Gotowa bibliografia na temat „Shared Catholic Leadership Mindset”

To estimate the level of usage of leadership development opportunities, International Pharmaceutical Federation official data and national educational and professional standards for pharmacy students in such countries as the USA, the United Kingdom, Australia, and Canada have been analyzed. According to the results, leadership knowledge and skills are of great importance to provide people with advanced pharmaceutical care. The most common leadership abilities for students getting pharmaceutical education deal with personal leadership (self-awareness, self-motivation, emotional intelligence, innovative mindset), teamwork, effective collaboration with other health professionals, building of a shared vision, resulting in the ability to become a change agent for sustainable development and improvement of health care system.

Purpose This paper aims to highlight dysfunctional multi-stakeholder relations and negative business outcomes, evidenced in lose/lose results, exacerbated by failure to acknowledge strategic business focus as a means to redress problematic business thinking and practice amongst key leadership teams associated with achieving balance between competitive advantage and corporate social responsibility. Design/methodology/approach The reframed strategic business focus has been developed using Eastern philosophy and Western organization theory and refers to four case examples of dysfunctional business thinking and practice. Findings Strategic business focus results from an interdependent and complementary positive mediating relationship between competitive advantage and corporate social responsibility, which is moderated by organization culture (organization core values, including shared value) and strategic human resource management (talent and mindset). Research limitations/implications Strategic business focus as proposed has not been empirically tested but seeks to address a conceptualization that competing business and stakeholder agendas are interdependent and complementary. Practical implications Strategic business focus seeks to redress traditional win/lose and lose/lose business outcomes, by supporting win/win results, represented by shared value amongst multi-stakeholders. Social implications Strategic business focus seeks to provide a means whereby corporate social responsibility, particularly the social contract, plays a key role in the decisions and practices of key leadership teams and the behaviour of corporate staff in host environments when seeking competitive advantage. Originality/value Eastern thinking and behaviour are usually undervalued in the western business literature, particularly in western business practice. Joint attention, however, may improve competitive advantage and corporate social responsibility agendas in support of diverse management practices, including shared value.

In this report, we are continuing the discussion on the conclusions from the article “The Inter Business Index: Developing a Tool for Measurement and Comparability of Holistic Sustainability in Businesses” that was published in May 2017 by Hallin et al (2017) and claim that there is need for a new perspective that bring sustainability to a new level – that might be more successful at solving our shared global problems. In an attempt to understand business sustainability and its journey from early day CSR initiatives – towards being a central part of business strategy, we have looked at the structures and strategies companies use to understand sustainability, via reporting and profitable models. To deeper understand the importance of leadership and mindset in regard to sustainability, we have examined how the Inter Business Principles of purpose, empathy, system approach and transformation applies to the sustainability challenges leaders are facing today. Through dialogue with business leaders in Sweden and literature on business sustainability, we have identified leadership and investors as keys for corporate sustainability to take its next step.

Purpose Female leadership is a still largely unexplored aspect of the higher education (HE) field. While it is known that barriers to entry exist, few studies have addressed female leadership and have investigated what makes a female academic seek leadership, what their experiences are and how they perceive their positions and the associated responsibilities. The purpose of this paper is to contribute to this lacuna as it provides a qualitative account of female academic leaders’ perceptions regarding their positions in the Middle East (ME) context. It also outlines their main tasks as administrative and academic leaders. Design/methodology/approach Data collection and analysis took place according to grounded theory principles, as outlined in this study. Participants were selected according to theoretical sampling principles, access and willingness to participate. Findings The findings illustrate a core concept, the female academic leadership mindset in the ME, and three emergent concepts that address the main shared perceptions, which are leadership experiences and expectations, differential treatment and work-life balance. The first discusses the different types of leadership and how female leaders experienced their positions, the second addresses the perceived differential treatment female leaders experience and the last addresses the dual pressure of work and home responsibilities that many female leaders have to deal with. Interestingly, several participants felt that fellow females were often unsupportive, which might also provide an explanation as to why women still experience obstacles. Originality/value This study provides in-depth exploratory accounts of female leaders in various Middle Eastern HE sectors, and gives insight into leadership-related perceptions. Furthermore, it explores the effect of the Middle Eastern cultural context on aspects of female leadership.

