Journal articles on the topic 'African American leadership Religious leaders'

AbstractThis article draws upon 121 in-depth interviews from the Religious Leadership and Diversity Project (RLDP)—a nationwide study of leadership of multiracial religious organizations in the United States—to examine what it means for African American and Asian American pastors to head multiracial churches. We argue that African American and Asian American pastors of multiracial churches are estranged pioneers. They have to leave the familiar to explore a new way of doing church, but their endeavors are not valued by their home religious communities. African American pastors face challenges to their authenticity as black religious leaders for leading multiracial congregations. Asian American pastors experience a sense of ambiguity that stems from a lack of clarity about what it means for them to lead multiracial congregations as Asian Americans. Yet, despite differences in how they experience this alienation, both are left to navigate a racialized society where they are perceived and treated as inferior to their white peers, which has profound personal and social implications for them.

During the late nineteenth century, James Walker Hood was bishop of the North Carolina Conference of the African Methodist Episcopal Zion Church and grand master of the North Carolina Grand Lodge of Prince Hall Masons. In his forty-four years as bishop, half of that time as senior bishop of the denomination, Reverend Hood was instrumental in planting and nurturing his denomination's churches throughout the Carolinas and Virginia. Founder of North Carolina's denominational newspaper and college, author of five books including two histories of the AMEZ Church, appointed assistant superintendent of public instruction and magistrate in his adopted state, Hood's career represented the broad mainstream of black denominational leaders who came to the South from the North during and after the Civil War. Concurrently, Grand Master Hood superintended the southern jurisdiction of the Prince Hall Masonic Grand Lodge of New York and acted as a moving force behind the creation of the region's black Masonic lodges—often founding these secret male societies in the same places as his fledgling churches. At his death in 1918, the Masonic Quarterly Review hailed Hood as “one of the strong pillars of our foundation.” If Bishop Hood's life was indeed, according to his recent biographer, “a prism through which to understand black denominational leadership in the South during the period 1860–1920,” then what does his leadership of both the Prince Hall Lodge and the AMEZ Church tell us about the nexus of fraternal lodges and African American Christianity at the turn of the twentieth century?

AbstractThe article examines relations between pentecostalism and politics in post-colonial Zimbabwe through a case study of one of Africa’s largest pentecostal movements, Zimbabwe Assemblies of God, Africa (ZAOGA). The Church’s relations with the state change considerably from the colonial to the post-colonial era. The movement began as a sectarian township-based organisation which eschewed politics but used white Rhodesian and American contacts to gain resources and modernise. In the first decade of independence the leadership embraced the dominant discourses of cultural nationalism and development but fell foul of the ruling party, ZANU/PF, because of its ‘seeming’ connections with the rebel politician Ndabiningi Sithole and the American religious right. By the 1990s ZAOGA and ZANU/PF had embraced, each drawing legitimacy from the other. However, this reciprocal assimilation of elites and the authoritarianism of ZAOGA’s leadership are in tension with the democratic egalitarian culture found in local assemblies, where the excesses of leaders are challenged. These alternative pentecostal practices are in symbiosis with radical township politics and progressive sources in civil society. Thus, while pentecostalism may renew the process of politics in Zimbabwe, it may itself be renewed by the outside forces of wider Zimbabwean society.

Purpose This paper aims to examine women leaders from diverse career backgrounds and ethnicities to discover their perspectives of their leadership roles and empowerment to determine similarities and differences among them, focusing on the perspectives of African American women. Design/methodology/approach The review process began with a comprehensive review of African American women in history in the context of leadership and empowerment. Next, a Q-sort methodology was used as a semi-qualitative approach for women leaders to rank words of empowerment and facilitate discussions among these women. The Q methodology is known for exploring issues that are correlated with individuals who are influenced with personal feelings and opinions. Findings The paper concludes that perceptions of leadership roles differ among the African American women leaders when compared to other ethnicities. The results support the idea that women from diverse ethnic backgrounds have different experiences in the workplace, and these experiences influence how they identify factors they perceive as beneficial to them in terms of their perspectives on leadership and empowerment. Several themes emerged for African American women leaders including being overlooked, marginalized, undervalued and unappreciated in their professions as leaders due to their dual minority status. As it is now as it was in the past, such barriers can deter or stop progression for African American women leaders. Originality/value The history of African American women in leadership roles is scantily recognized or not recognized at all. This paper highlights leadership roles and barriers for African American women currently in leadership roles in contrast to other women. The issues they face are still similar to those faced by African American women in earlier decades in spite of increased career mobility. A relatively understudied topic in leadership and management history in general, this paper provides a unique lens from which to build awareness about the leadership roles and empowerment of African American women and to effect needed change.

