Journal articles on the topic 'Leadership roles played by political leaders'

This article describes how traditional leaders play important developmental, administrative and political roles in rural areas, despite modern state structures. They regulate rural life, control access to land, and settle various disputes. They are respected leaders in their communities. The existence of traditional leaders means that both the decentralisation and the strengthening of local governance are not taking place in a vacuum. Documentary sources such as the Constitution of Zimbabwe; the Traditional Leaders Act (2000) and Chiefs and Headmen Act (1982); newspapers and unpublished non-governmental organisations (NGOs) evaluations and reports were used in this article. Traditional leaders have played a pivotal role in ensuring that the ZANU-PF government remains in power since 1980. In principle, traditional leaders should not be drawn into party politics and their role should remain one of the neutral leadership. If the traditional leader assumes a party-political role, one should appoint a substitute to handle their traditional role to avoid a conflict of interest.

Patron-clientelism is the central dynamic propelling leadership change in China, and this model of personal association opened a path for China’s current top leaders. Patron-clientelism bolsters the key features of the Chinese political system: Leninist political organization, intra-party divisions, conflictual decision-making processes, and the vital roles played by senior figures. Patron-clientelism is characterized by both vertical and horizontal dimensions, and it is accompanied by endemic personalism, factionalism, corruption, and nepotism. Clientelistic ties have shaped all leadership transitions since the Maoist period, and they were most evident in the falls of leaders Hu Yaobang and Zhao Ziyang in the 1980s. Xi Jinping and Li Keqiang are the latest beneficiaries of the patron-clientelistic system. Xi was propelled by his “princeling” background and his association with the Shanghai faction of former top leader Jiang Zemin. Li is the latest scion of the Communist Youth League faction that produced Xi’s predecessor, Hu Jintao. The recent fall of Bo Xilai illustrates some of the pitfalls of factional and “princeling” leadership.

Article dealt with the questions of leadership transition in post–Mao Zedong/Deng Xiaoping era. During the time of Mao and Deng, factionalism played important roles in all segments of Chinese politics, including the election of a leader. After Mao and Deng, although factionalism persisted, it did not become contradiction, but rather it created a situation in which factions within the Chinese Communist Party (CCP) cooperated in all aspects of Chinese politics. The main objective of this research was the perpetuation of the party’s grip on political power . The article also dealt with the questions of recruiting and educating party cadres. Career paths of three post-Deng Chinese leaders, i.e., Jiang Zemin, Hu Jintao, and Xi Jinping were also explored to explain the period they reached their peak of their careers by blood and sweat. This article finds that it cannot be denied that what is happening in China now in the area of leadership is using a system of a political dynasty.

This article uses Afghan engagement with twentieth-century international politics to reflect on the fluctuating nature of Afghan statehood and citizenship, with a particular focus on Afghanistan's political ‘revolutions’ in 1973 and 1978. By considering the ways in which Afghan leaders asserted their politics in the international sphere, some of the key concerns of the Afghan state become clear. In order to assert their authority and gain credence among international observers, Afghan leaders both drew on and rejected their state's political history, ultimately leading to a top-down reconceptualization of Afghan statehood and the citizen which relied on a territorially defined state, rather than ethnicity. Two issues especially shaped Afghan foreign engagement: a longstanding tradition of political neutrality, or bi-tarafi, and demands for international recognition of an autonomous Pashtun state in the Afghan-Pakistan borderlands. These interests frequently conflicted, but both played critical roles in prolonging regional instability. Afghan leadership ultimately latched onto, publicized, and justified contradictory definitions of Afghan statehood and citizenship that could not be reconciled.

Philosophers have played significant roles in understanding the historical development of man, societal changes and events that had been guided by their thought and thinking. This paper, therefore, is an attempt to study how the ideas of Aristotle's political philosophy can help Nigerian political leaders in giving maximum happiness to the citizens by providing an environment of sustainable peace and other related social services to the citizens. The objective is to analyze the relevance of Aristotle's political ideas to the art of governance and leadership in Nigeria. As Nigerian political leaders struggle to provide welfare to the citizens, it will be important to adopt some of the philosophical premises advocated by great philosophers like Plato and Aristotle to the process of governance. The study made use of secondary sources of information as to its methodology. The study has found out that if Nigerian political leaders will apply Aristotle’s political ideas such as his prescription on the duties of state, the importance of education to the citizens and the idea of private property to the art of governance, then there is need for contemporary elected leaders of Nigeria to be able to give maximum happiness to the citizens through the provision of conditions for peaceful environment and providing for basic social amenities which are relevant to improving lives of the general members of the society.

It is almost resulting to overemphasis to state that music is as old as man, since it is close to impossible to picture a particular time when nature did not furnish man and his society with music. It is equally safe to opine that ever since the need arose for humanity to exist in society as against isolationism, leadership has been present in various shades and with varying degrees of opposition and acceptance. In all civilizations and societies past and present, there has always been a both covert and overt relationship of interdependency between music and leadership since the duo have a common objective which is to better humanity and make the human society efficient, safe and productive. In line with the facts above, this article unveiled the numerous roles which music has played in leadership and vice versa, using their relationship as seen in the governance of Imo State from 2011-2019 as case study. The method used, involved both personal observations of the author as an active member of this society, analysis of the works of some socio-political commentators, analysis of the activities, associations and alliances forged by some political and economic leaders of this society under study, presentation, interpretation and analysis of some musical tracks which have had swaying effects on the trajectory of leadership and the reactions of the masses to these songs. The study discovered that aside the entertainment function of music in this society, it was a strong determinant factor for the ways by which leaders related with the masses and vice versa and was also very instrumental in determining the level of acceptance which the masses conferred on their leaders. The author concluded this study by recommending that political and economic leaders should build on this relationship and partner with musicians to chart a path for functional, efficient and more rewarding humanity.
 Keywords: Music, Musician, Leadership, Governance, Imo State

