Journal articles: 'Evangelical leadership in Uganda'

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Gott, Trisha, and Christy Moran Craft. "Conceptualizations of Leadership and Leadership Development Within Evangelical Christian Campus Ministries." New Directions for Student Leadership 2020, no. 166 (June 2020): 61–81. http://dx.doi.org/10.1002/yd.20383.

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Glanz, Judy L. "Exploration of Christian Women’s Vocational Ministry Leadership and Identity Formation in Evangelical Churches on the West Coast." Christian Education Journal: Research on Educational Ministry 17, no. 2 (May 11, 2020): 325–46. http://dx.doi.org/10.1177/0739891320919422.

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This empirical research explores adult identity formation through work experiences, gaining insight into structures and practices which allow women to thrive in leadership within the evangelical church ministry context. This qualitative research explores adult identity formation and gender role stereotypes in leadership domains within the evangelical church context on the West Coast. Twenty-five ( n = 25) women in vocational church leadership, aged 25–71, revealed what impedes or contributes to female leadership adult identity formation. Key findings revealed women leaders thrive and gain identity strength through agency found in union with Christ; hold back identity components and skills available to church leadership teams to fit the male work context; contextual factors impact women’s well-being in leadership including assumptions and mindsets adverse to women leading; and lead pastors and supervisors’ beliefs about women in leadership are critical to healthy identity formation. Therefore, this research is an exploration of what experiences assist women leaders to thrive or not thrive in evangelical vocational leadership on the West Coast and how their identity in Christ empowers their leadership.

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Howard, David. "The South African Conference on Evangelical Leadership (SACEL)." Transformation: An International Journal of Holistic Mission Studies 3, no. 2 (April 1986): 9–10. http://dx.doi.org/10.1177/026537888600300204.

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Tindigarukayo, Jimmy K. "Uganda, 1979–85: Leadership in Transition." Journal of Modern African Studies 26, no. 4 (December 1988): 607–22. http://dx.doi.org/10.1017/s0022278x00015408.

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After a period of preoccupation with the study of the military in post-colonial states, some scholars have begun to turn their attention to the analysis of politics in post-military states in the Third World.1 This shift, however, has had a considerable impact on perceptions of the traditional rigid dichotomy between military and civilian régimes. In particular, there is increasing scepticism about the ability of the latter to restore political order, to establish the supremacy of civil institutions over the armed forces, and to acquire popular legitimacy. There seems little doubt that the pre-eminence of the soldiers, and their ability to dictate the degree of participation in politics, has continued to persist in a number of African countries, thereby producing systems of government that are a mixture rather than a clear manifestation of either a military or a civilian régime.

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Warner, Rob. "The evangelical matrix:." Evangelical Quarterly 80, no. 1 (April 30, 2008): 33–52. http://dx.doi.org/10.1163/27725472-08001003.

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This paper examines evidence of contemporary British evangelical diversity, in terms of theological and socio-political convictions. Survey responses are analyzed from the leadership teams of prominent evangelical organisations, delegates at the most recent National Evangelical Assembly and theological college students. The contours of a modified theological consensus become apparent. Although evangelicals have embraced social justice – anti-racist, anti-sexist and favouring debt cancellation for the developing world – they remain conservative in terms of sexual ethics, supporting restrictive policies concerning abortion, censorship and divorce, with most rejecting the legalisation of marijuana. However, senior evangelical leaders are more inclined to restrictive social policies than evangelicals who are younger or female: socio-political concern among moderate evangelicals may therefore have begun to evolve towards the societal consensus. Given this emergent socio-political heterogeneity, traditional evangelical ethical givens are likely to become as contested as the previous conservative theological consensus.

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

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

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Negrov, Alexander, and Alexander Malov. "Eco-Theology and Environmental Leadership in Orthodox and Evangelical Perspectives in Russia and Ukraine." Religions 12, no. 5 (April 27, 2021): 305. http://dx.doi.org/10.3390/rel12050305.

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Environmental leadership and eco-theology have not been a priority for Evangelical and Orthodox Christians in the countries of the former Soviet Union (particularly, Ukraine and Russia) due to various historical, political, social, and theological reasons. However, contemporary environmental global challenges suggest that both Orthodox and Evangelical Christians should revisit their perspectives and efforts related to responsible stewardship by humankind of the earth and its life forms. This article presents the analysis of multiple forms of data (relevant Orthodox and Evangelical documents, specialized literature, and individual interviews/focus groups). We conducted individual interviews and focus groups with 101 Evangelical and 50 Orthodox Christians from Russia and Ukraine. Although the majority of interviewees agreed that the ecological crisis exists and should be addressed, only some of them admitted that they actively care for creation. While Orthodox Christians are more active in practical care for creation, Evangelicals have a stronger grasp of the biblical teaching concerning nature and humans’ responsibility for it. We argue that Evangelical and Orthodox Churches in Ukraine and Russia can learn from each other and impact their communities: engage minds, touch hearts, feed souls, and respond to environmental challenges as an expression of their faith and leadership.

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Dahlvig, Jolyn E., and Karen A. Longman. "Influences of an Evangelical Christian Worldview on Women’s Leadership Development." Advances in Developing Human Resources 18, no. 2 (April 11, 2016): 243–59. http://dx.doi.org/10.1177/1523422316641417.