The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world, and into Asia. According to this narrative, Usama bin Laden, Ayman al-Za- wahiri, Abu Bakr al-Baghdadi, and other Sunni jihadis were merely putting into action the commands of medieval ‘ulama such as Ibn Taymiyya, the eighteenth century Najdi Hanbali Muhammad ibn ‘Abd al-Wahhab, and modern revolutionary ideologues like Sayyid Qutb and ‘Abdullah ‘Azzam. To eradicate terrorism, you must eliminate or neuter Salafism, say its critics. The reality, of course, is far more complex than this simplistic nar- rative purports. Salafism, though its adherents share the same core set of creedal beliefs and methodological approaches toward the interpretation of the Qur’an and hadith and Sunni legal canon, comes in many forms, from the scholastic and hierarchical Salafism of the ‘ulama in Saudi Arabia and other Muslim majority countries to the decentralized, self-described Salafi groups in Europe and North America who cluster around a single char- ismatic preacher who often has limited formal religious education. What unifies these different expressions of Salafism is a core canon of religious and legal texts and set of scholars who are widely respected and referenced in Salafi circles. Thurston grounds his fieldwork and text-based analysis of Salafism in Nigeria, Africa’s most populous country and home to one of the world’s largest single Muslim national populations, through the lens of this canon, which he defines as a “communally negotiated set of texts that is governed by rules of interpretation and appropriation” (1). He argues fur- ther that in the history of Nigerian Salafism, one can trace the major stages that the global Salafi movement has navigated as it spread from the Arab Middle East to what are erroneously often seen as “peripheral” areas of the Islamic world, Africa and parts of Asia. The book is based on extensive fieldwork in Nigeria including interviews with key Nigerian Salafi scholars and other leading figures as well as a wide range of textual primary sourc- es including British and Nigerian archival documents, international and national news media reports, leaked US embassy cables, and a significant number of religious lectures and sermons and writings by Nigerian Salafis in Arabic and Hausa. In Chapter One, Thurston argues that the Salafi canon gives individ- ual and groups of Salafis a sense of identity and membership in a unique and, to them, superior religious community that is linked closely to their understanding and reading of sacred history and the revered figures of the Prophet Muhammad and the Ṣaḥāba. Salafism as an intellectual current, theology, and methodological approach is transmitted through this can- on which serves not only as a vehicle for proselytization but also a rule- book through which the boundaries of what is and is not “Salafism” are determined by its adherents and leading authorities. The book’s analytical framework and approach toward understanding Salafism, which rests on seeing it as a textual tradition, runs counter to the popular but problematic tendency in much of the existing discussion and even scholarly literature on Salafism that defines it as a literalist, one-dimensional, and puritani- cal creed with a singular focus on the Qur’an and hadith canon. Salafis, Thurston argues, do not simply derive religious and legal rulings in linear fashion from the Qur’an and Prophetic Sunna but rather engage in a co- herent and uniform process of aligning today’s Salafi community with a set of normative practices and beliefs laid out by key Salafi scholars from the recent past. Thurston divides the emergence of a distinct “Salafi” current within Sunnis into two phases. The first stretches from 1880 to 1950, as Sun- ni scholars from around the Muslim-majority world whose approaches shared a common hadith-centered methodology came into closer contact. The second is from the 1960s through the present, as key Salafi institutions (such as the Islamic University of Medina and other Saudi Salafi bodies) were founded and began attracting and (perhaps most importantly) fund- ing and sponsoring Sunni students from countries such as Nigeria to come study in Saudi Arabia, where they were deeply embedded in the Salafi tra- dition before returning to their home countries where, in turn, they spread Salafism among local Muslims. Nigeria’s Muslim-majority north, as with other regions such as Yemen’s northern Sa‘ada governorate, proved to be a fertile ground for Salafism in large part because it enabled local Muslims from more humble social backgrounds to challenge the longtime domi- nance of hereditary ruling families and the established religious class. In northern Nigeria the latter was and continues to be dominated by Sufi or- ders and their shaykhs whose long-running claim to communal leadership faced new and substantive theological and resource challenges following the return of Nigerian seminary students from Saudi Arabia’s Salafi scho- lastic institutions in the 1990s and early 2000s. In Chapters Two and Three, Thurston traces the history of Nigerian and other African students in Saudi Arabia, which significantly expanded following the 1961 founding of the Islamic University of Medina (which remains the preeminent Salafi seminary and university in the world) and after active outreach across the Sunni Muslim world by the Saudi govern- ment and Salafi religious elite to attract students through lucrative funding and scholarship packages. The process of developing an African Salafism was not one-dimensional or imposed from the top-down by Saudi Salafi elites, but instead saw Nigerian and other African Salafi students partici- pate actively in shaping and theorizing Salafi da‘wa that took into account the specifics of each African country and Islamic religious and social envi- ronment. In Nigeria and other parts of West and East Africa, this included considering the historically dominant position of Sufi orders and popular practices such as devotion to saints and grave and shrine visitation. African and Saudi Salafis also forged relationships with local African partners, in- cluding powerful political figures such as Ahmadu Bello and his religious adviser Abubakar Gumi, by attracting them with the benefits of establishing ties with wealthy international Islamic organizations founded and backed by the Saudi state, including the Muslim World League. Nigerian Salafis returning from their studies in Saudi Arabia actively promoted their Salafi canon among local Muslims, waging an aggressive proselytization campaign that sought to chip away at the dominance of traditional political and religious elites, the Sufi shaykhs. This process is covered in Chapter Four. Drawing on key sets of legal and exegetical writ- ings by Ibn Taymiyya, Muhammad ibn ‘Abd al-Wahhab, and other Salafi scholars, Nigerian Salafis sought to introduce a framework—represented by the canon—through which their students and adherents approach re- ligious interpretation and practice. By mastering one’s understanding and ability to correctly interpret scripture and the hadith, Salafis believe, one will also live a more ethical life based on a core set of “Salafi” principles that govern not only religious but also political, social, and economic life. Salaf- ism, Thurston argues, drawing on the work of Terje Østebø on Ethiopian Salafism, becomes localized within a specific environment.As part of their da‘wa campaigns, Nigerian Salafis have utilized media and new technology to debate their rivals and critics as well as to broad- en their own influence over Nigerian Muslims and national society more broadly, actions analyzed in Chapter Five. Using the Internet, video and audio recorded sermons and religious lectures, books and pamphlets, and oral proselytization and preaching, Nigerian Salafis, like other Muslim ac- tivists and groups, see in media and technology an extension of the phys- ical infrastructure provided by institutions such as mosques and religious schools. This media/cyber infrastructure is as, if not increasingly more, valuable as the control of physical space because it allows for the rapid spread of ideas beyond what would have historically been possible for local religious preachers and missionaries. Instead of preaching political revo- lution, Nigerian Salafi activists sought to win greater access to the media including radio airtime because they believed this would ultimately lead to the triumph of their religious message despite the power of skeptical to downright hostile local audiences among the Sufi orders and non-Salafis dedicated to the Maliki juridical canon.In the realm of politics, the subject of Chapter Six, Nigeria’s Salafis base their political ideology on the core tenets of the Salafi creed and canon, tenets which cast Salafism as being not only the purest but the only true version of Islam, and require of Salafis to establish moral reform of a way- ward Muslim society. Salafi scholars seek to bring about social, political, and religious reform, which collectively represent a “return” to the Prophet Muhammad’s Islam, by speaking truth to power and advising and repri- manding, as necessary, Muslim political rulers. In navigating the multi-po- lar and complex realm of national and regional politics, Thurston argues, Nigerian Salafi scholars educated in Saudi Arabia unwittingly opened the door to cruder and more extreme, militant voices of figures lacking the same level of study of the Salafi canon or Sunni Islam generally. The most infamous of the latter is “Boko Haram,” the jihadi-insurgent group today based around Lake Chad in Nigeria, Chad, and Niger, which calls itself Jama‘at Ahl al-Sunna li-l-Da‘wa wa-l-Jihad and is led by the bombastic Abubakar Shekau. Boko Haram, under the leadership first of the revivalist preacher Mu- hammad Yusuf and then Shekau, is covered at length in the book’s third and final part, which is composed of two chapters. Yusuf, unlike mainstream Nigerian Salafis, sought to weaponize the Salafi canon against the state in- stead of using it as a tool to bring about desired reforms. Drawing on the writings of influential Arab jihadi ideologues including Abu Muhammad al-Maqdisi and the apocalyptic revolutionary Juhayman al-‘Utaybi, the lat- ter of whom participated in the 1979 seizure of the Grand Mosque in Mecca, Yusuf cited key Salafi concepts such as al-walā’ min al-mu’minīn wa-l-bara’ ‘an al-kāfirīn (loyalty to the Believers and disavowal of the Disbelievers) and beliefs about absolute monotheism (tawḥīd) as the basis of his revival- ist preaching. Based on these principle, he claimed, Muslims must not only fulfill their ritual duties such as prayer and fasting during Ramadan but also actively fight “unbelief” (kufr) and “apostasy” (ridda) and bring about God’s rule on earth, following the correct path of the community of the Prophet Abraham (Millat Ibrāhīm) referenced in multiple Qur’anic verses and outlined as a theological project for action by al-Maqdisi in a lengthy book of that name that has had a profound influence on the formation of modern Sunni jihadism. Instead of seeing Boko Haram, particularly under Shekau’s leadership, as a “Salafi” or “jihadi-Salafi” group, Thurston argues it is a case study of how a group that at one point in its history adhered to Salafism can move away from and beyond it. In the case of Shekau and his “post-Salafism,” he writes, the group, like Islamic State, has shifted away from the Salafi canon and toward a jihadism that uses only stripped-down elements from the canon and does so solely to propagate a militaristic form of jihad. Even when referencing historical religious authorities such as Ibn Taymiyya, Thurston points out, Boko Haram and Islamic State leaders and members often do so through the lens of modern Sunni jihadi ideologues like Juhay- man al-‘Utaybi, al-Maqdisi, and Abu Mus‘ab al-Zarqawi, figures who have come to form a Sunni jihadi canon of texts, intellectuals, and ideologues. Shekau, in short, has given up canonical Salafism and moved toward a more bombastic and scholastically more heterodox and less-Salafi-than- jihadi creed of political violence. Thurston also pushes back against the often crude stereotyping of Af- rican Islamic traditions and movements that sees African Muslims as being defined by their “syncretic” mix of traditional African religious traditions and “orthodox” Islam, the latter usually a stand-in for “Arab” and “Middle Eastern” Islam. Islam and Islamic movements in Africa have developed in social and political environments that are not mirrors to the dominant models of the Arab world (in particular, Egypt). He convincingly points out that analysis of all forms of African Islamic social and political mobi- lization through a Middle East and Egypt-heavy lens obscures much more than it elucidates. The book includes useful glossaries of key individuals and Arabic terms referenced in the text as well as a translation of a sermon by the late, revered Salafi scholar Muhammad Nasir al-Din al-Albani that is part of the mainstream Salafi canon. Extensive in its coverage of the his- tory, evolution, and sociopolitical and religious development of Salafism in Nigeria as well as the key role played by Saudi Salafi universities and religious institutions and quasi-state NGOs, the book expands the schol- arly literature on Salafism, Islam in Africa, and political Islam and Islamic social movements. It also contributing to ongoing debates and discussions on approaches to the study of the role of texts and textual traditions in the formation of individual and communal religious identity.
 Christopher AnzaloneResearch Fellow, International Security ProgramBelfer Center for Science and International Affairs, Harvard University& PhD candidate, Institute of Islamic Studies, McGill University

