A Critical Approach to Developing Culturally Relevant Leadership Curricula for Muslim Students

The secular and materialistic values imported to Muslim countries through globalisation and the uncritical application of Western models and theories are changing societies from being Muslim towards a materialistic and secular one where economic value is the most critical factor that drives people’s behaviour and decisions. The real challenge for Muslim countries, then, is to develop and implement higher education curricula that reflect Islamic and cultural values while incorporating global knowledge developed by Western and other scholars. This chapter aims to achieve this balance by proposing a theoretical model that can be used for developing culturally relevant and critically reflective leadership curricula. The model is derived from Habermas’ account of critical theory and offers a critical and holistic approach to leadership teaching. It adopts an intercultural and interdisciplinary approach to learning and aims to start a dialogue between Western and indigenous sources of knowledge. The model also proposes the content and teaching practices recommended by leadership scholars and leadership development literature internationally to provide students with a balanced and pluralistic learning experience that addresses both the spiritual and the intellectual aspects of knowledge

The humanistic roots of Islamic administration and leadership for education : philosophical foundations for cross-cultural and transcultural teaching

For a number of decades, a humanistic approach has been a minor but persistent one in the Western field of administrative and leadership studies, and only recently has been broadening to include other humanist traditions (Dierksmeier et al., 2011) and has yet to be fully explored in educational administration and its pedagogy and curriculum although some foundational work has been done (e.g., Samier, 2005). The focus in this chapter is on the Islamic humanist tradition as it relates to the teaching of educational administration and leadership in a Muslim context, with implications for cross-cultural and transcultural use. The second purpose of the chapter is to show the correspondences that exist between the Islamic and Western humanist traditions in terms of human values, knowledge and educational ideal, which in this chapter are argued to be close to the Western Idealist tradition and the German Bildung conception of education as well as the strong interpretive and hermeneutic foundations that originated in the Islamic tradition and which influenced the foundations of many relevant European schools of thought, particularly in the Enlightenment.The initial section of the chapter is a comparative examination of the central principles of the Islamic humanist tradition from the classical through to contemporary times with the Western humanist tradition as they relate to conceptions of the good, ethics, the construction of meaning and a set of higher order values predicated upon human dignity, integrity, empathy, well-being, and the public good (Goodman, 2003) covering a number of important scholars like Al Farabi, al Isfanhani, and Edward Said (e.g., Kraemer, 1986). In both, professions are viewed as meaningful work that allow for large measures of decision making, and are grounded in human qualities and needs including autonomy, freedom and emancipation balanced with responsibilities, obligations and duties to society. These are compared with the corresponding principles of knowledge in Western humanism which includes a strong constructivist view of reality (Makdisi, 1990). Secondly, the chapter examines the principles of good or ideal leadership and administration that humanism aims at in its preparation of officials, including those in the educational sector in both the classical Islamic tradition (Hassi, 2012) and Western approaches to humanistic administration and leadership (Czarniawska-Joerges & Guillet de Monthoux, 1994; Gagliardi & Czarniawska, 2006; Leoussi, 2000). The third section focusses on close correspondences that exist between the Islamic (Afsaruddin, 2016; al-Attas, 1980; Yasin & Jani, 2013) and Western (Aloni, 2007; Veugelers, 2011) humanist education traditions in terms of educational ideal as well as the kind of teaching practices that distinguish these traditions (Daiber, 2013; Dossett, 2014) as they apply to educational administration and leadership (Greenfield & Ribbins, 1993). The chapter concludes with a discussion of how the Islamic humanist tradition can contribute to cross-cultural and transcultural graduate teaching in international educational administration (Khan & Amann, 2013)

Editors’ Introduction: An Overview of the Educational Administration and Leadership Curriculum: Traditions of Islamic Educational Administration and Leadership in Higher Education