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The Problem A recent Pew Research Center report noted that 70.6% of U.S. American adults self-identify as Christian; 25.4% identify themselves as Protestant Evangelical. Historically, the worldview of evangelicals has reflected what Gallagher described as a “hierarchically ordered universe.” The implications of this worldview on both individuals and organizational cultures add complexities as women navigate the labyrinth of leadership. Such complexities, related to the implied superiority of maleness, call for a review of research related to the leadership experiences of evangelical women, with implications for professional development programs. The Solution Recent research has focused attention on leadership identity development; for women, this process involves addressing “the often fragile process of coming to see oneself, and to be seen by others, as a leader.” Understanding the worldview of evangelicals can be important if the aspirations and abilities of high-potential women are to be fully tapped. Based on previous grounded theory research as reported by Dahlvig and Longman, this article provides a review of the relevant literature, including a model and conceptual framework for leadership development that recognizes the influence of an evangelical worldview on organizational culture and women’s leadership aspirations and experiences of women. The Stakeholders As a multidisciplinary field, Human Resource Development benefits from exploring emerging leadership development theories, especially theories that take into consideration context, culture, and worldview. This research can be instructive to HRD professionals and others who may benefit from understanding how worldview shapes individuals’ lived experiences.

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Sperandio, Jill, and Alice Merab Kagoda. "Women teachers' aspirations to school leadership in Uganda." International Journal of Educational Management 24, no. 1 (January 19, 2010): 22–33. http://dx.doi.org/10.1108/09513541011013024.

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Nanyonga, Rose Clarke, Edna N. Bosire, David J. Heller, Elizabeth Bradley, and Nancy R. Reynolds. "Predictors of nursing leadership in Uganda: a cross-sectional study." Health Policy and Planning 35, Supplement_1 (November 1, 2020): i51—i64. http://dx.doi.org/10.1093/heapol/czaa100.

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Abstract Evidence regarding the role of nurses-in-leadership and how to engage nurses in policy decisions is minimal in sub-Saharan Africa. The purpose of this study was: (1) to assess the leadership practices of nurses-in-leadership in Uganda (by self-report) and from the perspective of ‘followers’ (direct-report, peers, co-workers, other); and (2) to determine factors (positively) associated with leadership practices. We surveyed 480 nurses, 120 in leadership roles (Response Rate 57%) and 360 ‘followers’ (Response Rate 60%), who were recruited from five hospitals in Kampala, Uganda. We used the Leadership Practice Inventory (Self and Observer), a project-specific demographic questionnaire and Denison’s Organizational Culture Survey (DOCS). Sixty-three per cent of the respondents held a registered nursing certificate; 79% had received formal leadership training; 47% were based in private for-profit (PFP) hospitals, 28% in private not-for-profit (PNFP) and 25% in public hospitals. Among the five leadership practices, nurses-in-leadership used the practice of Model the Way (M = 8.27, SD = 1.30), Challenge the Process (M = 8.12, SD = 1.30) and Encourage the Heart (M = 8.04, SD = 1.51) more frequently (on a 10-point Likert Scale). Inspire a Shared Vision (M = 7.82, SD = 1.57) and Enable Others to Act (M = 7.62, SD = 1.66) practices were used less frequently. The same rank order was true for leadership scores from the perception of followers. However, leadership scores by followers were significantly lower (P < 0.01) than the nurse leader self-reported scores across all sub-scales. Leadership practice scores were higher in public than private hospitals (P < 0.0001). Organizational culture (OC) was associated (P < 0.001) with leadership practices. Although overall leadership practice scores were generally high, the less frequent use of Inspire and Enable practices suggests opportunities for targeted improvement. Moreover, differences between self-reported and leadership scores by followers suggest perception gaps between leaders and their followers. The positive relationship between public hospital settings and self-reported leadership practices among nurses-in-leadership suggests that important nursing leadership practices are possible even in a low-resource clinical setting.

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Obicci, Peter Adoko. "Effect of ethical leadership on employee performance in uganda." Journal of Management and Science 1, no. 4 (December 30, 2014): 245–63. http://dx.doi.org/10.26524/jms.2014.22.

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This study investigated the effects of ethical leadership on employee performance in the public sector in Uganda. A target population of 160 employees was surveyed. A structured questionnaire was self-administered to the employees to collect the data. Regression analysis and Pearson correlation coefficient were used to explain the nature of the relationship between ethical leadership and employee performance and the effects thereof. Results of the study reveal thatemployee performance is greatly influenced by ethical leadership. These have both policy and managerial policy which is discussed here. This study is limited by being cross-sectional in nature and considered only one sector in one country and therefore cannot be generalized to other sectors and countries. Practical implication is that ethical leadership in public sector needs to be promoted at a top level and leaders have to behave ethically. This is the first study of this nature conducted in Uganda focusing on the effects of ethical leadership on employee performance.

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Maxton, Esther. "The Contributions of British Female Missionaries and Japanese Bible Women to the Ministry of the Japan Evangelistic Band in the Early 20th Century." Transformation: An International Journal of Holistic Mission Studies 35, no. 1 (January 2018): 44–58. http://dx.doi.org/10.1177/0265378818775256.

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Early 20th century evangelical mission organisations that emerged from the British Holiness Movement prioritised evangelism over social reform. Female missionaries, however, were often engaged in bringing social transformation. Even though women were the major workforce in overseas mission, leadership was always in male hands. This article discusses how even though women in the Japan Evangelistic Band were not in leadership positions, their initiative in social engagement enabled the Mission to participate in spiritual as well as social transformation, and raise a generation of Japanese female leadership.

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Oyakawa, Michelle. "Racial Reconciliation as a Suppressive Frame in Evangelical Multiracial Churches." Sociology of Religion 80, no. 4 (2019): 496–517. http://dx.doi.org/10.1093/socrel/srz003.

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ABSTRACT This article analyzes interviews with evangelical multiracial church pastors from the Religious Leadership and Diversity Project (RLDP), drawing on the framing literature from social movements. While a small number of evangelical pastors in the sample utilize a racial justice frame to understand and address racial issues, consistent with prior research, the data indicates that most evangelical multiracial church pastors use a racial reconciliation frame. This frame holds that racial conflict can be eliminated through shared faith, which allows churches to avoid politics and prioritize internal unity. However, findings reveal that the racial reconciliation can function as a suppressive frame that precludes discussions about racial inequality and discourages collective action to promote racial justice. The article discusses the implications of this for social change and cross-racial solidarity.