Abstract Although the term ‘Indo-Pacific’ has become popular in the foreign policy discourse of some countries, we have yet to see any significant institution-building in the Indo-Pacific region. Borrowing insights from functional institutionalism and political leadership studies of international regimes, we introduce a ‘leadership–institution’ model to explore the problems and prospects of institutionalizing the Indo-Pacific. Through a comparative case study of the institutionalization of the Asia–Pacific vs the Indo-Pacific, we argue that two crucial factors contributed to the slow institutionalization of the Indo-Pacific as a regional system in world politics: the lack of ideational leadership from an epistemic community and the weak executive leadership from a powerful state. While ideational leaders can help states identify and expand common interests in cooperation, executive leadership will facilitate states to overcome operational obstacles in cooperation, such as the ‘collective action’ problem and the ‘relative gains’ concern. The future of institution-building in the Indo-Pacific will depend on whether and how these two leadership roles are played by scholars and states in the region. In the conclusion, we discuss the challenges of institutionalizing the Indo-Pacific and highlight China as a wild card in the future of Indo-Pacific regionalism.

Over the last decade, small island states of the English-speaking Caribbean have been embarking on health sector reform initiatives in order to strengthen the quality of the delivery of health services. The wave of health sector reform measures has not placed emphasis on the management/leadership of health care delivery systems which tend to be generally weak. This in turn affects the improved delivery of quality services and superior quality health care. Management and leadership are understood as the capacity to guide the health sector’s institutions and to mobilize stakeholders, organizations and social groups. The general idea is that there are a number of challenges that affect health management of the small island developing states (SIDS) and the efficient organization of these dynamic, complex health systems. These challenges are tied to the unique cultural, organizational and political characteristics of island states. In all of this, the competencies and unique roles required of senior managers/leaders in a SIDS setting are called to question. Objective This article provides an overview of the management/leadership of health systems in SIDS of the English- speaking Caribbean region. It highlights the weaknesses and challenges of management and organization of these systems which in turn impact the desired outcome of promotion of quality delivery of health care. It also examines roles of senior health managers/leaders in the economic, social, political and cultural context of SIDS. The article strongly advocates the need for in-depth study of the challenges that bedevil efficient and effective management of health systems in the region as well as the processes that constrain or facilitate the activities of senior health managers. It also highlights the need for an investigation into competencies that health managers/leaders demonstrate and perceive that they need in effectively managing these health care delivery systems. Method I wrote this article based on literature review, experience as minister for health of the Ministry of Health of Saint Lucia—one of the island states of the English-speaking Caribbean—and in-depth, semistructured interviews with senior health managers/leaders across the region.

Abstract Placeless power, meaning the exercise of power by decision-makers who are unconcerned about the impact of their decisions on communities living in particular places, has grown significantly in the last thirty years. A consequence is that societies are becoming more unequal. Even in the wealthy global cities modern capitalism is increasing inequality at a formidable rate. In a new book the author provides an international, comparative analysis of the efforts being made by place-based leaders to create inclusive, sustainable cities. This article draws on the evidence presented in the book to suggest that place-based leaders can play a significant role in advancing social justice, promoting care for the environment and bolstering community empowerment. An opening section introduces the idea of place-based power, providing a context for the subsequent discussion. A second section sets out a new way of conceptualising the roles of place-based leaders in any given context, a framework described as the New Civic Leadership. This distinguishes five different realms of civic leadership. The third section provides an example of place-based leadership in action. It outlines the way local leadership has brought about a remarkable transformation of the central area of Melbourne, Australia. A final section presents a comparative discussion of three themes relating to place-based leadership and local collaboration: (i) the changing possibilities for place-based leadership in our rapidly globalising world, (ii) the need for outward-facing local government leadership given the changing nature of public policy challenges and (iii) the role of place-based leadership in bringing about radical public innovation.

Josefina Fierro de Bright served as a political and social activist in the 1930s and 1940s through her participation in the Mexican Defense Committee, El Congreso (the National Congress of Spanish-Speaking Peoples), and the Sleepy Lagoon Defense Committee, as well as her important efforts to end the violent attacks on ethnic Mexicans in Los Angeles during the Zoot Suit Riots. Fierro participated in organizations focused on human, civil, women’s, and labor rights. She contributed to a cross-cultural “politics of opposition” determined to create a world where true equality might flourish. She used American nationalist and transnationalist approaches. In the United States, Fierro networked with activists, celebrities, and political leaders who supported many of the same causes that she did. Her transnational approach materialized in the form of collaboration with the Mexican consulate, which also sought to secure the human rights of ethnic Mexicans living in the United States during a time of strong anti-Mexican sentiment. In order to understand why and how Fierro emerged as a leader willing to challenge the racism undergirding the segregation and mistreatment of ethnic Mexicans in California in the 1930s and 1940s, this study examines her family’s history of social activism, the fluid sociocultural environment of an American Left in which women played central roles, and her bold and charismatic leadership style.