The Western world has always viewed the African continent as plagued by corruption; dictatorship; military coups; rebellious leaders; greediness; misuse of power; and incompetent, politically unstable leaders - in effect, suspicious leaders who undermine their own democracies. This paper analyzes African leadership and its impact by concentrating on three historical eras, namely; the African Religious era; the Christian era, and the era of Globalization. These affected African leadership. In addition, many brilliant minds left the continent in search of greener pastures. A review of these three eras will help us understand how leadership shifted from African values into Western concepts. The role of missionaries lead African people to live with both an African and a Western concept of life. In spite of the above problems, our past leaders did their best in addressing the difficulties they faced during the three eras. African concepts of leadership were often regarded as barbaric and uncultured. Structures were evaluated by Western standards. Due to globalisation, African leaders, through programmes like NEPAD, are going back to basics, drawing on African concepts of unity among its leadership. Effectiveness or life-giving leadership is emerging and empowering villagers/communities in the continent. This type of leadership is innovative and has brought new hope for the continent.

A variety of innovative pedagogues focused on improving school leadership preparation programs are currently under way throughout the United States. Coupled with these fresh approaches to teaching and learning that center on exploring the professional knowledge of the practitioner, more institutions are actively recruiting school leaders who represent a range of ethnic backgrounds. The intent of the following paper is to examine the usefulness of one innovative instructional approach, an experientially-based leadership retreat, for five African-American school leaders. The stories presented in this paper attempt to link the participants’ lives and professional experiences to the leadership retreat to answer the question “What did they learn about themselves through this experience?” The emergent themes have universal value and positive implications for current and future leadership preparation programs.

Black electoral leaders in the post-civil rights South have exhibited broad agreement on the nature of the political task of displacing unresponsive white elites from power and directing attention to the previously excluded black constituency. There are a few cases, however, in which the commonly expected solidarity and consensus among the black elected leaders has not occurred, despite intensified hostility from the white elite. In this analysis these circumstances are explored from one small town in Mississippi where blacks won nearly total administrative control in 1977. However, the apparent leadership consensus, though fragile, quickly evaporated, due to conflicts of ideology, class, idiosyncrasy, and racial invidiousness. This ultimately led to administrative paralysis in the allocation and management of scarce political goods. In this town where there were broad disagreements between three sets of political contenders, each sought to dominate the policy process by staffing various public positions. The scarcity of these positions, the diametrically opposed goals of the contenders, and the precariousness of the control exerted even by the administrative leadership produced a hopeless struggle. Eventually the government crumbled. Analysis reveals that the complex sociopolitical environment and certain aspects of the political structure contributed to this breakdown. The rapid development of a tripartite leadership cleavage was hardly accommodated by political structures designed to serve the ends of a racial caste system. The fragility of the political environment and the absence of structural mechanisms for conflict resolution severely diminished the ability of the new leaders to perform.