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Cantón-Delgado, Manuela. "Gypsy leadership, cohesion and social memory in the Evangelical Church of Philadelphia." Social Compass 64, no. 1 (February 13, 2017): 76–91. http://dx.doi.org/10.1177/0037768616683327.

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OLIVER, KENDRICK. "The Origin and Development of Prison Fellowship International: Pluralism, Ecumenism and American Leadership in the Evangelical World 1974–2006." Journal of American Studies 51, no. 4 (October 10, 2017): 1221–42. http://dx.doi.org/10.1017/s0021875816001389.

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Established in 1979 by Watergate felon Charles Colson, Prison Fellowship International (PFI) is now one of the largest para-church organizations in world evangelicalism. This article explains PFI's origins with reference to the existence of a transnational evangelical network, the compatibility of PFI's mission with the emergent theme of evangelical social concern, and a general crisis of penology across a number of Western countries. It explores the creative tension between Colson's empire-building instincts and the desire of PFI affiliates to influence the direction of the organization, revealing the transactional manner in which American evangelicals exercised global leadership in the late twentieth century.

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Johnson, Emily Suzanne. "God, Country, and Anita Bryant: Women’s Leadership and the Politics of the New Christian Right." Religion and American Culture: A Journal of Interpretation 28, no. 2 (2018): 238–68. http://dx.doi.org/10.1525/rac.2018.28.2.238.

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AbstractAs a new cohort of religious conservatives became major players in U.S. political discourse during the 1970s and 1980s, they expressed ambivalence about the political realm and often represented their religious motivations as simultaneously separate from politics and as justification for their political activism. Prominent conservative evangelical women drew on this ambivalence in specifically gendered ways, referencing their religious commitments as well as their roles as mothers, which they asserted both compelled them to speak out on political issues, and proved that these issues were not fundamentally political. Building on scholarship about women’s grassroots support in conservative movements, this article underscores the importance of women’s national leadership in the New Christian Right. It focuses on the career of singerturned- activist Anita Bryant, who offers a particularly instructive example due to her public and explicit transformation from representative symbol of American motherhood to outspoken political activist in the late 1970s. Within the context of a flourishing evangelical subculture and shifting political landscape, Bryant’s negotiations of her political authority exemplify conservative evangelical women’s ways of understanding their leadership in support of a platform that emphasized women’s domestic roles. It demonstrates how they invoked an existing tension between religious and political identification to expand the ideology of “traditional gender roles” without overstepping its bounds. More broadly, Bryant’s career offers insight into the importance of women’s national leadership in framing the rhetoric and priorities of the New Christian Right, including its central emphases on gender and its relationship with contemporary feminist movements.

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Magala, Damalie B., Margaret N. Mangheni, and Richard Miiro. "Leadership mechanisms associated with performance of coffee innovation platforms in Uganda." International Journal of Agricultural Extension 6, no. 2 (September 9, 2018): 149–63. http://dx.doi.org/10.33687/ijae.006.02.2569.

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The demand for diffusion of agricultural technologies led to integration of innovation systems thinking in the agriculture sector as a pathway for delivery of agricultural extension services. However, like other multi-stakeholder organizations, the coffee innovation platforms of Uganda observed persistent challenges of commitment and poor coordination between actors. The reasons why coffee innovation platforms continue to face such challenges are not clearly known; hence the need to explore their underlying leadership issues. This study therefore sought to explain how leadership mechanisms enabled the actors in coffee innovation platforms to achieve their expectations. Data was collected through key informant interviews with 26 actors of the coffee steering committees; three focus group discussions of 19 participants and document review. Analysis was done using content and thematic analysis. The study found that selection of leaders, rules of engagement, incentives, organizational structures, personal attributes and distributed roles are critical but missing leadership facets which require due attention of the innovation intermediaries to build and sustain interactions and relationships in the IPs. The absence of a clear and structured selection criteria and capacity building plan of leaders compromised the diversity of the IP leadership which ultimately affected their performance. To enhance collaborative leadership for better platform performance, this study recommends a clear and structured leadership development model to identify contextual potential leaders and their leadership needs, draw a capacity development plan and develop organizational support mechanisms within a local context.

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Manasseh, Tumuhimbise. "Desired or deserving leadership? A reflection on the leadership exercised in local governments of Uganda." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 6, no. 2 (November 2011): 71–80. http://dx.doi.org/10.1080/18186874.2011.650851.

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Lituchy, Terri R., David Ford, and Betty Jane Punnett. "Leadership in Uganda, Barbados, Canada and the USA: exploratory perspectives." African Journal of Economic and Management Studies 4, no. 2 (July 5, 2013): 201–22. http://dx.doi.org/10.1108/ajems-may-2012-0030.

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Downing, Julia, Mhoira Leng, and Liz Grant. "Implementing a Palliative Care Nurse Leadership Fellowship Program in Uganda." Oncology Nursing Forum 43, no. 3 (May 1, 2016): 395–98. http://dx.doi.org/10.1188/16.onf.395-398.

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Mugisha, Silver, and Sanford V. Berg. "Adaptive leadership in water utility operations: the case of Uganda." Sustainable Water Resources Management 3, no. 2 (March 22, 2017): 171–79. http://dx.doi.org/10.1007/s40899-017-0092-9.

