Indigenous Leadership

This article considers some perceptions about leadership. Engaging with the contested 'World of Leadership' is akin to explorers in past centuries charting 'the New World' and converting what was unknown territory (Terra Incognita) into Terra Cognita.

This article shows that leadership excellence is not uniformly perceived in one multinational. This study was done in a company active mainly in the USA, Malaysia, and Singapore, half the management population (414 managers) joined in 39 focus sessions to define leadership excellence. This provided 4000 statements. 105 themes were extracted and submitted to exploratory factor analysis. The seven factors that emerged signify leadership styles. They were labeled: dependable optimist, approachable helmsman, focused people developer (universal); caring parent, proactive guide (eastern); passionate professional, vision-implementing team player (western). The main finding in one company there is partial, but not full consensus about excellent leadership. The findings are practical and they have a message about deep cross-cultural differences. The themes are relevant for leadership development in other multinational companies. The leadership factors have value for organization development and leadership training. This is an inductive study, based on company-wide focus group generated statements, and thus original in its method. The first research step, classifying the statements, is strongly interpretative, and the factor analysis explorative. The method of coding statements from focus groups and using them in a factor analysis is original. The fact that the findings resonate with findings from studies that employ the different method, is a further strength. Such convergence across methods is rare in social science.

Leadership is often associated with symbols, one of which is the rank insignia worn by regional leaders in Indonesia. This symbol is believed to provide legitimacy and authority to leaders; however, its effectiveness remains debatable, especially when compared to regional leaders in other countries who do not wear rank insignia. This study analyzes rank insignia from the perspectives of Christian theology and leadership psychology to understand its impact on performance, competence, and public perception of leadership. From a Christian theological perspective, ideal leadership emphasizes service over symbolic authority. Meanwhile, in psychological studies, rank insignia can enhance a leader's confidence but may also create psychological distance from the public and increase mental pressure. This study compares the effectiveness of regional leadership with and without rank insignia, considering factors such as competence, transparency, and public participation. The analysis reveals that the substance of leadership is more important than visual symbols such as rank insignia. These findings provide implications for developing leadership based on performance and inclusivity, while also encouraging further research on the psychological impact of leadership symbols in modern governance.

In the Peruvian Amazon's lower Marañón basin, the prospect of an indigenous assembly appears unlikely: how can previously semi-nomadic groups, historically immersed in recurrent warfare, come together in a cohesive political entity? This transformation is undoubtedly a product of historical processes, greatly influenced by Western political structures and legal frameworks. However, does this shift erase the traditional conflicts among Amazonian groups? The criteria defining indigenous identity and collective action still bear traces of past hostilities, albeit reshaped by indigenous political dynamics. This article draws from the ethnography of a federation assembly to delve into the nuances between fragmentation and unity. Through the lens of assembly issues, it seeks to uncover both the ruptures and continuities defining contemporary indigenous communities.

https://journal-sa.ch/article/view/9760

The intersectionality of the Gada System and Ubuntu offers a compelling avenue for research in educational leadership. Rooted in African cultural heritage, these indigenous knowledge systems have profoundly influenced leadership practices, community governance, and societal well-being across the continent. The Gada System, originating from the Oromo people of Ethiopia, exemplifies democratic governance through cyclic leadership roles, including the Abba Gada (supreme leader), Luba (council members), and Bokku (judges). Similarly, Ubuntu, a Nguni Bantu term, emphasizes interconnectedness, compassion, and shared responsibility. The phrase "I am because we are" underscores Ubuntu's core principle. The intersectionality of these systems highlights elements such as democratic and rotational leadership, ethical and compassionate governance, community participation, balanced power distribution, and accountability. This explorative study reveals practical implications for educational leaders: inclusive decision-making processes, ethical leadership development, and power distribution mechanisms. By weaving Gada and Ubuntu principles into educational leadership, the great memories and values of African traditional systems are not only honoured and respected but the weaving of a more compassionate and effective leadership landscape for a more transformational educational leadership engagement is accentuated.