This study extends research on stereotypes and leadership to consider the subtle and overt behavioral responses to leaders from multiple ethnic backgrounds. Specifically, the study focuses on overt and subtle discrimination toward African American, Asian American, Middle Eastern American, and White male leaders. Results from an experiment measuring authentic reactions to leaders reveal that Asian American leaders were treated more negatively in comparison to White and Middle Eastern American leaders. Furthermore, individuating information about the leader’s competence marginally improved performance expectations of Middle Eastern American leaders compared with White and Asian leaders. However, African American leaders were treated less positively when information about competence was provided compared with when it was not. The findings suggest that the unique stereotypes of each ethnic group can affect the utility of providing individuating information about competence.

The primary purpose of this study was to explore the role of mentoring in the development of African American nurses who have achieved leadership positions in baccalaureate and graduate nursing programs. This study also explored similar and dissimilar mentoring experiences in same-race versus cross-race mentoring relationships. The theoretical framework for this study was Levinson’s adult developmental theory. A sequential mixed design was utilized. Forty-seven African American nurse leaders participated in Phase 1, and 10 of the 47 were interviewed in Phase 2. The findings showed that mentoring plays a role in the personal and professional development of African American nurse leaders in baccalaureate and graduate nursing programs. Moreover, the relevance of race varies in both same-race and cross-race mentoring relationships.

Flaws in leadership are as old as man but in contrast to Divine purpose for humanity. The good intention of the Creator was for human Beings to lead and enjoy all creatures on earth, but human deviation from Divine instruction flawed that leadership mandate and ushered suffering to human race. Similarly, the high rate of moral decadence, insecurity, insurgency, poverty, and political instability in Africa have recently gained global attention and shock, considering the wealth of human and natural resources endowed. Scholars had blamed African leaders for underdevelopment due to corruption whereas inadequate effort had been exacted on theological lessons from the Old Testament to salvage Africa from the menace. This paper employed a historical-critical method to examine the leadership flaws in 2 Samuel 11, and apply same to African context, with the aim of elucidating the causes and effects of leadership failures in governance. The paper discovered that leadership flaws are not spontaneous but evolve from untamed sporadic dispositions of inward indiscipline that manifest in form of lust, hypocrisy, conspiracy, assassination, promiscuity, hubris, cupidity and other social vices. The attitude of African leaders, in recent times, have hampered the democratic process in governance thereby giving room to ethnic divisions, imposition pattern of leadership selection process, inequitable resource control, economic backwardness and mediocrity in education amongst others. This paper therefore recommended self-discipline, fear of God, dialogue, equitable resource control, religious reproof, empathy, checks and balances for the minimization of leadership fallibilities and maximization of good governance in African Society.
 Keywords: Leadership, Flaws, Africa, Lessons

Mentoring is well-known for its positive impact on diversity and inclusion across a wide variety of organizational contexts. Despite these demonstrated advantages, efforts to develop diverse leaders either through access to informal mentoring relationships or via formal mentoring programs are often complex, expensive, and frequently produce mixed results. We examine the unique impact of peer mentoring to support and develop African American leaders using a formalized program approach. Our findings show that peer mentoring is effective in providing a safe environment for the necessary work of identity to take place among African American leaders. This identity work takes the form of holding behaviors such as enabling perspectives, empathic acknowledgement and containment that are critical for the development, support and validation of diverse leaders. Our findings clearly show the benefit of external identity peer mentors for providing support and validation for African American leaders that can be absent within traditional hierarchical mentoring. By examining the outcomes of an actual leadership development program over time, we provide recommendations on how to enhance diverse leadership development by recognizing and cultivating the positive impact of identity-based peer mentoring.

In this article, authors offer a CRT-driven analysis of in-depth interview data from two African American principals charged with turning around poverty-impacted, largely African-American populated schools. Both served as social justice-oriented leaders who countered traditional administrative approaches and disrupted racially and/or socioeconomically biased practices. Their leadership and student advocacy methods clashed with district ideals and policies, and each faced severe repercussions. The authors highlight why supporting and retaining such school leaders is necessary, and offer strategies capable of helping the educational community move forward in supporting a vulnerable leadership population commonly assigned to improve the most challenging U.S. schools.

Leadership, succession, and governance in African American museums have often been affected by the deep relationship between these museums and their communities, their relative lack of financial resources, and relationships between the founder, CEOs/directors, and their boards. Unlike traditional museums, which were often founded by patrons of the arts, early African American museums were birthed by strong community leaders with a commitment to African American history and culture but usually without personal wealth. They needed and utilized community in every area of the museum’s mission and operations to fight for their very existence, which continued to shape the leadership and growth of these museums for years. Today, African American museums combine the community-driven legacy of the past with new opportunities to create sustainable leadership and governance.

An African American community and an all-White school board struggled along racial lines over re-naming an elementary school. In opposition to the name change, the school district enforced its school naming policy via a race-neutral approach in practice. The study chronicles an African American community’s successful political actions in challenging its local school board to rename the elementary school Rosa Parks. These actions facilitate pedagogical conditions that augment the cultural identity of the school, bolster community involvement, and improve academic achievement. Implications suggest school leaders should account for diverse contexts where schools are situated when making policy decisions.

Abstract Although many U.S. faith-based organizations have become partners with the government, the African American Pentecostal Church (aapc), which holds spirituality as a means of serving humanity as its theological framework, has remained a silent partner in public policy engagement. With the framework of spiritual intelligence, this qualitative case study addresses the perceptions of African American Pentecostal leaders regarding how the church’s theology may have an impact on the public policy engagement of its parishioners. Twelve African American Pentecostal Bishops were interviewed, and data were coded and analyzed to identify themes. Results revealed that participants use their spirituality to connect with public policy issues that relate to their personal experiences. Findings also indicated that the aapc is not an organized denomination, but rather a conglomeration of factions. Lack of an organized epicenter and lack of training and development of its leaders prevent this church from engaging in the public sphere. Although members embrace their responsibility to care for the needs of others, the church lacks a collective response to community issues. Findings may be used to prepare the next generation of aapc leaders to unify the church to offer spiritual solutions to public policy issues.