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Mwesigwa, Rogers, Immaculate Tusiime, and Bob Ssekiziyivu. "Leadership styles, job satisfaction and organizational commitment among academic staff in public universities." Journal of Management Development 39, no. 2 (February 18, 2020): 253–68. http://dx.doi.org/10.1108/jmd-02-2018-0055.

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PurposeThe purpose of this paper is to examine the relationship between leadership styles and Organizational commitment among academic staff in Ugandan Public Universities, mediated by Job Satisfaction.Design/methodology/approachThe study was cross-sectional, quantitative, and used correlation and regression to test the hypothesis. A sample of 353 academic staff was drawn from five public universities in Uganda, of which a response rate of 66 percent was obtained.FindingsOrganizational commitment among academic staff in public universities in Uganda depends on the age of the academic staff, length of service, position level, leadership styles employed, and job satisfaction. Findings further show that job satisfaction partially mediates the relationship between leadership styles and organizational commitment.Research limitations/implicationsOnly a single research methodological approach was employed; thus, future research through interviews could be undertaken to triangulate.Practical implicationsIn order to boost the organizational commitment among academic staff in Ugandan Public Universities, managers should always endeavor to employ a blend of leadership styles that leads to job satisfaction and can add value to the employee-employer relationship.Originality/valueThis study contributes to the body of knowledge by finding further support on the relationship between leadership styles and organizational commitment among academic staff in Ugandan public universities. It further demonstrates that job satisfaction partially transmits the effect of leadership styles on organizational commitment in public universities in Uganda.

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FISCHER, DOMINIK. "RELATIONAL LEADERSHIP AND REGIONAL DEVELOPMENT: A CASE STUDY ON NEW AGRICULTURE VENTURES IN UGANDA." Journal of Developmental Entrepreneurship 24, no. 02 (June 2019): 1950010. http://dx.doi.org/10.1142/s1084946719500109.

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The purpose of this study is to analyze the importance of relational leadership for a social business initiative in rural Uganda. The author follows the case of the Hope Development Initiative (HDI) that supports (i) female farmers to become entrepreneurs as well as (ii) the development of the region. The study aims to illuminate relational leadership theory, particularly how it is applied in a specific context. Data were gathered during a ten-day research expedition to Northern Uganda. The study first presents obstacles the HDI faces in terms of lack of resources as well as socio-cultural dynamics limiting its organizational processes. Afterward, a framework of HDI’s processes of relational leadership serves to analyze and structure the results, thereby demonstrating how HDI actors manage to circumvent these obstacles based on building relationships with critical actors from the stakeholder environment. The case indicates that relational leadership should be seen as one of the most critical organizational capabilities to access resources for value creation in rural Uganda when actors from the stakeholder environment hold these required resources. The study demonstrates how relational leadership incorporating actors from the stakeholder environment on the micro level affects the success of the respective organization and development of the region on the macro level.

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Summers, Carol. "Learning leadership? Elite Ugandan students and late colonial politics." Africa 89, S1 (January 2019): S127—S143. http://dx.doi.org/10.1017/s0001972018000943.

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AbstractIn Uganda, teaching and learning were important metaphors for colonial rule, suggesting a benign protectorate under Britain's guidance. Ugandans, though, repurposed images of teaching, studying and educational sponsorship. Drawing on indigenous ideas about effective education as a sort of experiential education in leadership, they perceived student activism as a resource for a new political and social system. Articulate Ugandans sought elite British education as a weapon. Others emphasized the harsh competitiveness of Uganda's elite schools as the basis for new class solidarities. And educated men saw their ownership of schools as a foundation on which to build political followings as they worked to guide the country. Student activism in Uganda emphasized educated Ugandans’ individual and collective practice in power and leadership.

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Sigo, Welly. "Role Model Kepemimpinan Transformasional Berdasarkan 2 Raja-raja 18:1-8 pada Borneo Evangelical Mission Sarawak." Angelion: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (June 15, 2021): 1–17. http://dx.doi.org/10.38189/jan.v2i1.117.

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The leadership factor greatly determines the progress and success of an organization. During the same period as the Borneo Evangelical Mission (BEM) Synod, which has reached 93 years this year. It was time for BEM to evaluate existing leadership, both related to institutionalization, administrative systems and service programs. This research is a qualitative research with historical and phenomenological analysis, which uses observation, documentation, and interview techniques. The data analysis model used is descriptive analysis using the perspective of Christian leadership to find a suitable model for future BEM leaders. The purpose of this study was to determine the role model of transformational leadership based on biblical principles taken from 2 Kings 18: 1-8 to become a role model for the leadership of BEM Sarawak, especially in every level at the central and regional levels. Of course this research will also indirectly impress the leadership in the rankings of local churches and ministries that are available in BEM Sarawak. This study aims to find the principles of biblical leadership practice, and to provide answers to biblical principles for leaders and congregations to continue to play an active role in the ministry through the opportunities God has given them. Practically the results of this research can help the leaders of BEM Sarawak to lead the congregation to mobilize all congregations to become involved as channels of God's love to this world.Faktor kepemimpinan sangat menentukan kemajuan dan keberhasilan sebuah organisasi. Selama kurun waktu bersamaan dengan usia Sinode Borneo Evangelical Mission (BEM) yang sudah mencapai 93 tahun pada tahun ini. Tiba masanya untuk BEM melakukan evaluasi terhadap kepemimpinan yang ada, baik yang berkaitan dengan pelembagaan, sistem administrasi dan program pelayanan. Penelitian ini merupakan penelitian kualitatif dengan analisis historis dan fenomenologi, yang menggunakan teknik observasi, dokumentasi, dan wawancara. Model analisis data yang digunakan ialah analisis deskriptif dengan menggunakan perspektif kepemimpinan Kristen untuk menemukan model yang sesuai bagi pemimpin BEM akan datang. Tujuan penelitian ini adalah untuk mengetahui Role Model kepemimpinan transformasional berdasarkan prinsip Alkitab yang diambil dari 2 Raja-Raja 18:1-8 menjadi role model bagi kepemimpinan BEM Sarawak khususnya di setiap peringkat di pusat dan daerah. Sudah tentu penelitian ini juga secara tidak langsung akan memberi kesan kepada kepemimpinan di peringkat gereja-gereja lokal dan bidang-bidang pelayanan yang sedia ada di dalam BEM Sarawak. Penelitian ini bertujuan menemukan prinsip-prinsip pelaksanaan kepemimpinan yang Alkitabiah, dan memberi jawaban terhadap prinsip Alkitabiah kepada pemimpin dan jemaat agar tetap berperan aktif di dalam pelayanan melalui kesempatan yang Tuhan anugerahkan. Secara praktis hasil penelitian ini dapat membantu para pemimpin BEM Sarawak untuk memimpin jemaat untuk mengerakkan semua jemaat untuk terlibat menjadi saluran kasih Allah kepada dunia ini.

