular leaders have had to step back from their anti-religion posture in the face of the rising tide of religion in Muslim societies. Still, secularism and the secular state are widely associated with corruption, intolerance, and authoritarianism because of the archaic and bankrupt manners by which the selfproclaimed prophets of secularism in the Muslim world have exercised their power. But while secularist excesses have led to its retreat before a newly founded religious spirit in the Muslim world, the new religiosity, in its effort to compensate for secularist extremism, is in danger of committing its own excesses. Finding a creative space between the stagnant traditionalist outlook and the dogmatic and power-prone attitude of many Muslim ...

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Moskalenko, L. M. "Historical Forms of Religious Leadership Based on Jewish Traditions." Ukrainian Religious Studies, no. 51 (September 15, 2009): 125–33. http://dx.doi.org/10.32420/2009.51.2084.

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The basic structural units of society, as a highly organized social system, are social institutions, which allow to create a strong and stable system of relations between people, to form a social order. Leadership is one of the main elements that ensures the functioning of a social institute. The specific traits and particular attributes of political leadership are actively explored by scholars, while spiritual leadership with its particular characteristics remains unaddressed. In the modern world, the institute of leadership in Judaism has a significant impact on its followers, and therefore it is important to study the historical roots of this phenomenon, the mechanisms of influence of the leader on the followers of the current and directly determine the role of the spiritual leader in the preserved national traditions of Judaism.

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Tangahu, Isma, and Lisdawati Muda. "Kepemimpinan Kepala Sekolah dalam Mengembangkan Kegiatan Ekstrakurikuler Keagamaan di Sekolah Dasar Negeri 01 Lemito." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 5, no. 1 (June 6, 2020): 47–76. http://dx.doi.org/10.30603/jiaj.v5i1.1302.

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This study aims to determine how the headmaster's leadership in the development of religious extracurricular activities in State Elementary School, Lemito. This type of research is a qualitative study with a sociological managerial approach. The results showed: 1) religious extracurricular activities were carried out well in the form of: religious practices, reading and writing of the Koran and lightning boarding schools. 2) The nature of the principal's leadership in developing extracurricular activities is energetic in developing activities, intelligent controlling emotions and, able to motivate personal. The principal's leadership in developing religious extracurricular activities should not be separated from the steps of development. Because even though the headmaster of the school is very good in his leadership character, if without developmental steps such as planning, organizing, communicating and monitoring in religious extracurricular activities the program will not be maximized.

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Calfano, Brian, and Alexis Straka. "Power of Suggestion? Leadership Signals, Politics, Religion, and Women’s Support for the Disadvantaged." Religions 11, no. 12 (November 24, 2020): 629. http://dx.doi.org/10.3390/rel11120629.

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We assess the role of social signals about the appropriateness of women in leadership roles in either the political or religious domain. The relevant literature leads to expectations of a relatively clear effect on women’s efficacy levels when encountering social suggestions that women’s skills are better used in other ways. However, less certain is whether encouraging women away from leadership in religious organizations impacts their sense of effect on political outcomes, including policies in support of disadvantaged outgroups. Utilizing a framing experiment embedded in a statewide public opinion poll, we find that social suggestion that women should stay away from religious leadership has statistically significant and negative effects on efficacy levels among our sample’s subset of evangelical women. At the same time, these anti-religious leadership signals move evangelical women away from supporting policy statements benefitting a disadvantaged outgroup. Given that it is the power of suggestion regarding religious, not political, leadership that leads to the effects among evangelical women, we offer additional paths for future research to explore on this wider topic.

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Hage, Joe, and Barry Z. Posner. "Religion, religiosity, and leadership practices." Leadership & Organization Development Journal 36, no. 4 (June 1, 2015): 396–412. http://dx.doi.org/10.1108/lodj-07-2013-0096.

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Purpose – The purpose of this paper is to identify and measure the relationship between a leader’s religion and religiosity (independent variables) and leadership practices (dependent variables) in the context of non-western Christian and Muslim organizational leaders. Design/methodology/approach – The quantitative correlation study involved 384 organizational leaders (150 Christians and 234 Muslims) working in various industries in Lebanon. Organizational leaders supplied their religious affiliation and self-rated their religiosity and leadership practices. Findings – Results were somewhat mixed, supporting some prior studies and contradicting others. Differences in the hypothesized relationship between the religious affiliation, religiosity, and leadership practices of organizational leaders were noted. The findings revealed that religion and religiosity both have an influence on the behavior and practices of organizational leaders; although the former is much more significant than the latter. Research limitations/implications – Organizational leaders reported their leadership practices and religiosity, hence self-rating bias. The data collection method allowed participant self-selection, thus potentially introducing self-selection bias in this study. Cultural response bias may be another possible limitation to this study. There were no controls for possible confounding factors (such as organizational, psychological, personal, or environmental variables) that may have influenced respondents. Practical implications – This study confirmed that leadership practices were significantly complicated by the respondents’ religious affiliation and religiosity. Scholars and practitioners may use the results as guidelines to further understand leadership dynamics generally, and more particularly in a non-western context. Leaders may gain practical insight about how to meet organizational challenges in a religiously diverse workplace. Originality/value – This study sheds new light on how leadership practices may be influenced by people’s religious affiliation and religiosity; and especially so in the Middle East where a paucity of empirical research on workplace issues exists.

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WITTE, Henk. "The Spirit of Leadership." Questions Liturgiques/Studies in Liturgy 85, no. 4 (December 1, 2004): 244–60. http://dx.doi.org/10.2143/ql.85.4.519150.

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Haugen, Marty. "Leadership Skills and Instrumentation." Liturgy 6, no. 3 (January 1987): 68–73. http://dx.doi.org/10.1080/04580638709409066.

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Manning, Libby Davis, and Derek R. Nelson. "Theologies of pastoral leadership." Dialog 59, no. 2 (May 27, 2020): 78–81. http://dx.doi.org/10.1111/dial.12567.

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