Background: No study in the orthopedic literature has analyzed the demographic characteristics or surgical training of foot and ankle fellowship directors (FDs). Our group sought to illustrate demographic trends among foot and ankle fellowship leaders. Methods: The American Orthopaedic Foot & Ankle Society (AOFAS) Fellowship Directory for the 2021 to 2022 program year was queried in order to identify all foot and ankle fellowship leaders at programs currently offering positions in the United States and Canada. Data points gathered included age, sex, race/ethnicity, location of surgical training, time since training completion until FD appointment, length in FD role, and individual research H-index. Results: We identified 68 fellowship leaders, which consisted of 48 FDs and 19 co-FDs. Sixty-five individuals (95.6%) were male, and 3 (4.4%) were female. As regards race/ethnicity, 88.2% of the leadership was Caucasian (n = 60), 7.4% was Asian American (n = 5), 1.5% was Hispanic/Latino (n = 1), and 1.5% was African American (n = 1). The average age was 51.5 years, and the calculated mean Scopus H-index was 15.28. The mean duration from fellowship training to fellowship leader position was 11.23 years. Conclusion: Leaders within foot and ankle orthopedic surgery are characterized by research prowess and experience, but demographic diversity is lacking. Level of Evidence: Level III.

This article asks educational leaders to imagine schools from a postmodern perspective in order to address the issues specifically germane to black children in public schools. In fact, this article challenges current as well as prospective school leaders to adopt a radical approach to perceiving schools so that the inequities and undemocratic practices in these institutions may be uncovered and dealt with. All of this is initiated through a spirit of resistance and radical reconstruction aimed at creating schools that are more effective in facilitating crucial education for African American and impoverished students.

In this article, we refine and extend the conceptualization of collective leadership by examining how institutional work can play a central role in the emergence of collective leadership success or failure through conflict. Specifically, based on historical traces collected from the first African American town in Mississippi, Mound Bayou, which was founded and led by a group of ex-slaves, we conceptualize collective leadership as a compilational process and elucidate the development of collective leadership amid the relational and inspirational aspects of conflict that arose among this cadre of historical collective leaders. We selected the case of Mound Bayou because the specifics of the case allowed us to explore how collective leadership emerged, and over time, led to conflict engendered by issues that arose within the institutional processes of formation, maintenance, and transformation of the town. We used interpretivist epistemology into which we incorporated and utilized historiometric methodology to code and interpret salient archival data. Based on this analysis, we inductively theorize the process by which the leaders of Mound Bayou collectively forged and led, in both cooperative and conflicting manner, the first African American community in the Mississippi Delta.

The TRC re-enactment consultation18 afforded the opportunity to reflect on the leadership of religious leaders during the apartheid era, and in the years that followed. This chapter is particularly interested in the prophetic leadership provided by religious leaders during apartheid, and 20 years following the transition by engaging with some normative thoughts on prophetic dialogue. The findings on the leadership provided during the post-TRC are reflected upon in terms of reconciliation through the hermeneutical lens of the Belgian scholar Valarie Rosoux. Hereby, this chapter seeked to contribute to reconciliation and national unity in the current South African context with some strategic conclusions to ensure that the process of reconciliation becomes a priority for all faith communities across the nation.

Background: This study addresses the leadership of African American male leaders and their operationalization of the ethic of care in their practice by analyzing the educational leadership of African American men through an ethic of care lens. Purpose: The purpose of this article is to simultaneously remind readers of the importance of caring in schools, while discussing the caring styles of Black males in leadership. Research Design: This study examined the lived experiences of 10 African American male administrators to understand their perceptions of caring leadership. The phenomenon of interest was investigated using qualitative, exploratory study methodology to facilitate the collection of rich data that tells the stories of the participants. The themes discovered during the focus group were used during the one-on-one interviews to probe deeper into the issues and evaluate the consistency of the themes. Striking similarities that fit logically into themes emerged in the data from the focus group and the individual interviews. Findings: The themes that emerged from this study did not support the stereotype so often set forth regarding Black male leadership. The major emergent themes were: Black male leaders cared and liked being associated with caring, they felt they had to mask their caring nature because of societal expectations, they view themselves as father figures, they strongly identify and connect with a sense of spirituality, they believe that action must follow caring, and they practice “rough love” as care. Conclusion: The core foundational principles of Black Masculine Caring include a framework that acknowledges Black men have the capacity to care, and often care deeply. Black men’s capacity to care depends on their prior experience as Black men. The caring exhibited by Black men is influenced by their culture, and caring demonstrated by Black men is often misunderstood or misinterpreted.

Although the majority of African American Muslims are now orthodox Sunnī Muslims, they (or perhaps their parents) were first introduced to the Qur'an (or some conception of it) by the Moorish Science Temple or the Nation of Islam. It is ironic that the leaders of these movements, Noble Drew Ali and Elijah Muhammad, knew very little of the Qur'an. This article examines what exactly the word ‘Qur'an’ and the text of the Qur'an meant for these two early African American ‘Muslims’ by examining their use of both the word and the text. Drew Ali, having produced his own Qur'an, used just the name, for it validated his prophethood. Elijah Muhammad had a somewhat less heretical approach. On the one hand, he accepted the Qur'an as scripture and often cited its verses. On the other hand, he was not bound by its traditional interpretation and he believed that a new Qur'an was soon to be revealed. For both Drew Ali and Elijah Muhammad, however, the Qur'an's key importance lay in (a) its ability to confer ‘Islamic’ legitimacy on their movements and authority on themselves, and (b) its independence from Christianity, which was seen as the religion of the white race.

AbstractTheological authority is of paramount importance for the future of African American Pentecostal public theology. Largely ignored as authoritative sources by white Pentecostals in the years following the Azusa Street Revival, black Pentecostals were often snubbed by black denominations as well. Consequently, at the traditional table of theological discourse, black Pentecostal pastors have been notably absent. The question of theological authority in black Pentecostalism can be answered, in part, by examining its historically relevant contributions to theology in general, and to black liberation theology in particular. Early social prophetic theologians left a treasure trove of leadership hermeneutics and models for public engagement. This article highlights four pastors who left legacies built on their roles as pioneers in the black Pentecostal movement. The biographic profiles reveal sources of i) historical authority within the broad contours of the black Pentecostal tradition, and, ii). innovative hermeneutics as valid models for engaging public theology.