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Namutebi, Edith. "Instructional Leadership and Lecturers’ Job Performance in Public Universities in Uganda." Makerere Journal of Higher Education 10, no. 2 (August 6, 2019): 93. http://dx.doi.org/10.4314/majohe.v10i2.8.

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Sperandio, Jill. "Leadership for adolescent girls: The role of secondary schools in Uganda." Gender & Development 8, no. 3 (November 2000): 57–64. http://dx.doi.org/10.1080/741923781.

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DIPIO, DOMINICA. "Traditional Leadership Wisdoms and Their Contemporary Parallels — The Madi of Uganda." Matatu 42, no. 1 (2013): 37–63. http://dx.doi.org/10.1163/9789401210584_005.

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McAllister-Wilson, David. "Beyond Cooties and Crushes: The Potential for Evangelical Leadership in Christian Engagement with Islam." Journal of Ecumenical Studies 51, no. 2 (2016): 264–70. http://dx.doi.org/10.1353/ecu.2016.0013.

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Vigen, James B. "Book Review: Lessons in Leadership: Fifty Respected Evangelical Leaders Share Their Wisdom on Ministry." Missiology: An International Review 29, no. 2 (April 2001): 249. http://dx.doi.org/10.1177/009182960102900236.

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Hughes, Rebecca C. "“Grandfather in the Bones”." Social Sciences and Missions 33, no. 3-4 (September 24, 2020): 347–78. http://dx.doi.org/10.1163/18748945-bja10011.

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Abstract Evangelical Anglicans of the Church Missionary Society constructed a triumphal narrative on the growth of the Ugandan Church circa 1900–1920. This narrative developed from racial theory, the Hamitic hypothesis, and colonial conquest in its admiration of Ugandans. When faced with closing the mission due to its success, the missionaries shifted to scientific racist language to describe Ugandans and protect the mission. Most scholarship on missionaries argues that they eschewed scientific racism due to their commitment to spiritual equality. This episode reveals the complex ways the missionaries wove together racial and theological ideas to justify missions and the particularity of Uganda.

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BALBIER, UTA A. "The World Congress on Evangelism 1966 in Berlin: US Evangelicalism, Cultural Dominance, and Global Challenges." Journal of American Studies 51, no. 4 (October 10, 2017): 1171–96. http://dx.doi.org/10.1017/s0021875816001432.

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This article uses the World Congress on Evangelism held in Berlin in 1966 to explore the cultural dimensions of US leadership in the world of global evangelism post-World War II. It shows how a close alliance with technology and business, as well as traditional anticommunism and belief in Western civilization, spurred US evangelicals to assume global leadership. A closer examination of the cultural and spiritual atmosphere of the congress reveals, however, that beneath the apparent American leadership tensions emerged around race and social issues, expressed forcefully by new theological and political voices from the developing world. These tensions were negotiated through common practices and behaviours, such as during prayer sessions, dinner conversations, and discussions groups, and allowed a genuine transnational evangelical community to arise.

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MATHERS, HELEN. "The Evangelical Spirituality of a Victorian Feminist: Josephine Butler, 1828–1906." Journal of Ecclesiastical History 52, no. 2 (April 2001): 282–312. http://dx.doi.org/10.1017/s0022046901005966.

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Josephine Butler waged an unremitting campaign against the ‘state regulation of prostitution’, both in Britain and on the continent, from 1869 until her death. She was a convinced feminist, appalled by the double standard inherent in state regulation, and also, as this article demonstrates, a devout Anglican Evangelical whose spiritual experiences inspired her work. She argued for the right of ‘inspired’ Christian women to preach and teach and developed a radical feminist theology, claming that Christ had treated women as of equal importance to men and had ‘liberated’ them. Her belief in her individual mission enabled her to assume the leadership of a notoriously contentious and emotionally draining campaign.

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Tunheim, Katherine A., and Mary Kay DuChene. "The Professional Journeys and Experiences in Leadership of Evangelical Lutheran Church in America Women Bishops." Advances in Developing Human Resources 18, no. 2 (April 12, 2016): 204–22. http://dx.doi.org/10.1177/1523422316641896.