The intersectionality of the Gada System and Ubuntu offers a compelling avenue for research in educational leadership. Rooted in African cultural heritage, these indigenous knowledge systems have profoundly influenced leadership practices, community governance, and societal well-being across the continent. The Gada System, originating from the Oromo people of Ethiopia, exemplifies democratic governance through cyclic leadership roles, including the Abba Gada (supreme leader), Luba (council members), and Bokku (judges). Similarly, Ubuntu, a Nguni Bantu term, emphasizes interconnectedness, compassion, and shared responsibility. The phrase "I am because we are" underscores Ubuntu's core principle. The intersectionality of these systems highlights elements such as democratic and rotational leadership, ethical and compassionate governance, community participation, balanced power distribution, and accountability. This explorative study reveals practical implications for educational leaders: inclusive decision-making processes, ethical leadership development, and power distribution mechanisms. By weaving Gada and Ubuntu principles into educational leadership, the great memories and values of African traditional systems are not only honoured and respected but the weaving of a more compassionate and effective leadership landscape for a more transformational educational leadership engagement is accentuated.

This article discusses an arts-based program carried out in a Neehithuw (Woodland Cree) school in northern Saskatchewan. Using historical photographs, students wrote a poem and then performed the poem for various audiences. The teaching/learning relationship based on Neehithuw language concepts and values allowed student leadership to develop so that students were comfortable bringing their lived culture into the curriculum. Thus, the project illustrates the effectiveness of the arts as well as a pedagogical approach that uses Indigenous reciprocal leadership to enact Neehithuw1 concepts and values to achieve educational decolonisation and cultural affirmation.

Être Inuit, jeunes et vivre en ville : le cas ottavien Cette thèse vise à démystifier comment de jeunes Inuit font l'expérience de la vie à Ottawa. Les résultats révèlent que les participants à cette étude se positionnent et négocient leurs interactions d'après les relations qu'ils entretiennent avec les différents acteurs de leur environnement. En vue de leur maintien et équilibre, ces relations sont en constante négociation. Afin de se sentir mieux en ville, ils y aménagent des zones de confort mobiles, se créent de « miniunivers » inuit et s'ouvrent aux mondes urbains. Les jeunes Inuit profitent aussi de leur présence à Ottawa pour mieux se positionner par rapport au monde inuit, en (re)trouvant un bien-être personnel et en acquérant les outils et connaissances nécessaires pour contribuer à leur collectivité. Ils y développent notamment leur leadership par l'entremise de rencontres avec d'autres jeunes Inuit et autochtones et s'activent au sein même de la ville d'Ottawa à la transformation des réalités inuit.

Anders Sunna 2.2 suite : épilogue – iconographie – bibliographie
Continuing the pioneering struggles (Alta 1980, Gállok 2013) and noting the failure – or the too slow progress – of legal strategies, Sámi creators have entered into resistance and they say so with strong images by intervening and interacting in all areas of social and cultural life, in the city or in the forest, in galleries or in the streets, in workshops or through communication media… Rooted in traditional materials and techniques (duodji: crafts), most of these young artists explode the boundaries of the local and the global, of a territorialized world and the processes of deterritorialization. Between art exhibitions in galleries and street art, they also seize local television channels and video creation on transnational networks to convey their image-messages. The young Sámi are thus trying to write their own history, and to appropriate it. Anders Sunna, or Börje Karl Anders Sunna, born in 1985 in Jukkasjärvi (near Kiruna), was a reindeer herder in Kieksiäisvaara, Pajala, in a free trade zone in Swedish Norrbotten. He received his family's reindeer tags in 1972, but his family lost their reindeer ear tags, a customary practice that signifies individual ownership of reindeer and the right to work as herders, due to government policy, and they were forcibly relocated to another Sámi village three years later (Andersson 2014). In the meantime, the young herder, like many others, was confronted with an exceptional policy emanating from the Norrbotten County authorities.
Poursuivant les luttes pionnières (Alta 1980, Gállok 2013) et constatant l’échec – ou la trop lente progression – des stratégies juridiques, les créateurs Sámis sont entrés en résistance et ils le disent avec des images fortes en intervenant et en interagissant dans tous les domaines de la vie sociale et culturelle, en ville ou en forêt, en galeries ou dans les rues, en ateliers ou à travers les médias de communication… S’enracinant dans les matières et les techniques traditionnelles (le duodji : artisanat), la plupart de ces jeunes artistes font exploser les frontières du local et du global, d’un monde territorialisé et des processus de déterritorialisation. Entre expositions d'art en galeries et street art, ils s'emparent aussi des chaines de télévision locales et de la création vidéographique sur les réseaux transnationaux pour faire passer leurs messages-images. Les jeunes Sámis tentent ainsi d’écrire leur propre histoire, et de se l’approprier. Anders Sunna, ou Börje Karl Anders Sunna, né en 1985 à Jukkasjärvi (près de Kiruna), était éleveur de rennes à Kieksiäisvaara, Pajala, dans une zone franche du Norrbotten suédois. Il a reçu les marques de rennes de sa famille en 1972, mais sa famille a perdu ses marques d'oreilles de rennes, une pratique coutumière qui manifeste la propriété individuelle des rennes et le droit de travailler comme berger, en raison de la politique gouvernementale, et celle-ci fut déplacée de force vers un autre village Sámi trois ans plus tard (Andersson 2014). Entre temps, le jeune éleveur fut confronté comme bien d’autres à une politique d’exception émanant des autorités du comté de Norrbotten.