The first president of the Republic of Indonesia, Sukarno, reminded the importance of the nation's strength of character which was built on the basis of a deep appreciation of the nation's view of life. Character is not only determine the existence and progress of individuals, but also the existence and progress of a group of individuals like a nation. Like an individual, in essence each nation has its own character that grows from shared experience. Referring to Sukarno's important ideas about character building, to provide life-contents and life-direction, the soul of this nation needs to be built intentionally to re-establish Indonesian values, through awareness, empowerment, and civilization of Pancasila values and morality. Based on the problem of the target subject, efforts are needed to develop an adaptive coaching program approach model in accordance with the objectives of the target subject. The model is used as an adaptive approach in the "Nation and Personal Character Building based on the Pancasila Ideology and Heroic Leadership Approach" as an effort to change the character and mindset of prisoners. The results of this dedication are expected to contribute to the Salemba class IIA correctional institutions (prisons), the prisoners, and all parties who are concerned in guiding prisoners.

Given that corporate leaders seek to ensure the long-term sustainability of their organization, this study explores how a business adopting a Thai Sufficiency Economy philosophy improves its sustainability performance. Adopting the Sufficiency Thinking model as the research framework, this study uses a qualitative research approach with a set of different data collection techniques to explore a sample Small–Medium-sized Enterprise (SME) called Plan Creation. Collected data are identified as themes, according to the Sufficiency Thinking model. Our findings reveal that there is a close fit between the collected data and the Sufficiency Thinking model. Virtuous attributes, individual and shared knowledge and the decision-making framework of Sufficiency Mindset are observed through the sustainable leadership actions, leading to, among other things, social and environmental innovation. Implications for practicing managers and directions for future research are also discussed.

One of the many fascinating problems raised in recent issues of the Australian Journal of Indigenous Education (AJIE) is that of Indigenous autonomy in education. Although opinions differed about the extent to which Indigenous people currently exercise educational autonomy in various situations, there was wide agreement that there ought to be Indigenous control or ‘ownership’ of all knowledge relating to Indigenous life and culture, past and present. Sister Anne Gardner, then Principal of Murrupurtyanuwu Catholic School in NT, explained (1996: 20) how she decided to ‘let go, to move away from the dominant role as Principal’, in order that Indigenous persons could take control. She had been helped to this conclusion by reading Paulo Freire, Martin Buber and Hedley Beare, and, within the NT itself, ‘people of that educational calibre, such as Beth Graham, Sr Teresa Ward, Fran Murray, Stephen Harris, all pleading with us to allow education to be owned by Aboriginal people’. Sr Gardner held that ‘Aboriginal people never act as “leader”, a view shared by her designated Indigenous successor, Teresita Puruntayemeri, then Principal-in-Training of Murrupurtyanuwu Catholic School, who wrote (1996: 24-25) that ‘for a Tiwi peron it is too difficult to stand alone in leadership’. One way to share the burdens of leadership is, she suggests, to ‘perform different dances in the Milmaka ring, sometimes in pairs or in a group’.

The study adds important contributions to the research literature on organizational citizenship behavior by providing empirical evidence of the leader’s influence as a factor in the development of OCB at the organizational level in government schools (n=34) in Pakistan. Research has shown that where OCB is present, both teachers and leaders increase work diffusion and move toward increasing productivity in their schools. This study meets the current need for reliable measures that operationalize constructs, such as OCB, by testing the validity and reliability of a new measurement scale for school level OCB; using SEM methods and survey responses from secondary school teachers (n= 408). Results revealed the survey reliably operationalizes school level OCB using three-factors named shared leadership, civic virtue, and collaborative problem solving. These factors compared favorably to the construct of a school growth mindset. Implications for schools include directing resources at professional development to increase the school leader’s capacity to promote OCB in their schools.

This essay narrates and explores the work of Catholic Theological Ethics in the World Church (CTEWC) in developing a network that connects roughly 1500 Catholic ethicists around the world. It highlights the impact that CTEWC has had in encouraging Christian ethics to become more inclusive, active, and mindful in advancing a network that builds bridges beyond the northern paradigm. In this narrative, we see how CTEWC planned and realized three major international conferences in Padua, Trento, and Sarajevo and six regional conferences in Manila, Nairobi, Berlin, Krakow, Bangalore, and Bogota. Together with its monthly newsletter, CTEWC has also sponsored a visiting scholars program in Bangalore, Manila, and Nairobi, a PhD scholarship program for eight women in Africa, and an international book series with eight volumes and over 200 contributors. Throughout, we respond to the challenge of pluralism by answering the call to dialogue from and beyond local culture. As it enters its second generation with new leadership, CTEWC pursues critical and emerging issues in theological ethics by engaging in cross-cultural, interdisciplinary conversations shaped by shared visions of hope, but always mindful that we must engage the Global South and go beyond the northern paradigm where most contemporary theological ethics occur.