Josefina Fierro de Bright served as a political and social activist in the 1930s and 1940s through her participation in the Mexican Defense Committee, El Congreso (the National Congress of Spanish-Speaking Peoples), and the Sleepy Lagoon Defense Committee, as well as her important efforts to end the violent attacks on ethnic Mexicans in Los Angeles during the Zoot Suit Riots. Fierro participated in organizations focused on human, civil, women’s, and labor rights. She contributed to a cross-cultural “politics of opposition” determined to create a world where true equality might flourish. She used American nationalist and transnationalist approaches. In the United States, Fierro networked with activists, celebrities, and political leaders who supported many of the same causes that she did. Her transnational approach materialized in the form of collaboration with the Mexican consulate, which also sought to secure the human rights of ethnic Mexicans living in the United States during a time of strong anti-Mexican sentiment. In order to understand why and how Fierro emerged as a leader willing to challenge the racism undergirding the segregation and mistreatment of ethnic Mexicans in California in the 1930s and 1940s, this study examines her family’s history of social activism, the fluid sociocultural environment of an American Left in which women played central roles, and her bold and charismatic leadership style.

Sebatakgomo — a migrant worker-based movement – was founded in 1954 and went on to play a central role in the Sekhukhuneland Revolt of 1958. It was launched from within the ANC, and a number of its leaders were also members of the Communist Party. This article explores the roles played by these wider political movements in the formation of Sebatakgomo. It argues that, while ANC networks and individuals within its central leadership made an important contribution, the rural presence of the ANC was fragmentary in this period and that its central organizational strategies had been effectively checkmated by an increasingly authoritarian state. It suggests that the crucial initial impetus and strategy behind Sebatakgomo came from Communist Party members living in a migrant world and trained in the Party's history and methods of organization. In particular Alpheus Maliba, who led the Zoutpansberg Balemi Association in the northern Transvaal in the early 1940s, provided a mentor and model for Flag Boshielo, who was the driving force in the establishment of Sebatakgomo. The article also suggests that the history of Sebatakgomo provides an example of the impact of Communist Party activists in transforming the ANC into a mass organization in the early 1950s.

AbstactAs a national organization, political parties are considered to have failed in carrying out their roles and functions, especially in the implementation of regional autonomy. The existence of political parties that are only national in nature with structures centered in the center often makes the party's orientation ignore local interests. The neglect was due to the institutionalization of political parties so far as merely structuring relations. This pattern positions politicians in political parties in the region as subordinates of the same party politicians at the national level. The failure of political parties in the implementation of regional autonomy can be interpreted as necessary to regulate a new party system in Indonesia. One of them is by separating between national political parties and local political parties in the regions. This means that with the policy of regional autonomy, it must be accompanied by political autonomy through local political parties. Therefore this study will look at the role of local political parties that have existed in Aceh in the implementation of special autonomy and at the same time see whether local political parties have played a role or not in the implementation of special autonomy in Aceh. Local political parties, especially the Aceh Party in 2014 obtained the highest number of seats in the Aceh People's Representative Council (DPRA) compared to national political parties, so the Aceh Party had a strategic position as the leader of the DPRA and the leadership of a number of DPRA equipment. The role of local political parties can be seen through the role of the faction of local political parties in the DPRA, especially the Aceh Party faction, which is related to the role of legislation, budgeting and Controling. The Aceh Party faction has played a role in organizing special autonomy in Aceh AbstrakSebagai organisasi yang bersifat nasional, partai politik dirasa telah gagal dalam menjalankan peran dan fungsinya, terutama di dalam penyelenggaraan otonomi daerah. Keberadaan partai politik yang hanya bersifat nasional dengan struktur yang berpucuk di pusat kerap kali membuat orientasi partai mengabaikan kepentingan lokal. Pengabaian itu dikarenakan pelembagaan partai politik selama ini dimaknai sebagai hubungan strukturalisasi semata. Pola ini memposisikan politisi partai politik di daerah sebagai sub ordinat politisi partai yang sama di tingkat nasional. Tidak berjalannya partai politik dalam penyelengaraan otonomi daerah dapat dimaknai bahwa perlu untuk mengatur sistem kepartaian baru di Indonesia. Salah satunya adalah dengan melakukan pemisahan antara partai politik nasional dengan partai politik lokal yang ada di daerah. Artinya dengan adanya kebijakan otonomi daerah maka harus dibarengi dengan adanya otonomi politik melalui partai politik lokal. Oleh karena itu penelitian ini akan melihat peran partai politik lokal yang telah ada di Aceh dalam penyelenggaraan otonomi khusus sekaligus melihat apakah partai politik lokal telah berperan atau tidak di dalam penyelenggaraan otonomi khusus di Aceh. Partai politik lokal terutama Partai Aceh pada tahun 2014 memperoleh jumlah kursi terbanyak di Dewan Perwakilan Rakyat Aceh (DPRA) dibandingkan dengan partai politik nasioanal, sehingga Partai Aceh memiliki posisi strategis sebagai pimpinan DPRA dan pimpinan sejumlah alat kelengkapan DPRA. Peran partai politik lokal dapat dilihat melalui peran Fraksi Partai politik lokal yang berada di DPRA terutama Fraksi Partai Aceh, yaitu berkaitan dengan peran legislasi, anggaran (budgeting) dan pengawasan (Controling). Fraksi Partai Aceh telah berperan dalam penyelenggaran otonomi khusus di Aceh.Kata Kunci: Partai Politik Lokal, Otonomi Khusus, Partai Aceh, DPRA

Trust is considered a key factor in virtual team performance and outcomes. Recent studies suggest that e-leaders significantly contribute to trust development in their teams and that their contributions depend on the team’s level of virtuality. The purpose of this paper is to analyze the behaviors and practices that enable e-leaders to build trusty relationships in their teams. Using leadership behavioral complexity theory, we focus on the roles played by e-leaders in managing their teams. To this end, we conducted a large survey with virtual team members. The results highlight the importance of the roles of rational goals and human relations in trust management. With regard to the effects of virtuality, distance is found to have a significant negative moderator effect on the contribution of leadership to trust development, while the moderator effect of ICT use is positive.