Anders Sunna 2.1
Continuing the pioneering struggles (Alta 1980, Gállok 2013) and noting the failure – or the too slow progress – of legal strategies, Sámi creators have entered into resistance and they say so with strong images by intervening and interacting in all areas of social and cultural life, in the city or in the forest, in galleries or in the streets, in workshops or through communication media… Rooted in traditional materials and techniques (duodji: crafts), most of these young artists explode the boundaries of the local and the global, of a territorialized world and the processes of deterritorialization. Between art exhibitions in galleries and street art, they also seize local television channels and video creation on transnational networks to convey their image-messages. The young Sámi are thus trying to write their own history, and to appropriate it. Anders Sunna, or Börje Karl Anders Sunna, born in 1985 in Jukkasjärvi (near Kiruna), was a reindeer herder in Kieksiäisvaara, Pajala, in a free trade zone in Swedish Norrbotten. He received his family's reindeer tags in 1972, but his family lost their reindeer ear tags, a customary practice that signifies individual ownership of reindeer and the right to work as herders, due to government policy, and they were forcibly relocated to another Sámi village three years later (Andersson 2014). In the meantime, the young herder, like many others, was confronted with an exceptional policy emanating from the Norrbotten County authorities.
Poursuivant les luttes pionnières (Alta 1980, Gállok 2013) et constatant l’échec – ou la trop lente progression – des stratégies juridiques, les créateurs Sámis sont entrés en résistance et ils le disent avec des images fortes en intervenant et en interagissant dans tous les domaines de la vie sociale et culturelle, en ville ou en forêt, en galeries ou dans les rues, en ateliers ou à travers les médias de communication… S’enracinant dans les matières et les techniques traditionnelles (le duodji : artisanat), la plupart de ces jeunes artistes font exploser les frontières du local et du global, d’un monde territorialisé et des processus de déterritorialisation. Entre expositions d'art en galeries et street art, ils s'emparent aussi des chaines de télévision locales et de la création vidéographique sur les réseaux transnationaux pour faire passer leurs messages-images. Les jeunes Sámis tentent ainsi d’écrire leur propre histoire, et de se l’approprier. Anders Sunna, ou Börje Karl Anders Sunna, né en 1985 à Jukkasjärvi (près de Kiruna), était éleveur de rennes à Kieksiäisvaara, Pajala, dans une zone franche du Norrbotten suédois. Il a reçu les marques de rennes de sa famille en 1972, mais sa famille a perdu ses marques d'oreilles de rennes, une pratique coutumière qui manifeste la propriété individuelle des rennes et le droit de travailler comme berger, en raison de la politique gouvernementale, et celle-ci fut déplacée de force vers un autre village Sámi trois ans plus tard (Andersson 2014). Entre temps, le jeune éleveur fut confronté comme bien d’autres à une politique d’exception émanant des autorités du comté de Norrbotten.

Trajectory  from a Toba women that was a rights activist and founder in and indigenous women organization. She belonged to an extended family that preserved the memories of valuable indigenous worries and leaders, as Taikolic, Danagai and Katoto.

The Sámi are a boreal people unevenly distributed in the Fennoscandic space, or the great Euro-Russian north, which they themselves call the “Sápmi”. Invested as representatives of the first-or-last indigenous people of Northern Europe, the activist artists of these boreal regions contribute to the perpetual struggle for the recognition of their rights. Their action and their fight are situated in the decolonial perspective of peripheral, dystopian, asymmetrical peoples.