Traditional understandings of ownership emphasize legal or economic property rights, but these conceptions come up short when examining faith communities in the United States context, where congregants often feel and act as “owners,” regardless of legal property rights. International migration to the United States further complicates this “felt ownership” within faith communities, as distinct racial, ethnic, or language groups compete or cooperate around their claims of ownership. In those Roman Catholic faith communities known as “shared parishes,” where multiple racial, ethnic, or language groups have separate worship and ministries but share facilities and leadership (Hoover 2014), the complex negotiations of sharing demonstrate the power dynamics between groups. A two-year case study of three such parishes in the Los Angeles area shows how the “felt ownership” of particular groups is privileged or limited by the various factors that shape the often asymmetrical power dynamics between the groups in U.S. society.

How do the Catholic Schools Consultants through their leadership and relationship with Principals influence the outcomes of Catholic systemic schools in New South Wales (NSW)? This research question has been of considerable interest to the professional communities of Catholic educators. Throughout NSW there are eleven diocesan Catholic school systems, each led by a Director assisted by senior field officers called Consultants, the equivalent position of Area superintendents or inspectors in other school systems. The leadership of these Consultants is considered critical for the effectiveness of the school systems especially through their influence on and with Principals. Within this survey research study, the total population of Consultants and Principals was invited to participate, and 45 Consultants (90%) and 365 Principals (76%) responded. The research study was based on the assumption that a ‘classical’ view of leadership should be augmented by a more complex, interactive view of leadership as relationship that influenced outcomes in school systems. The study was operationalized in three dimensions. Leadership was described by ten variables, derived from Sashkin’s (1998) Visionary Leadership Theory. The relationship between Consultant and Principals was posited as a composite of two variables, Interpersonal Relation and Shared Catholic Leadership Mindset, that are viewed as explanatory, mediating variables. Three selected outcome variables are posited – Educational Outcomes, School Outcomes and Spiritual Outcomes. The fifteen variables so described were developed and/or validated for this study using confirmatory factor analysis. Additionally, the impact of three demographic background factors of gender, school type, and years of networking association between Consultant and Principals on the main variables in the study was examined. A mediated – effects survey research design was used. Survey questionnaires were sent from the local Catholic Education Office to each volunteer Consultant and to her/his associated network of Principals on a confidential basis and returned directly to the researcher. At no stage did the researcher know the identity of the respondents. Data analysis methods included comparative means analysis of Consultants’ and Principals’ perceptions of the variables; multiple regression analysis and structural equation modelling to examine the associations between variables; MANOVA analysis to examine demographic background factors; and finally some descriptive analysis of survey data to provide validation or further insights. The study results showed that both Consultants and Principals agreed that the Consultants demonstrated visionary leadership as defined by Sashkin (1998) although there were significant differences on seven leadership factors. There was high level agreement that Consultants and Principals exhibited a shared mindset, described as Shared Catholic Leadership Mindset, and outstanding interpersonal relationships. Findings about the associations between variables showed different results for Principals and Consultants. The ‘Principals’ model suggested that the two relationship variables acted as mediators between some of the ten leadership variables and the three outcome variables. On the other hand, the ‘Consultants’ model suggested that neither of the two relationship variables acted as mediators, but that only two leadership variables, Capable Management and Creative Leadership, had any influence on Outcomes. There were no significant differences on results due to gender, school type or years of networking association for either Principals or Consultants. These results, supplemented by qualitative findings, led to the conclusion that there was a need for system policy makers to reconceptualise the leadership of such Consultants to emphasise the importance of the shared mindset, and the synergistic element in the relationship between Consultant and Principals. There was a recommendation that further research replicate this study with other Catholic, Government and independent education systems. The use of structural equation modelling analysis in similar future research was also recommended.

Funeral leaders share the ministry of comfort with others. They make a specific religious contribution towards restoring life or decontaminating from death, which affects the faith and hope of the bereaved. Their ministry responds to a need of the bereaved by affirming community in the face of death. It is based on spirituality and grounded in the biblical and apostolic tradition; it is carried out in a catholic contextualisation. The leaders' insertion into both the cultural background and the religious realm encourages contextualisation. Their verbal proclamation is done in various ways and is linked to ritual. It reflects the three dimensions of the model employed in pastoral theology by taking life seriously, interpreting it in the light of faith, and leading a celebration that opens up the future of the participants. The leaders' proclamation is sincere when they link cultural family-procedures and church rituals in a parallel way. Sincerity suffers when community leaders, used to provide a comprehensive service, cannot preside over the promised celebration of the Eucharist, which could be the culmination of the rite of passage. Their ministry remains incomplete because of factors beyond their control. It nevertheless contributes to justice in many ways, in particular by deploying local people. While the ministry is carried out independently, it depends on collaboration with the pastoral staff, in particular the priests. They safeguard the quality of ministry by formation and through supervision. The collaborative formation contributes to the cultural insertion of the local and expatriate staff and enhances their competence. This collaborative ministry serves the bereaved, the community of faith, and theology. It allows the development of a contextualised liturgy, and a local theology. It is a step forward on the road towards a genuine form of community ministry in this particular African context. It corresponds with contemporary secular approaches towards leadership and management. African approaches emphasise the need for contextualised management forms. They assume the compatibility of different practices employed in different contexts. The comprehensively grounded ministry seems to contribute to the avoidance or overcoming of some of the grave shortcomings of ministry as provided in the past.
Christian Spirituality, Church History and Missiology
D.Th. (Missiology)