Purpose The purpose of this study is to evaluate factors that contribute to black male school leaders’ career progression and sustenance within the teaching profession. This, because the progression of black and minority ethnic (BME) teachers in Britain has been the subject of much debate. Fewer BME teachers are in leadership roles in education, and there are only 230 BME headteachers of approximately 24,000 primary and secondary headteachers. Design/methodology/approach The headteachers’ professional lives are explored through the lenses of critical race theory and interpretivism. In doing so, it illuminates the journey towards and the realities of a group whose views are currently unrepresented in research on school leadership or that of the experiences of male BME teachers in England. Findings This study finds that whereas personal agency and determination are largely responsible for keeping these black headteachers in post, “White sanction” (Miller, 2016) has played a significant role in career entry and early career development. Furthermore, participants experience both limiting and facilitating structures as they negotiated their roles into headship and as headteachers. Limiting structures are those which constrain or hinder progression into leadership, whilst facilitating structures enabled participants to navigate and negotiate gendered racism, make progress in their careers and achieve success in their respective roles. Both limiting and facilitating structures include personal agency and contextual factors. Research limitations/implications The paper also makes the point that more research is needed on current BME school leaders to examine the factors that motivate and enable them. Additionally, more research is needed on the limiting and facilitating structures identified in this study and on the potential generational differences that may exist between more established and newly appointed male BME school leaders. Studying generationally different school leaders may help to illuminate the salience of race and racism across an increasingly diverse population. Practical implications Furthermore, this paper also suggests that more BME school leaders are needed, thereby making the leadership teams of schools more representative, as well as raising aspirations and interest among BME teachers and therefore making black leadership sustainable. Originality/value This paper is an original piece of research that adds fresh insights into not only how black school leaders get into teaching and leadership but also significantly what keeps them there.

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

This article examines the relationship between local leaders and rural communities in Indonesia, which enhances good interactions between them and supports the sustainability of microhydro projects as well as develops the social and economic outcomes of those communities. By using qualitative and quantitative methods, we analyse the case study of two villages in Lumajang District, East Jawa Province, Indonesia. Results showed that the prominent roles played by the local leaders help make decisions on various complex issues affecting the community, acting as a liaison between governmental and non-governmental agencies and the community for financial and technical assistance, as well as help in the monitoring and evaluation of projects for proper implementation. Conclusions confirmed that local leadership is very important at the community level, especially in developing important networking and relationships.

Leadership actions are among the most complex to analyse, especially those involved in the creation and development of institutions. Drawing upon .Vikram Sarabhai's actions in the early stages of two institutions‐the Ahmedabad Textile Industry's Research Association and the Physical Research Laboratory— the authors provide insights for leaders of modern organizations. They present their analysis of the early stages of institutions around three basic strategies, all of which are built on the primacy of the individual as the core value. The three leadership strategies are networking, trusting, and caring. The leader played a multiplicity of roles in the network to impart relevant values through his personal relationships.

School leadership plays a critical role in providing appropriate and sustainable curriculum practices. However, there remain significant knowledge gaps in understanding early childhood curriculum leadership in Chinese contexts. In order to examine early childhood curriculum leadership in such contexts, this study analyses and interprets data from interviews with leaders in five Chinese kindergartens. Data from classroom observations and curriculum documents are used to supplement the interviews. The evidence indicates that, in each of the Chinese kindergartens, (1) early childhood curriculum innovations led by the curriculum leaders evolved through stages from imitating imported models to innovating practices; (2) the leaders played various roles in different stages of the early childhood curriculum innovations; and (3) the leading process in early childhood curriculum innovations involved critical events along the action research cycles. The characteristics of early childhood curriculum leadership are drawn from these cases to develop a multistage integrated model. Finally, the implications of the findings are discussed to inform the enhancement of early childhood curriculum and early childhood curriculum leadership practices in Chinese societies and beyond.

The prioritization of quality education, especially in science and in mathematics, positions effective teaching and learning as a major school leadership goal. Effective curriculum implementation hinges on power dynamics in schools; this puts distributed leadership in the spotlight. Heads of departments (HoDs) are important role players in the distributed leadership structures of schools. This qualitative case study explored the roles of HoDs in four South African high schools to determine how opportunities were created for teaching and learning science and mathematics in the context of distributed leadership. Unstructured interviews were conducted with 13 participants. The findings show that, in distributed leadership structures, HoDs in science and mathematics played the roles of instructional leaders; school-based subject and classroom specialists; and that they were accountable for learner performance in their departments. Their actions supported other players in school leadership, including teachers in the classroom and principals, to improve teaching and learning through distributed leadership structures. We recommend that further studies explore and compare how HoDs navigate the complexities of their roles in different school contexts.