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The Problem There are 70.5 million Lutherans in the world, with numbers increasing in Asia and Africa. Currently, only 14% of the Lutheran bishops are women, an increase from 10% in 2011. The role of bishop is a complex leadership position, requiring one to lead up to 150 churches and pastors in a geographical area. With more than 50% of the Lutheran church population comprised of women, their gender and voices are not being represented or heard at the highest levels of the Evangelical Lutheran Church in America (ELCA). With one billion women projected to enter the workforce globally in the next two decades, more needs to be written and understood about women church leaders, such as Lutheran bishops. The purpose of this study was to explore the journeys of women who achieved the office of bishop, to glean what can be learned for the benefit of other women who might be called to these higher levels of leadership in the church. The Solution This research suggests that 70% of the ELCA women bishops interviewed had unique career journeys, important spouse support, few women mentors, many challenges, and key leadership competencies required for the role. These findings can be helpful to future Lutheran and other Christian church leaders. It can help current and future women bishops understand what is expected in the role so they can be more successful in it. Leadership development recommendations are also suggested for seminary and higher education administrators and educators. The Stakeholders This research contributes to the literature in human resource development (HRD) by concentrating on the experiences of women leaders in the church—specifically women who have achieved the office of Bishop of the ELCA. The findings offer insights that can benefit scholars and practitioners alike, as well as current and future women leaders across the globe, in the church setting as well as other settings.

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Nakyeyune, Gorrettie Kyeyune, Venancio Tauringana, Joseph Mpeera Ntayi, and Stephen Korutaro Nkundabanyanga. "Public finance regulatory compliance among public secondary schools." International Journal of Social Economics 43, no. 11 (November 7, 2016): 1135–55. http://dx.doi.org/10.1108/ijse-12-2014-0254.

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Purpose The purpose of this paper is to investigate the relationship between deterrence measures, leadership support and public finance regulatory compliance among public secondary schools in Uganda. Design/methodology/approach A questionnaire survey of 257 Ugandan public secondary schools was undertaken. Ordinary least squares regression was used to determine whether, in addition to deterrence measures, leadership support also explains variances in public finance regulatory compliance. Findings Results based on a hierarchical regression analysis indicate that deterrence measures explain 17.4 per cent of variances in public finance regulatory compliance. In addition, leadership support explains a further 18.2 per cent of the variances in public finance regulatory compliance. Research limitations/implications The results imply that in addition to deterrence measures, secondary schools in Uganda should also emphasise leadership support in order to improve their public finance regulatory compliance. Originality/value Contrary to previous studies, the authors explain regulatory compliance using deterrence measures and leadership support in a single study while also focussing on institutions and not individuals as a unit of analysis. The authors also extend the predominantly financial institutions compliance studies to the education sector. Thus probably for the first time, the authors show that leadership support complements deterrence measures in explaining public finance regulatory compliance in the education sector. Even with strong deterrence measures, the lack of leadership support may lead to inadequate public finance regulatory compliance.

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Borsch, Irina. "Charismatic Leadership in the Catholic Church." Contemporary Europe 102, no. 2 (April 30, 2021): 147–57. http://dx.doi.org/10.15211/soveurope22021147157.

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The article analyzes the ideas of charismatic leadership developed in the Catholic Church in the second half of the 20th century. These ideas are connected, on the one hand, with the biblical revival, with the attempts to rediscover the heritage of the Church of the first centuries, and on the other hand, with new social phenomena, which are typical for the era after the Second World War. The social dimension of charisma and its role in the creation of associations were rediscovered in Catholicism during the Second Vatican Council. At the same time, a huge number of new social and evangelical initiatives appealing to charisma appeared. The new church movements became the most prominent and well-known examples of catholic “charismatic associations”. The author shows how the Catholic hierarchy managed to streamline and incorporate the charismatic leadership of lay associations into the reality of the universal church structure. The article emphasizes that the concept of charismatic leadership in the Church is in the process of evolution. The author concludes that the documents of church governance, proclaiming the absence of a conflict between charisma and institution in theory, reflect the political processes of the contemporary Catholic era: the emergence of Catholic movements with a predominant role of laity, the change of generations of Catholic elites and the formation of a new balance of responsibility between movements and the church hierarchy.

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Spies, Lori A., Jennifer Gray, Jakki G. Opollo, Scovia Mbalinda, Rose Nabirye, and Cliff Aliga Asher. "Transformational leadership as a framework for nurse education about hypertension in Uganda." Nurse Education Today 64 (May 2018): 172–74. http://dx.doi.org/10.1016/j.nedt.2018.02.009.

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Douglas, Kelly Brown. "Brief Introductions to Anglican Theology: Theological Method: Theological Methodology and the Jesus Movement through the Work of F. D. Maurice and Vida Scudder." Anglican Theological Review 102, no. 1 (December 2020): 7–30. http://dx.doi.org/10.1177/000332862010200102.

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The twenty-seventh Presiding Bishop of The Episcopal Church, Michael Curry, has called the church over which he presides to become a part of the Jesus Movement. This call raised eyebrows for some, who feared a turn toward a Protestant evangelical tradition reflected in the legacy of people like the eighteenth-century Anglican evangelist George Whitefield. Because the evangelical tradition emphasizes individual salvation, it easily lends itself to a lack of engagement in social justice issues. But this was not the intention of the Presiding Bishop, who urges the church toward the “beloved community.” This essay will examine The Episcopal Church's history of engagement with social justice in light of the theological methodology of F. D. Maurice and Vida Scudder, in an attempt to discern the theological failure that the historical lack of social justice leadership within The Episcopal Church reflects, and which necessitated the Presiding Bishop's call.

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Vice, Roy L. "The Leadership and Structure of the Tauber Band during the Peasants' War in Franconia." Central European History 21, no. 2 (June 1988): 175–95. http://dx.doi.org/10.1017/s0008938900012735.

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The historiography of the Peasants' War is currently dominated by Peter Blickle's The Revolution of 1525. Blickle builds upon Günther Franz's Der deutsche Bauernkrieg, long the standard history of the Peasants' War. Blickle uses the concept of “the Revolution of the Common Man” to describe the Peasants' War. The common men in both the towns and villages were united in a revolutionary effort to establish the “communal Reformation.” Blickle writes: “Evangelical doctrine gripped urban and rural communities alike, and the lay community claimed the right to decide right doctrine.… Thus, the Reformation's dependence on community erased the barriers between urban and rural communities, between burghers and peasants.”