Aim: Little is known regarding mentoring and supportive resources to assist, retain, and support nurse administrators at Historically Black Colleges and Universities (HBCUs). The purpose of this paper is to discuss and describe the analysis of nurse leaders expressed journey to leadership, and a provide a guide for nursing leadership development.Methods: Thematic analysis of nurse leaders expressed challenges and terms and concepts of nursing leadership that prepared them for their role as a successful nurse leader.Results: Themes were derived from the analysis of past distinguished nurse leaders and provided a foundation for the development of mentoring guide for African American nurse leaders.Conclusions: Mentoring and supportive resources are essential in retaining nurse leaders in higher education. A guide on how to retain and support nurse administrators at HBCUs. This guide serves as a foundation for colleges and universities in their recruitment, orientation, and retention of nurse administrators in higher education.

Members of historically underrepresented groups—women, African Americans, Latinos, and workers—are serving in American legislatures in increasing numbers. However, legislators wield substantially greater power in the lawmaking process when they hold leadership positions. Incorporation of these groups into leadership positions could indicate fuller political representation, but scholars to date have not assessed how well these groups are represented in leadership. We analyze original data describing the backgrounds of approximately 2,200 leaders in 30 states between 2003 and 2014. The data show that, on average across states, members of these groups are as well represented in state legislative leadership positions as they are in rank-and-file membership, but there is substantial variation across states and across parties. We then ask what factors might explain this variation and explore institutional characteristics, like the number of leadership positions or leader selection methods. The results show that legislative chambers with a higher number of leadership posts tend to have more women in leadership, and that selection through elections is associated with decreased African American presence in leadership. The findings have implications for minority incorporation and influence in American politics.

The development of leadership in tobacco control has been crucial in the fight against the number one most preventable cause of death and disease worldwide. Yet today, little scientific evidence exists regarding its actual impact, particularly among priority populations. This article describes the impact of the Leadership and Advocacy Institute to Advance Minnesota’s Parity for Priority Populations (LAAMPP Institute), a major tobacco control leadership program for five priority populations: African/African Americans, American Indians, Asian Americans, Chicano/Latinos, and lesbian, gay, bisexual, transgender communities in Minnesota. The LAAMPP Institute, a year-long institute with 17 days of training, focused on the core competencies of advocacy, collaboration, cultural or community competency, facilitation, and tobacco control. A logic model helped to guide and frame the institute’s efforts. The LAAMPP Institute has been effective in increasing fellows’ capacity to do advocacy, which in turn has led to increased involvement in implementing social norm–change activities. Leadership development can provide a solid foundation for training leaders and a catalyst for mobilizing key advocates and priority population communities toward the implementation and sustainment of social norm or policy changes.

During the 1840s, the town meeting minutes of Newport, Rhode Island, recorded the names of local residents who voted. Correlating this information with census data, one can determine that African Americans who voted were more likely to be older, wealthier, native-born Rhode Islanders who were civic and religious leaders in their community.

This article traces the historical roots, describes the philosophy and curriculum, and analyzes the approach to leadership in Investing in Diversity, a 1-year Black-led leadership development course in the London schools. An exploratory qualitative case study approach was used to collect historical and empirical data about the program over a 2-year period (2008—2010). Findings from selected survey data indicated that the leadership course enhanced self-confidence, provided role models, and was perceived as “empowering” by both participants and instructors. Interviews with four Black and Global Majority senior school leaders who are instructors in the program (including the program developer) characterize their leadership approach as collaborative and community-centered, with high expectations for students and a responsibility to give back to their respective communities. Although little research has been conducted on the leadership perspectives of Black school leaders in Britain, data from Investing in Diversity resonated with themes in the extant research on African American leadership perspectives.

Sybil Jordan Hampton’s lived experience as the only African American in her class at Little Rock (AR) Central High School from 1959 to 1962 is presented. Sybil valued assets within her family and community, exhibited critical consciousness, and had courage in the face of being shunned. Leaders who aim to interrupt inequitable outcomes in schools must recognize the assets of their students, families, and communities; exhibit critical consciousness; and be courageous. Therefore, Sybil’s leadership serves as an example of how leaders other than those in formal positions can inform the development of leaders for social justice.

Purpose The purpose of this paper is to contribute to knowledge in the field of business by recognizing two historic entrepreneurs who played an important role in the African-American community, and by viewing their contributions through the lens of servant leadership. Design/methodology/approach The study is conducted by reviewing and synthesizing a number of writings from sources, such as history journals, newspapers and other resources. Findings The main finding is that two former slaves (Merrick and Herndon) practiced servant leadership in the early twentieth century as a way to create jobs and transform communities. Originality/value The contributions made by African-Americans have not been adequately covered in the literature. This paper begins to fill a noticeable void by highlighting the contributions of two former slaves who managed to become successful servant leaders within their communities.

Aim/Purpose: Little is known of the cultural competence or leadership styles of a minority owned newspaper. This autoethnography serves to benchmark one early 1990s example. Background: I focused on a series of flashbacks to observe an African American weekly newspaper editor-in-chief for whom I reported to 25 years ago. In my reflections I sought to answer these questions: How do minorities in entrepreneurial organizations view their own identity, their cultural competence? What degree of this perception is conveyed fairly and equitably in the community they serve? Methodology: Autoethnography using both flashbacks and article artifacts applied to the leadership of an early 1990s African American weekly newspaper. Contribution: Since a literature gap of minority newspaper cultural competence examples is apparent, this observation can serve as a benchmark to springboard off older studies like that of Barbarin (1978) and that by examining the leadership styles and editorial authenticity as noted by The Chicago School of Media Theory (2018), these results can be used for comparison to other such minority owned publications. Findings: By bringing people together, mixing them up, and conducting business any other way than routine helped the Afro-American Gazette, Grand Rapids, proudly display a confidence sense of cultural competence. The result was a potentiating leadership style, and this style positively changed the perception of culture, a social theory change example. Recommendations for Practitioners: For the minority leaders of such publications, this example demonstrates effective use of potentiating leadership to positively change the perception of the quality of such minority owned newspapers. Recommendations for Researchers: Such an autoethnography could be used by others to help document other examples of cultural competence in other minority owned newspapers. Impact on Society: The overall impact shows that leadership at such minority owned publications can influence the community into a positive social change example. Future Research: Research in the areas of culture competence, leadership, within minority owned newspapers as well as other minority alternative publications and websites can be observed with a focus on what works right as well as examples that might show little social change model influence. The suggestion is to conduct the research while employed if possible, instead of relying on flashbacks.