School leadership in traditional and developing societies offers several challenges, especially for women. This article argues that women succeed in this area because of those very leadership values which they have drawn from their lives and are not limited to school leadership alone. They also make the most of this inherent advantage. For the purposes of this research a narrative form of inquiry has been adopted to study twenty women who head schools. Seven broad themes have emerged from the qualitative data analysis as well as from the path these women have traversed as school heads. This path consists of five stages—aspire, acquire, achieve, ascend and transcend. The research reveals that most leaders are independent, self-confident and fearless, yet cautious. They have built a foundation of trust powered by their agency. Familial support has also played an important role in shaping them as leaders. In fact, a few have moved beyond positional leadership roles, transcending the normative framework.

Loneliness has become a complex, ubiquitous problem in organizations. We review the research on loneliness in leader and follower roles and develop propositions related to understanding loneliness in organizational settings. Utilizing critical perspectives on leadership to better understand this phenomenon, we propose that loneliness is more emergent when leaders are either new to the leadership role or enact more “transformational,” “transactional,” or “authentic” leadership behaviors. Our analysis sheds light on the dark side of these popular leadership theories, especially with respect to the lack of development of high-quality relationships—and the resultant loneliness of both leaders and followers—in organizations stewarded by such leaders. We discuss implications and suggestions for future research.

This article examines the communication of leadership roles by prime ministers Justin Trudeau and Theresa May on Twitter. I argue that tweets from prime ministers implicitly communicate information about how prime ministers lead and what their job entails: what I call role performance and function. I develop an inductive typology of these leadership dimensions and apply this framework to Trudeau and May’s tweets in 2018 and 2019. I find first that Trudeau is a much more active Twitter user than Theresa May was as prime minister, attesting to different leadership styles. Second, both use Twitter primarily for publicity and to support and associate with individuals and groups. Trudeau is much more likely to use Twitter to portray himself as a non-political figure, while May is more likely to emphasize the role of policy ‘decider.’ Both prime ministers are framed much more often as national legislative leaders rather than party leaders or executives. Finally, May’s tweets reflect her position as an international leader much more than Trudeau’s. Assessing how prime ministers’ tweets reflect these dimensions contributes to our understanding of evolving leader–follower dynamics in the age of social media. While Twitter has been cited as conducive to populist leaders and rhetoric, this study shows how two non-populist leaders have adopted this medium, particularly in Trudeau’s case, to construct a personalized leader–follower relationship.

The central purpose of this paper is to explore the dynamic relationship between Javanese strongmen and religious leaders in search of power. Two groups of strongmen --jago in Central and East Java and jawara in Banten-- and religious leaders, such as kyai, tarekat teachers and guru ngaji are the subjects of this discussion. I present two groups of strongmen and religious leaders and sketch how both groups, through their socio-political as well as religious roles, preserve the values of the Javanese and Bantenese. Religious leaders and strongmen have been the source of informal traditional leadership, particularly in villages. Religious leaders have represented leadership in knowledge, while strongmen have represented leadership with regard to braveness and physical magical power. The most visible roles of the strongmen are as power brokers. In the meantime, religious leaders have to be aware of the risk of being alienated and isolated from their horizontal networks within religious circles, but also more importantly, that their high position in society will gradually fade away if they place themselves too close to strongmen and the authorities.

In the study on which this article is based, I examine the correlation between the number of Black girls in leadership programs and the number of Black female leaders in nonprofit organizations. I carried out research on Black girl leadership to understand the shortcomings of programs meant to teach Black girls appropriate leadership skills and I conducted interviews with female leaders to determine the hurdles faced by Black women trying to obtain leadership roles in the nonprofit sector. My findings show that there is a disconnect between Black and white women in leadership roles and that impediments for Black women affect leadership prospects for Black girls. This article is a call to create an activist model that supports the professional trajectories of Black girls.

Based on interviews with 92 planners in five Canadian city-regions, we explore planners' perceptions of the ways that leadership affects their ability to coordinate land-use planning activities in the context of sometimes divergent or conflicting priorities and policies. Practitioners describe conditions where transformational leadership – with organizational leaders building followership around values set by political leaders – has become common, and planners have often settled into managerial roles as agent of municipal councils. Planners identify two other roles they may play: as facilitator of communication and collaboration, and as leader for smart growth strategies. The evidence suggests that planners align their role expectations not only with preferred theories in the discipline, but also with the leadership regimes they encounter.

This article analyses the leadership of Ngugi Wa Thiong’o and Ken Saro Wiwa in the protection of indigenous communities’ land rights in Kenya and Nigeria respectively. It uses a case study and ‘leadership as process’ approach to focus on events and actions by Ngugi and Saro Wiwa, alongside the Kamiriithu and Ogoni communities in 1976 – 1982 and 1990 - 1995, respectively. In the case of Kenya, the Kamiriithu community did not attain their land rights and other freedoms following the Ngugi-led activism. Instead, the Kenyan government turned to further repression of individual and collective rights. In Nigeria, Saro-Wiwa was hanged after a trial marred with irregularities. However, oil exploitation activities on land belonging to the Ogoni ceased. There has been progress in holding Shell legally accountable for environmental degradation and a study on the extent of damage done to the ecology has been undertaken. Both writers, despite different outcomes to their activism, played leadership roles in their communities’ struggle for land rights. Their creative writing abilities and achievements played a role in their emergence as leaders and strategies for leadership.