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Norheim, Bård Eirik Hallesby. "From ghetto to communitas: Post-Soviet youth ministry and leadership on a pilgrimage to Emmaus." Journal of Youth and Theology 5, no. 1 (February 20, 2006): 67–84. http://dx.doi.org/10.1163/24055093-90000256.

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This article explores the ecclesiological and missiological context of post-soviet Estonia. Drawing from the perspective of the evangelical church in this nation, the author proposes a paradigm and perception shift is required to help the church re-imagine its future as a missional communitas. This discussion makes use of sociological and missiological notions of liminality to present a vision for a church that embraces the transitional nature of contemporary society and in particular the uncertain futures of nations such as Estonia. Having discussed these issues, the author presents three pen portraits of visions for the church and youth ministry in this context.

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Fogleman, Aaron Spencer. "A Moravian Mission and the Origins of Evangelical Protestantism among Slaves in the Carolina Lowcountry." Journal of Early Modern History 21, no. 1-2 (March 23, 2017): 38–63. http://dx.doi.org/10.1163/15700658-12342529.

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This article investigates the German Moravian slave mission in South Carolina (1738-1740), including its role in beginning evangelical Protestantism among Lowcountry slaves. It documents responses of planters, townspeople, and especially slaves and shows how the mission was connected to the transatlantic evangelical Protestant awakening. Following Wesley’s brief encounter in 1737 and preceding Whitefield’s visit in 1740 and the subsequent slave revival in Port Royal, the Moravians offered sustained contact with the new religious style. Several slaves responded enthusiastically, including a woman named Diana of Port Royal, who played a leadership role, while others defiantly rejected their message as the religion of barbaric masters. Disease, white resistance after the Stono Rebellion, internal problems, et al. forced the mission to close, but its brief history reveals the interests, struggles, hopes, and fears of slaves, planters, and missionaries in the mid-eighteenth century and how they were connected to other Atlantic and global missions.

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Warode, Markus, and Mareike Gerundt. "Franciscan Tradition in Management and Leadership Thinking Today." Religions 9, no. 12 (November 22, 2018): 376. http://dx.doi.org/10.3390/rel9120376.

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What can we learn from the Franciscan Tradition for the management world today? This research question has lead the research at the Philosophical-Theological College of the German Capuchins for many years. In this paper we focus on the 800-year history of the Franciscan family as a learning organization in order to explore the question of transformation as a key concept of Franciscan life resp. Franciscan leadership. To do so we look at the founder of the Order, Francis of Assisi (1181–1226) first. Francis himself stands for a personal, continuous process of transformation in which he chooses the Gospel as a basic orientation for his life. He completely changed his life goals and defines the identity of the entire Franciscan organization. In this context, the core values of the Franciscans, such as evangelical poverty, serving character, and the aspect of brotherhood will be discussed. The Franciscan Community serves as a perfect field of practice for bringing together attitude and action. Finally, practical experiences from the Franciscan tradition, like developing of structural elements (e.g., the annual chapters) are related to the management context. By focusing on the practice and the focus on transformation, the Franciscan example can inspire modern organizations.

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Irby, Courtney Ann. "Instructions for God’s Gift: Emotional Management in the Cultural Transmission of Evangelical Sexuality." Journal of Contemporary Ethnography 48, no. 5 (October 31, 2018): 645–73. http://dx.doi.org/10.1177/0891241618808353.

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Drawing on a comparative study of evangelical premarital counseling programs, I analyze how the leadership construct sexual discourses that reimagine and reify existing views about sex and how to feel about it. Situated within evangelicalism’s emotional regime that conceptualizes unmarried believers in a sexual battleground and married couples in a playground, engaged couples occupy a liminal position where they must engage in emotion work to relearn how to think and feel about sex. Comparing the sexual discourses at each program— sexuality as a behavior and sexuality as embodied—that inform leaderships’ advice to couples beginning to make this transition, I find that how they talk about sex has consequences for how they imagine people should manage their emotions.

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Vysoven, Oksana. "CAUSES AND CONSEQUENCES OF THE BAPTIST MOVEMENT’S DIVISION IN UKRAINE." Almanac of Ukrainian Studies, no. 24 (2019): 108–13. http://dx.doi.org/10.17721/2520-2626/2019.24.19.

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The article analyzes the causes and consequences of the split in the evangelical-Baptist environment in the 1960s; found that one of the main causes of the split in the bosom of evangelical Baptist Christians was the destructive influence of state authorities on religion in general, and Christian denominations in particular when initiated by state bodies of the union of Protestant religious communities under the auspices of the All-Union Baptist Council Church for organization under control of special services bodies; it has been proved that the conflicts between the leadership of the Verkhovna Rada and the Council of Churches were artificial. The confrontations among the believers were mainly provoked by SSC agents and secret services, and were only in the hands of the Communist Party regime, which helped him control events, pacify some and repress others; it is proved that under the influence of the movement for the independence of the church from the state headed by «initiators», the regime has been operating since the second half of the 1960s. gradually began to ease the pressure on officially registered communities of evangelical Baptist Christians. Prayer meetings began to be attended by teens, and ordinary members and members of other congregations were allowed to preach. As a result of these changes and some easing of tensions between the church and the government, many believers and congregations began to return to the official union governed by the ACEBC, without wishing further confrontation; it is shown that the internal church events of the 60's of the twentieth century, which were provoked by the SSC special services and led to the split of the EBC community, reflected on the position and activities of the EBC Church and in the period of independence of Ukraine, the higher leadership of the split community (the ACEBC and the Church Council) and could not reconcile and unite in a united union. This significantly weakens their spiritual position in today's globalized world, where cohesion and competitiveness play an important role.