In a digital era, characterized by shared decision-making, and where web-based management is increasingly widespread, the term school “leader” may also refer to the highest-ranking administrator, who manages a complex organization, leads teachers, as well as those who participate in school leadership activities, using and managing digital supports. The school leader is always the first and foremost person in ensuring the efficiency in running the school and the effectiveness of the educational politics application. Nowadays, this role includes new duties and needs an equipment for new skills. Education world and policy makers alike seek a frame for effective leadership that can produce sustainable school improvement and continuous teacher commitment. The research finality of this chapter is how to manage the educational change, to train principals/headmasters to be decision leaders, able to recognize and manage the change, choose right collaborators/coadjutors with the perspective of a factual team building.

Samuel Daniels led a five-year campaign to embed a healthy and safety culture in a National Gas Transmission Company in India. He took the challenge of establishing a safety culture in the company, which was dominated by a bureaucratic mindset. Although the company had a safety management policy based on ISO-certified integrated management system, the standard operating procedures, work procedures, guidelines, and formats were confined to mere documents, and any new change invited resistance from leadership. Samuel initiated several changes but could not sustain the gain. Lack of openness, trust, sharing, two-way communication, and participative leadership has systematically killed all the efforts to effectively manage safety. OCD strategy such as conducting a “cultural audit” to understand strategy, structure, systems, style, staff, skills, and shared values of the company; improved teamwork and cooperation; effective communication; and greater consultation, flexibility, work innovation at individual and group level have been suggested.

Chapter 3 argues that liberal Protestants and their engagements with social science transformed sex education into family life education beginning in the mid-1920s. Three liberal religious influences interconnected to bring about this transformation: (1) the leadership of Anna Garlin Spencer; (2) the alliance Spencer forged between ASHA and the Federal Council of Churches; and (3) the careful balance struck by Protestant, Catholic, and Jewish family life educators for encouraging the interfaith ideal of “Judeo-Christian” family values while rejecting marriage across religious lines. The shift to family life education activated churches and some synagogues in sex education work, effectively making the FCC a practical arm of the sex education movement. Shared interest in social scientific concerns about family life and methods of counseling grounded the partnership, with both ASHA and the FCC convinced that strengthening marital sexuality would improve society.

While references to the concept of “learning community” abound in the literature, a common ingredient is the belief that learning is enhanced when there is a commitment to sharing ideas and knowledge within a collaborative group or network of individuals. To support student teachers completing their practicum placements as part of a one-year Graduate Diploma of Secondary Education at the Australian Catholic University (ACU National), a communities of practice model (Wenger, 1998) was implemented, supported by a social software-based technology framework, to enable mutual engagement, joint enterprise, and a shared repertoire. At the outset, all participants were given hands-on training in the use of the text and audio tools that comprised the technology framework. They then formed peer-to-peer mentoring relationships, creating and sharing web log (blog) entries and voice recordings of critical incidents while on their teaching practicum. The data from the students’ discourse was transcribed, coded, and categorized by evaluating each message unit based upon the type of communication it displayed. The main focus was to identify the discourse elements based on Wenger’s (1998) conceptual framework. The coded scripts were used to explore issues and patterns that were indicators of a learning community. This data, together with post-practicum focus group discussions in which students reflected on the benefits of these media for peer mentoring and support, attests strongly to the relevance and effectiveness of the adopted approach to developing a socio-professional community to support the development of pre-service teachers. It is hoped that this case study will contribute to best practice in the use of social software technologies for online community building and support in professional learning contexts, in ways that transcend organizational and disciplinary boundaries. The authors believe that the best outcomes are achieved when activities are structured, when students are adequately trained in using the technologies, and when instructors or experts are available to scaffold reflection processes as the need arises.