Member-based civic associations, or citizen groups, have two crucial roles in American democracy. They advocate for members' interests in the public arena, but also operate as Tocquevillian “schools of democracy” linking citizens to politics and equipping them with the skills of democratic citizenship. Yet scant research has examined the interrelationships of these two roles. Does the work that civic associations do in developing democratic participants enhance the work they do advocating for members' interests in the public arena? We bring together two previously disparate strands of research on civic associations by arguing that a key factor affecting the political presence of civic associations is leadership quality. We focus on the relationship of leadership quality to political presence, using data from a unique 2003 study of 226 local entities of the Sierra Club. We show that organizations with more skilled and committed leaders have higher levels of political presence. This contrasts with previous research that has focused primarily on community context and resources as explanatory factors. This study shows that political presence is related to the extent to which leaders develop their skills and demonstrate commitment to the organization.

The paper focuses on the identity work of government ministers, exploring how they experience themselves in relation to contemporary demands and discourses of leadership and democracy. We note a substantial number of studies seeking to develop theories of political and public leadership, particularly in more collaborative directions, but no studies that seek to explore how such demands are experienced by the political leaders who occupy leadership roles. We adopt a poststructuralist approach to identity as a means of empirically exploring how government ministers construct their identities. Drawing on 51 interviews with senior politicians, we propose a model of flexible political leadership identity, which argues that just as public agencies in these austere times are asked to do more with less, so political leaders seem to need to be more but with less perceived discretionary power. We propose four identities that answer quite different leadership demands: ‘the consultor’, ‘the traveller,’ ‘the adjudicator’ and ‘the master.’ These are semi-occupied identities, partial fulfilments of contemporary but contradictory leadership discourses. We conclude the paper with a reflection on how our findings might inform future research and leadership development interventions.

Abstract This research paper investigates female perceptions of female leadership in the United Arab Emirates (UAE), where, particularly recently, state feminism has supported women’s occupation of leadership positions. It thus explores how state feminism’s portrayal of the ideal woman in leadership has impacted Emirati women’s perceptions of female leaders. A survey comprising 350 female Emirati students was undertaken, and results were supported by interviews. Findings suggest that although 93 percent of respondents “wanted to” or “probably wanted to” be leaders, they nevertheless endorsed “sexist” stereotypes and legitimizing myths. These contradictions are due, most likely, to ambivalent messages disseminated by the state and by society at large about female leaders. This research postulates that, while women have gained more agency in the public sphere through occupying leadership positions, their own perceptions and portrayals of acceptable gender roles are complex and ambivalent.

Objective.Healthcare-associated infection (HAI) is costly and causes substantial morbidity. We sought to understand why some hospitals were engaged in HAI prevention activities while others were not. Because preliminary data indicated that hospital leadership played an important role, we sought better to understand which behaviors are exhibited by leaders who are successful at implementing HAI prevention practices in US hospitals.Methods.We report phases 2 and 3 of a 3-phase study. In phase 2, 14 purposefully sampled US hospitals were selected from among the 72% of 700 invited hospitals whose lead infection preventionist had completed a quantitative survey on HAI prevention during phase 1. Qualitative data were collected during 38 semistructured phone interviews with key personnel at the 14 hospitals. During phase 3, we conducted 48 interviews during 6 in-person site visits to identify recurrent and unifying themes that characterize behaviors of successful leaders.Results.We found that successful leaders (1) cultivated a culture of clinical excellence and effectively communicated it to staff; (2) focused on overcoming barriers and dealt directly with resistant staff or process issues that impeded prevention of HAI; (3) inspired their employees; and (4) thought strategically while acting locally, which involved politicking before crucial committee votes, leveraging personal prestige to move initiatives forward, and forming partnerships across disciplines. Hospital epidemiologists and infection preventionists often played more important leadership roles in their hospital's patient safety activities than did senior executives.Conclusions.Leadership plays an important role in infection prevention activities. The behaviors of successful leaders could be adopted by others who seek to prevent HAI.

Societies are made or marred by leaders. The rise and fall of dynasties are also due to the role played by the leaders. It is an acknowledged fact that leaders are the central actors of most of the activities of the world. Their dynamic role can determine the fate of the society in the context of politicoeconomic changes in positive manners. It is generally fixed impression that qualified leaders are rare and when it comes to woman leadership the fact becomes more accurate as women leadership is not experienced by many states. No matter, women have been playing a decisive role in all walks of life; however, it is evident that their participation in political matters and affairs as a leader is limited. When it comes to the case of South Asian politics, the women leadership is marginalized either due to their own training or because of prevailing political norms where male bias is unavoidable. This paper argues that in South Asian States particularly India and Pakistan, women leadership is not a regular feature of their politics rather they succeeded their father’s i.e. Benazir Bhutto and Indira Gandhi. Furthermore, this paper aimed at to give an insight to leadership qualities of both South Asian women leaders in connection with their polities .To narrow down their role, some variables have been chosen (Economic development, reorientation of political parties and women empowerment and participation).

In recent years local leaders have become simultaneously intensely local, in fostering partnerships with local players, and intensely global, in going abroad to get resources, be they political, cognitive, or financial, to implement large urban projects; they have become ‘glocal’ leaders. At the same time, local stakeholders such as metropolitan or regional authorities, chambers of commerce, firms, or civil society organizations have pursued their own international objectives independently. Not all cities have therefore developed such a thing as a strategy. Nor have they all played the same hand in the international game. From this, two questions immediately arise: (i) why have some cities succeeded in carrying out an international strategy and others not? (ii) why have the successful ones chosen different paths? By focusing on local political leadership patterns in three European case studies, we argue that along with their institutional strengths the personal traits of the mayors are more than crucial to understanding why some cities have strategically played the international game and how they have played it. But this does not tell the whole story. One needs to make a detour via place-specific governance patterns, and more precisely the key local stakeholders to be convinced, persuaded, or cajoled, to properly assess the urban international strategies. With these major findings, we conclude that the ‘new international city era’ phenomenon tends to personalize local power.