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NEWMAN, SIMON P. "One Nation under God: Making Historical Sense of Evangelical Protestantism in Contemporary American Politics." Journal of American Studies 41, no. 3 (October 24, 2007): 581–97. http://dx.doi.org/10.1017/s0021875807004008.

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Commentators noted the role of the religious right in the re-election of President George W. Bush in 2004. This essay suggests that such assessments are ahistorical and flawed, and illustrates the ways in which evangelical Protestantism has shaped American political life. Examples of the intersection of religion and politics include Jefferson's election in 1800, John Brown's trial and execution, Abraham Lincoln's Civil War leadership and William Jennings Bryan's radical democratic politics. The essay concludes by arguing that if American-studies teaching and research marginalizes religion it fails to comprehend a vital component of American society and culture.

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Grossman, Guy, and W. Walker Hanlon. "Do Better Monitoring Institutions Increase Leadership Quality in Community Organizations? Evidence from Uganda." American Journal of Political Science 58, no. 3 (November 11, 2013): 669–86. http://dx.doi.org/10.1111/ajps.12071.

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Albrecht, Daniel E. "Carrie Judd Montgomery: Pioneering Contributor to Three Religious Movements." Pneuma 8, no. 1 (1986): 101–19. http://dx.doi.org/10.1163/157007486x00147.

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AbstractWhen on February 26, 1879 a young woman was miraculously raised from her deathbed at the prophetic word of an obscure healer some three hundred miles away, 1 it was heralded as one of the most amazing miracles of modern times.2 Little did Carrie Faith Judd know, that as she took her first steps in more than two years, she would soon be propelled into a life of ministry that would destine her to become "one of the best known women in America. "3 No one could have predicted that a frail, sickly, timid teenager, who so narrowly escaped death, would become known around the world for her innovative leadership within three Evangelical movements. In the "Age of Enterprise," Carrie Judd Montgomery (1858-1946) symbolized the American religious leader as an entrepreneur. Her innovative ministries were born out of a deep love for God that expressed itself by seeking out and serving human need in a variety of creative forms. Montgomery was a unique mixture of gentle refinement and trailblazing pragmatism, quiet dignity and efficient promotion, tender compassion and tough-minded executive abilities. Historical amnesia, has frequently cloaked the contributions of women to the thought and life of religious movements. Regardless of that fact, Montgomery was, in her time, one of the most celebrated proponents of the divine healing message. As a gifted writer, public speaker, and religious entrepreneur, she led the way for numerous other evangelical ministries. This creative Episcopalian woman exercised a profound influence within three evangelical movements: the faith healing movement, the Christian and Missionary Alliance (C&MA), and the fledgling Pentecostal movement. Although little is remembered or known about Montgomery in religious circles today, as an evangelical pacesetter and a Pentecostal forerunner, her life and work deserve renewed reflection and serious study.

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Jeong, Bok Gyo, and Sara Compion. "Characteristics of women’s leadership in African social enterprises: The Heartfelt Project, Bright Kids Uganda and Chikumbuso." Emerald Emerging Markets Case Studies 11, no. 2 (May 21, 2021): 1–22. http://dx.doi.org/10.1108/eemcs-11-2019-0305.

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

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Kriegel, Abraham D. "A Convergence of Ethics: Saints and Whigs in British Antislavery." Journal of British Studies 26, no. 4 (October 1987): 423–50. http://dx.doi.org/10.1086/385898.

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There is a paradox in the legislative success of British antislavery that invites further inquiry. While one can hardly diminish the role of evangelical Christianity in the abolition of the slave trade and, decades later, of slavery in the empire, each bill was passed by an aristocratic government predominantly Whig in composition. The first measure, the abolition of the slave trade in 1807, was passed by the Ministry of All the Talents, a coalition of Foxite Whigs and Grenvillites, in a parliament that remained almost exclusively a body of the landed interest. While the first reformed parliament of 1833 may not have been quite so preponderantly landed in its composition, it abolished slavery in the empire under the leadership of Lord Grey's government, the most aristocratic of the century. Like the Talents Ministry, the government of Lord Grey was a coalition, at least in its inception. But its moving spirits were Whigs. Yet, with some few exceptions, the role of the Whigs in British antislavery has not received the attention it deserves. In particular, one must inquire how and why a group of worldly aristocrats, especially the older generation of Fox, Grey, and Holland, should have associated themselves with an evangelical crusade. Whig aristocrats, after all, subscribed to an ethic that Evangelicals disdained, particularly in its emphasis on worldly honor; and evangelical humility, in turn, often appeared to at least some Whigs as righteous humbug.

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Byaruhanga, Christopher. "Called by God but Ordained by Men: The Work and Ministry of Reverend Florence Spetume Njangali in the Church of the Province of Uganda." Journal of Anglican Studies 8, no. 2 (April 9, 2009): 219–39. http://dx.doi.org/10.1017/s1740355309000011.

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AbstractThe controversy over the ordination of women as priests in the Church of the Province of Uganda has been going on for a long time. Today, there are a few women priests in a good number of dioceses in the Church of the Province of Uganda. But this revolution against the conservative order of male domination has not come without a price. Women who feel called by God to the ministry in the Church of the Province of Uganda are usually discriminated against even when they eventually become ordained. One wonders whether women are called by God but ordained by men. This article looks at the work and ministry of one of those women who opened the door to the ordination of women in the Church of the Province of Uganda. In her response to the challenges of the time, Njangali not only refused the old definitions of women’s involvement in church ministry but also guided the whole church to rethink and renew its leadership policy.

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Journal articles on the topic 'Evangelical leadership in Uganda'

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