This article situates the counternarrative of three African American female school principals and their leadership practices toward equity using a critical race theory framework (CRT). The data come from a larger exploratory study that addressed the understanding of the so-called achievement gap by school leaders. Four prevalent themes emerged through the use of a CRT analysis: (1) Mind-set toward opportunity gap; (2) recognizing issues: race, racism, and interest convergence; (3) holistic approaches toward “Our” students; and (4) the (real) opportunity of loss. I conclude with four contexts for implication for school leadership practice.

African Americans face the most severe burden of HIV among all racial and ethnic groups. Direct involvement of faith leaders and faith communities is increasingly suggested as a primary strategy to reduce HIV-related disparities, and Black churches are uniquely positioned to address HIV stigma, prevention, and care in African American communities. The authors describe an academic-community partnership to engage Black churches to address HIV in a predominantly African American, urban, southern Midwest location. The opportunities, process, and challenges in forming this academic community partnership with Black churches can be used to guide future efforts toward engaging faith institutions, academia, and other community partners in the fight against HIV.

AbstractThe reigning scandal in Zimbabwe is the simultaneous growth of Christianity and political repression, begging one to wonder why increased Christian presence has not resulted in social and political transformation. The answer can be found in the Christian sacralization of human authority and the uncritical interpretation of Romans 13:1–5 common in some leading churches. The resulting uncritical submission to repressive authority of the "anointed men of God" and the fear of holding them accountable for their questionable leadership has incapacitated Christians to challenge and address this growing political repression. Furthermore, the Christian leaders who have sacralized their authority have been in the forefront of the legitimization of President Robert Mugabe's repressive rule. Robert Mugabe has been presented as the anointed leader of Zimbabwe who should be submitted to at all costs. To promote democracy and good governance, the church must shift her paradigm to be inclusive of the full counsel of Scripture. By desacralizing human authority the church will empower the Christian community to hold church and political leaders accountable for their abuse of power. This is necessary if the African Renaissance's quest for African human legitimacy is to be realised.

In 2015-2016, news stories from Charleston, South Carolina, and the University of Missouri, among others, motivated and inspired many people to organize against assaults on the Black community generally and Black students in particular. Similarly, Black students at Robert E. Lee High School in Virginia have come together around what they perceive as racist symbolism and inequitable educational policies and practices. The Black student leaders at Robert E. Lee High School have presented their school principal with a list of demands. Meanwhile, the school’s football and basketball teams, The Rebels, are threatening to go on strike until students’ demands are addressed. This case study could be used in educational leadership graduate programs as well as curriculum and instruction coursework, especially in courses that emphasize social justice and ethical decision making. Particularly relevant courses might include School-Community Relations, Organizational Culture, Politics of Education, Contemporary Issues in Education, Visionary Planning and Strategies, and Schools as Learning Communities. In addition, this case study aligns with Standards 1, 2, 4, 5, and 6 of the Interstate School Leaders Licensure Consortium (ISLLC) Standards and can be integrated in leadership preparation programs accordingly. This case might also be used in school district–sponsored professional development workshops for current and/or aspiring administrators.

Background: An initial and vital important step in recruiting participants for church-based hospice and palliative care research is the establishment of trust and credibility within the church community. Mistrust of medical research is an extremely important barrier hindering recruitment in African American (AA) communities. A church-based EOL dementia education project is currently being conducted at four large urban AA churches. Church leaders voiced mistrust concerns of previous researchers who conducted investigations in their faith-based institutions. We explored strategies to ameliorate the mistrust concerns. Specific aim: To identify trust-rebuilding elements for researchers following others who violated trust of AA church leaders. Methods: Face-to-face, in-depth interviews were conducted from a convenient sample of four established AA church leaders. Interviews were held in the informants’ churches to promote candor and comfort in revealing sensitive information about trust /mistrust. Content analysis framework was used to analyze the data. Elements identified from the analysis were then used to create themes. Results: Multidimensional overarching themes emerged from the analysis included: Experience with researchers (positive and extremely negative), violation of trust and trust building strategies. Conclusions: Findings suggest that researchers who wish to conduct successful studies in the AA religious institutions must implement trust rebuilding strategies that include mutual respect, collaboration and partnership building. If general moral practices continue to be violated, threat to future hospice and palliative care research within the institutions may prevail. Thus, potential benefits are thwarted for the church members, AA community, and advancement of EOL care scholarship.

In 2006, the evangelical Mariners megachurch in Orange County began to incorporate the teachings of Mavuno, an evangelical church in Nairobi, in its mission. Kenyan evangelicals have become leaders in Mariners, and Mariners members have travelled to Mavuno to learn from members there firsthand. This reversal of the standard missionary dynamic—where American Christians bring their style of religious practice to places such as Kenya—has had a profound impact on this suburban California religious community. In the last decade, Mariners has become more involved in its wider community–hosting a farmers market on the church grounds, donating to local charities, hosting intrafaith discussions, encouraging its members to take a more hands–on approach to charity, and becoming involved in political issues such as immigration reform.

What is the national interest, and who defines it? These questions have become inextricably linked to the debate over how the dramatic increase in Asian, African, and Latin American immigration have affected national identity. These demographic and political changes, combined with globalization, transnationalism, and the increased demand by the leadership of the new ethnics to participate in foreign policymaking, have prompted scholars such as Samuel Huntington and Arthur Schlesinger, Jr., to warn against ethnic leaders who pursue narrowly defined country-of-origin interests that undermine the national interest.