AbstractThis article examines why political schools have emerged in Japan. While the roles of founding fathers, the angst of national decline and the perception of a ‘leadership deficit’ in Japan have paved their emergence, a fundamental reason for their existence is the failure of Japanese political parties to recruit candidates from broader social backgrounds beyond political dynasties, the bureaucracy and narrow interest groups. The article examines four political schools in Japan including the Matsushita Seikei Juku (MSJ, Matsushita Institute of Government and Management). I argue that while the MSJ has successfully produced many students who have won elections, it has not nurtured visionary leaders who can lead Japan out of its economic and political malaise.

SummaryMedical leadership is important and must be a part of training. It requires qualities at three levels: the personal, the interpersonal (working with and through others) and the organisational (in political and cultural contexts). Some of the traits of good leadership can be taught and learnt, whereas others are inherent. The roles of individual leaders depend on the organisations in which they are involved. Different contexts require different leadership styles.

While job insecurity has a wide range of negative effects on employees’ work attitudes and behaviors, scholars still know little about its impact on leaders. Drawing from conservation of resources theory, we developed and tested a theoretical model that links job insecurity and transformational leadership behavior. This model explores the mediating role of emotional exhaustion and the moderating role of leaders’ trait mindfulness in influencing the mediation. Results from data that were collected at two time points from 161 leader–follower dyads in various Chinese organizations showed that job insecurity is negatively related to transformational leadership behavior through increased emotional exhaustion. Moreover, the positive relationship between job insecurity and emotional exhaustion as well as the negative indirect effect of job insecurity on transformational leadership behavior via emotional exhaustion are weaker for leaders with high levels of trait mindfulness. Implications for research and practice are discussed.

Purpose: With the rise of the Latinx student population in the United States and the urgency to meet the needs of this diverse community, there has been an increased concern and interest in preparing more Latinx educators and school leaders. This study contributes to this knowledge base by centering the voices and experiences of four Latina school leaders in the United States. All of the school leaders were current or former school principals and/or assistant principals at the time of the study, with three being from Texas and one from California. Research Approach: Drawing on the methodological tenets of testimonio, this study asked: What are Latina school leaders’ professional experiences like, both positive and negative, given the intersectionality of their social identities? Utilizing intersectionality as a theoretical framework provided the means to analyze and understand Latina school leaders’ multiple social identities and the role that such identities played in their professional roles and career trajectories as school leaders within the larger context of educational politics and systemic inequities. Findings: Testimonios of participants centered on four themes related to how they confronted gender roles and expectations of motherhood, the criticality of mentorship, how they confronted and addressed racism and sexism, and harnessed bilingualism to empower self and others. Implications: Findings help inform those seeking to meet the needs of our growing Latinx student population, including school district administrators, current and upcoming school leaders, and those working to prepare a more diverse school leadership pipeline.

In the context of organizational psychology, this study aimed to examine workers’ gender biases in tolerance when observing leaders’ incivility in the workplace. Based on role congruity theory, this paper proposes analyzing the gender differences in workers’ evaluations of awareness and tolerance of workplace incivility considering the gender of a leader who commits different incivility behaviors against an employee. Moreover, we posit that the type of incivility is also gendered. A sample of 547 workers (male and female) randomly played the roles of observers whereby they rated a scenario describing a leader (male or female) who publicly humiliates and openly doubts an employee’s judgment (overt incivility—agentic), or leaves out and pays little attention (covert incivility—communal) to an employee. The results indicate that male workers tolerated incivility less when role incongruence occurred, such as when male leaders used covert incivility. In contrast, female workers were consistently less tolerant when role congruence occurred with the leader’s gender, such as when male leaders were overtly uncivil. Furthermore, compared to males, female workers were more aware and less tolerant of incivility when a female leader was overtly or covertly uncivil. This paper provides empirical insights and fulfills an identified need to study how gender bias in workplace incivility can be enabled in organizations. The implications for practice can drive the development of prevention strategies within the field of management and human resources.

AbstractThis article examines the interrelationship between and the relative importance of individual leadership and structural power in promoting (or impeding) regime implementation. The theoretical debates on structural power and individual leadership are related to a particular case of regime implementation: the efforts of the Preparatory Commission on the International Seabed Authority and the International Tribunal for the Law of the Sea to make the international seabed regime operational. The article concludes that hegemonic stability theory highlights a variable—structural power—which in this case is the key determinant of the ability to exert influence. On the other hand, hegemonic stability theory fails to establish causal links and it ignores other important variables, such as the constraints imposed by changes in the domestic environments of leading states as well as in the international environment. In the pulling and hauling of international negotiations aimed at regime implementation, individuals can and do play significant roles as structural, intellectual and, most particularly, entrepreneurial leaders.