This chapter provides an overview of several topics relevant to constructing an approach to teaching educational administration and leadership in Muslim countries. First, it places the topic in the context of the changing nature and critiques of the field that argue for a greater internationalisation to both resist some of the negative aspects of globalisation and to represent countries’ traditions in the professional curriculum. Then, it identifies literature that presents the underlying principles and values of Islamic education that guide curriculum and pedagogy and shape its administration and leadership including the Qur’an and Sunnah and the classical educational literature which focuses on aims, values and goals of education as well as character development upon which a ‘good’ society is built. This is followed by a section on the Islamic administration and leadership traditions that are relevant to education, including the values of educational organisations and how they should be administered, identifying literature on the distinctive Islamic traditions of leadership and administrator education and training as it applies to education from the establishment of Islam and early classical scholars and senior administrators in the medieval period who laid a strong foundation for a highly sophisticated preparation and practice of administration in philosophical writings and the Mirrors of Princes writings, and subsequent authors who have built upon it up to the contemporary period. The final section provides an overview of the chapters in this collection

Perceived managerial and leadership effectiveness in UAE and Egypt: a comparison through the combined lenses of Islamic work ethics and Islamic leadership

Despite the increasing awareness that societal, sectorial, and organizational variables have a significant impact on manager and employee behavior, most studies in Asian and Middle Eastern (ME) countries, whether conducted by Western or indigenous scholars, continue to be informed by frameworks derived from the United States (US), Canada, or Western European countries (Leung, 2007; Li, 2012; Tsui, 2006) . This approach is problematic because the insights gleaned from such studies may fall only within Western theoretical constructs (Tsui, 2007; see also Shahin & Wright, 2004), thereby compromising insights regarding novel country-specific phenomena and the development of indigenous management/leadership knowledge. Consequently, many scholars (Rosenzweig, 1994; Rousseau & Fried, 2001) have called for the generation of indigenous management theories based on local conditions and socio-cultural factors, and for indigenous management and leadership research within non-Western countries (see Holtbrugge, 2013; Wolfgramm, Spiller & Voyageur, 2014; Shahin & Wright, 2004). This call is also pertinent for ME countries, where there is generally a paucity of indigenous management/leadership research and more specifically, of inductive emic (context-specific

Missing non-Western voices on social justice for education : a postcolonial perspective on traditions of marginalized communities

This chapter reviews the theories and development of a number of non-Western philosophical and legal social justice traditions that have been marginalized in the literature, adopting primarily a postcolonial perspective on how they can contribute to education, transcending colonizer distortions of knowledge to present and draw implications from bodies of knowledge that have been removed from the dominating international literature. This approach is accompanied by a critique of globalization that has, according to many authors, created a hegemonic position for primarily Anglo-American systems in this respect including the view of “epistemicide,” imperialism, “symbolic violence,” and neocolonization, particularly in relation to the right to culture as a social justice principle. Various forms of colonization, including that under the current globalization period, produce cultural hierarchies of values and knowledge, or even expunge cultural and knowledge traditions. This chapter examines selected humanistic traditions of social justice that have existed for centuries, long pre-dating the modern period, focusing on those that have suffered an injustice in their suppression and distortion through a Bourdieuian “symbolic” violence applying not only to the knowledge that is suppressed, expunged, or lost through colonization and globalization and the cultural and intellectual capital they carry but also the identities, values, and traditional social institutions from which they are derived. The first section examines the conceptions and practices of social justice established in ancient Mesopotamia that provides the historical foundation to many later systems. The second presents the Confucian system of social justice as a foundation to the just society that has informed administration, education, and the principles of justice of a number of countries consisting of equitable distribution, equal opportunities, the rights of individuals and the principle of equity. The next section examines the Islamic social justice tradition consisting of distributive, retributive, and fairness and equity and the aim of piety to correct injustices, individually and collectively and establish equal rights for women and men in many spheres and the role of education in emphasizing the role of mind in its critical and reasoning capacities and reason in the formation of character, morality, and the human community with a strong emphasis on education and becoming learned. Finally, a representative selection of indigenous systems of social justice are examined where principles of individual rights and obligations to others and nature carried with them obligations in how others are treated and cared for due to stronger collective rather than individualistic values