After Josephine Beckwith and DeLaris Johnson broke the color barrier at two southern missionary training schools in the 1940s and 50s, their religious vocations led them and other African American women on a trajectory of missionary service resonate with what we recognize today as civil rights activism. While histories of African American women's mission organizing and those of their civil rights organizing typically are framed as separate endeavors, this article teases out the previously unexamined overlaps and connections between black women's missionary efforts and civil rights activism in the 1940s and 50s. In doing so, it bridges a disjuncture in African American women's religious history, illuminating the ways beliefs about Christian mission shaped the community work of black missionary women so that narratives of civil rights organizing and Christian missions are no longer discrete categories but are seen in historical continuity. In shedding light on the ways mission organizing and service served as a site for cultivating leadership and engaging segregation and racism, a new vision and practice of mission for the civil rights era is revealed and our understandings of the religious lives and activism of African American women are greatly enriched and expanded.

Purpose: This article focuses on the role of school and district leadership in the development and implementation of reform aimed at increasing racial and religious tolerance. It chronicles the rise of intercultural and democratic citizenship curriculum in three North American sites—Springfield, Massachusetts, Kirkland Lake, Ontario, and San Diego, California—during the 1940s. Research Method: Parallel historical case studies were conducted using traditional historical research methods through the analysis of archival documents, school district memos, school board minutes, and contextualization through relevant secondary source literature. Findings: School and district leaders supported curriculum innovation aimed at prejudice reduction and propaganda analysis, networked and collaborated with community organizations, and used foundation funding to support curriculum and professional development for racial and religious inclusion. Implications: These cases highlight the critical role of leadership to support democracy in the development of partnerships between school and district personnel, community activists, and civic foundations; the establishment of advocacy networks across borders; and the “borrowing” of diversity policies from other school districts, which were adapted to their unique community contexts. This historical study has implications for how current school leaders might “lead for democracy” in challenging times.

AbstractFrancis Hall Johnson's (1888–1970) work to preserve and promote Negro spirituals places him among the twentieth century's most influential interpreters of African American religious music. Johnson was most closely associated with Marc Connelly's 1930 Pulitzer Prize-winning play, The Green Pastures, for which he served as musical arranger and choral conductor. His participation in this production, which became a lightning rod for discussions about the nature of black religious thought, made him sharply aware of the complex terrain of popular culture representations of African American religious life for the consumption of white audiences. This article examines Johnson's 1933 “music-drama,” Run, Little Chillun, through which he hoped to counter the commonly deployed tropes of African Americans as a simple, naturally religious people. Moderately successful on Broadway, the production did particularly well when revived in California in 1938 and 1939 as part of the Federal Theatre and Federal Music projects.Most critics found Johnson's presentation of black Baptist music and worship to be thrillingly authentic but were confused by the theology of the drama's other religious community, the Pilgrims of the New Day. Examining Johnson's Pilgrims of the New Day in light of his interest in Christian Science and New Thought reveals a broader objective than providing a dramatic foil for the Baptists and a platform for endorsing Christianity. With his commitment to and expertise with vernacular forms of African American religious culture unassailable, Johnson presented a critique of the conservative tendencies and restrictive parochialism of some black church members and leaders and insisted on the ability of the individual religious self to range freely across a variety of spiritual possibilities. In doing so, he presented “the secret at the root” of black culture as not only revealing the spiritual genius of people of African descent but also as offering eternal and universal truths not bound by race.

In 1904, leaders of three major white fraternal orders launched a nationally coordinated legislative and legal campaign to force their black counterparts out of existence, a struggle that spread to atleast 29 states and culminated in victories for the African American groups before the U.S. Supreme Court in 1912 and 1929. The organizational structures of the black orders, usually consisting of a tripartite system of local, state, and national lodges, were critical in this successful defense of the legal right to form and operate fraternal organizations. These structures enabled fraternal members and leaders to turn local disputes into national ones, devise strategies based on the interplay of different levels of government, and sustain a discourse that facilitated internal mobilization and minimized external opposition. While most scholarship on resistance to Jim Crow has focused on local activism, the defense mounted by these orders facilitated the development of sophisticated, nationwide networks binding together local fraternal leaders and African American lawyers. These networks became a critical venue for the development of oppositional traditions, organizational infrastructures, and leadership ties that kept resistance alive under Jim Crow and laid the building blocks for future political and civil rights-related work. In particular, these fraternal lawyers, a number of whom went on to work for the NAACP, honed skills in these trials that were also central to the NAACP’s legal strategy, especially in learning to tailor cases to achieve federal hearings.

Scholarship on women in management has been dominated by White Western women, rendering African women management research largely invisible. Consequently, we know very little about female managers in African contexts. This study advances knowledge of the career obstacles, work–life balance issues and leadership styles of African women leaders, by presenting testimonies based on exploratory qualitative interviews with 26 female port managers from two North African countries and eight sub-Saharan countries. The findings show that the interviewees in this sample are not subjugated women on the periphery of their societies. Rather, they are active agents who are capable of producing effective professional identities and mostly represent middle- or upper-class women in their societies. Although they face similar issues as those identified in previous women in management literature, including subtle or overt discrimination, work–life balance difficulties and a lack of recognition from male counterparts, their situation differs slightly from those in the West owing to their cultural, historical and religious context.

Background. African Americans suffer a disproportionate burden of tobacco harm and researchers have posited that menthol cigarettes are a key contributor to this disparity. In 2015, a county health department and African American community-based organization (CBO) in Minnesota partnered to educate and engage the African American community on menthol and its role in tobacco-related health disparities. The following case study describes successes, challenges, and recommendations from this work. We focus on the role of a public health and community partnership in menthol policy adoption so others can more effectively implement a community-driven approach in their own communities. Methods. Interviews were conducted with local and state public health staff, leadership from the CBO, youth coordinators, and change agents—that is, leaders in the African American community recruited to educate and engage the community on menthol. Interviews were transcribed verbatim and analyzed in Atlas.ti using thematic analysis. Results. Participants identified several successes: (1) assessment data from community members helped inform policy decision making, (2) collaboration between local public health and CBO was powerful and a key to success, and (3) change agents were trusted communicators and effectively engaged and provided education to the community. Participants faced challenges related to stylistic and cultural differences in communication. Participants recommended engaging youth and incorporating cessation into the broader context of issues systemically affecting African American communities (e.g., economic inequity, police violence, incarceration). Implications. Menthol tobacco restrictions have the potential to reduce tobacco-related health inequities for African Americans. Findings highlight the role that public health and community partnerships can play in supporting this critical work to effect policy change.