Abstract Women comprise a significant proportion of the health workforce globally but remain under-represented in the higher professional categories. Concern about the under-representation of women in health leadership positions has resulted in increased research on the topic, although this research has focused primarily on high-income countries. An improved understanding of the career trajectories and experiences of healthcare leaders in low- and middle-income countries (LMICs), and the role of gender, is therefore needed. This qualitative case study was undertaken in two counties in coastal Kenya. Drawing on the life-history approach, 12 male and 13 female healthcare leaders were interviewed between August 2015 and July 2016 on their career progression and related experiences. Although gender was not spontaneously identified as a significant influence, closer exploration of responses revealed that gendered factors played an important role. Most fundamentally, women’s role as child bearers and gendered societal expectations including child nurturing and other domestic responsibilities can influence their ability to take up leadership opportunities, and their selection and appointment as leaders. Women’s selection and appointment as leaders may also be influenced by positive discrimination policies (in favour of women), and by perceptions of women and men as having different leadership styles (against women, who some described as more emotive and reactive). These gendered influences intersect in relatively invisible ways with other factors more readily identified by respondents to influence their progression and experience. These factors included: professional cadre, with doctors more likely to be selected into leadership roles; and personal and professional support systems ranging from family support and role models, through to professional mentorship and continuing education. We discuss the implications of these findings for policy, practice and research, including highlighting the need for more in-depth intersectionality analyses of leadership experience in LMICs.

Literature on leadership in Nigeria from the perspective of 1 Kings 3 is hard to find. In the pericope, Solomon was the successor to David in leadership. Solomon kept to the promises and good plans of his predecessor. The pericope shows the roles of godfathers in political leadership. This narrative is of great importance to Nigeria’s leadership challenges in the political arena. This article examines 1 Kings 3:3-14 and its relevance to the leadership challenges in Nigeria. Nigeria is a country where leaders blackmail their predecessors and surround themselves with sycophants and godfathers. Over the years literature has focused on Nigeria’s leadership challenges from the political, sociological and psychological angles. This study provides a theological response to Nigeria’s leadership challenges.

The study of leadership in International Relations has followed two different paths: work on hegemony and work on different leadership types in international negotiations. Yet there is little overlap between them and no agreement on the distinctive features of leadership and what connects leaders and followers in a collective pursuit. This article critically engages with both literatures and offers a reconceptualization of leadership as a form of legitimated asymmetrical influence that is marked off from domination and performs an important social function in facilitating collective agency towards common goals in a given community. This account is then operationalised in relation to multilateral negotiations to examine and clarify the roles of the United States and China in the negotiation of the mitigation provisions of the Paris Agreement. It is shown that the US under the Obama administration performed a sustained but largely transactional leadership role in bringing the parties to an agreement while China’s role was predominantly that of a defensive co-operator but with significant moments of shared leadership with the US towards the endgame. The analysis shows that, despite growing international expectations, China, unlike the United States, did not see its role as leading the world.

Leadership, as a social phenomenon, has emerged in any society regardless of geography, culture and nationality. Antique China and Greek philosophers were respected as leaders whose advices were valuable and famous authors like Homer and Machiavelli authenticated leaders’ smart and masterly strategies. As for today’s globalworld, leaders have to display various roles in order to cope with the changing external and internal environments and direct their followers by focusing on general and strategic problems so as to create a vision that will shape the future. Developing strategies and creating a clear vision is not only a need for the organizations, but also a crucial need for the nations to have peaceful and safe ties and connections in terms of international relations. In this sense, the president of South Korea Moon Jae In, seem to displayvisionary and strategic leadership roles, in the context of his being the first South Korean leader that have melted the ice between North Korea since the Korean War. Therefore, the purpose of this study is to examine the leadership traits of Moon Jae In, in the frame of visionary and strategic leadership styles. With this purpose a literature review has been performed in the context of leadership styles, the personal and political lives of Moon Jae In have been researched and the leadership traits of South Korean leader have tried to be examined in order to prove that he carries strategic and visionary leadership traits. According to the evaluations, Moon Jae In carries almost all characteristics of both strategic and visionary leadership styles.

Scholars argue that contemporary movements in the age of social media are leaderless and self-organised. However, the concept of connective leadership has been put forward to highlight the need for movements to have figures who connect entities together. This study conducts a qualitative research of 30 interviews of human rights groups in the 2011 Egyptian revolution to address the question of how leadership is performed in information and communication technology–enabled activism. The article reconceptualises connective leadership as decentred, emergent and collectively performed, and provides a broader and richer account of leaders’ roles, characteristics and challenges.

Are there significant variations across major religious faiths about the proper political roles of religion? Using recent World Values/European Values data from 63 countries we study the attitudes of mass publics on two separate aspects of this question. First, should religious beliefs be used as a criterion for selecting political leaders (dimension I)? Second, should religious leaders use their position for political influence (dimension II)? For dimension I we find that Muslims are somewhat more likely than followers of other faiths and denominations to say that religious beliefs are important in selecting leaders. The remaining results of our investigation somewhat weaken or modify this result. On dimension II we find that Muslims do not stand out as comparatively favorable towards the view that religious leaders shall use their position for political influence. Finally, we find a negative, albeit weak and somewhat irregular effect of education on attitudes towards a close link between religion and political leadership (dimension I). However, this effect holds up equally well for Muslims as for other denominations, suggesting that Muslims are not immune to the effects of secularization.

The incorporation of information and communications technology (ICT) in education is increasingly recognised as a priority for schools in Hong Kong. Teachers are now expected to undertake formal training to ensure they are proficient in the use of ICT and are able to use it effectively within the classroom setting. This colloquium highlights the important role played by school leaders in ensuring the successful transition of schools within the ‘information age’. It is argued that principals need to inspire, encourage and support teachers to meet the challenges that lie ahead. The colloquium reports on a case study of a pre-school leader's practices in the use of ICT. The study investigates the strategies the principal used to promote the use of ICT in the pre-school and her influence on ICT use in the kindergarten.