With the “mysterious artistic gift” that Howard Becker (2012: 79s) spoke of, Maxida Märak is a committed artist who refers to ecofeminist methods, and to a lived intersectional perspective, which she appropriates, with which she learned to identify as an indigenous and rebellious woman*. An outstanding playwright and rapper, Maxida Märak from Kiruna (Norrbotten, Sweden), sometimes alongside her sister Miminie, is known for her struggles against local mining projects and the reduction of reindeer herders' rights, with the aim of preserving their living environment (admired and threatened), a temple of boreal biodiversity, but also present on TV and radio sets as an "indigenous" appropriation of broadcasting and media.

Under the choice of the biographical, artistic and political journey of this young singer and her works, recordings and audio-video "clips" (initially conceived as a staging and images of a poetic, musical text, an orchestration and sounds), through a selection of significant pieces, which present untold stories, I will show here how this young Sámi activist approaches the question of biodiversity from the angle of indigenous and decolonial perspectives.

Referring to work conducted before the COVID-19 coronavirus SARS-CoV-2 pandemic (before Dec. 2019-May 2020), this article has been subsequently revised.
Jean-Louis Olive, anthropologist, University Professor.

*read about this: J.-L. Olive, Urban protest art 2.3 Manifesto Jokkmokk, 2015, online at academia.edu

Les Sámis sont un peuple boréal inégalement réparti dans l’espace fennoscandique, ou le grand nord euro-russe, qu’eux-mêmes appellent le « Sápmi ». Investis en tant que représentants du premier-ou-dernier peuple autochtone d’Europe du nord, les artistes activistes de ces régions boréales contribuent à la lutte perpétuelle pour la reconnaissance de leurs droits. Leur action et leur combat se situent dans la perspective décoloniale des peuples périphériques, dystopiques, asymétriques.

Forte de posséder ce « mystérieux don artistique » dont parlait Howard Becker (2012 : 79s), Maxida Märak est une artiste engagée qui se réfère à des méthodes écoféministes, et à une perspective intersectionnelle vécue, qu’elle s’approprie, à laquelle elle a appris à s’identifier en tant que femme indigène et rebelle*. Dramaturge et rappeuse hors pair, Maxida Märak de Kiruna (Norrbotten suédois), parfois aux côtés de sa sœur Miminie, est connue pour ses luttes contre les projets miniers locaux et la réduction des droits des éleveurs de rennes, dans une visée de préservation de leur cadre de vie (admiré et menacé), temple de la biodiversité boréale, mais aussi présente sur les plateaux de TV et de radio au titre d'une appropriation "autochtone" du broadcasting et des media.

Sous le choix du parcours biographique, artistique et politique de cette jeune chanteuse et de ses œuvres, enregistrements et « clips » audio-vidéo (initialement conçus comme une mise en scène et en images d’un texte poétique, musical, d’une orchestration et de sons), à travers une sélection de pièces significatives, qui présentent des histoires non-contées (stories untold), je montrerai ici comment cette jeune activiste sámie aborde la question de la biodiversité sous l’angle des perspectives autochtones et décoloniales.

Renvoyant à des travaux menés avant la pandémie de COVID-19 coronavirus SARS-CoV-2 (avant déc. 2019-mai 2020), cet article a été remanié par la suite.
Jean-Louis Olive, anthropologue, Professeur des Universités.

*lire à ce propos : J.-L. Olive, Art protestataire urbain 2.3 Manifesto Jokkmokk, 2015, en ligne sur academia.edu

Taking inspiration from the epistemological potential of the Aymara concept of taypi this contribution aims to show the persistence of Indigenous peoples' self-determination and community governance in contemporary heritage politics. A multisited archaeological ethnography across Tiwanaku (Bolivia) and the Calchaquí valleys (Tucumán, Argentina) brings to light the long memories of anti-colonial resistance in the southcentral Andes and visualizes heritage-making practices in their ecological dimension, bridging multiple temporalities and territorial relatedness. The resulting picture figures a deep-seated tension between regulatory policies that adjust indigenous heritage to universal classifications and values embedded in the modern nation-state imaginaries, and emancipatory politics in which heritage claims are entangled with the social reproduction of community life and with the reparation of historical injustices. This twofold political dimension materializes in the legal artefact of the free, prior, informed consultation (FPIC), whose long memory of ambiguity is traced down to the early day of colonization. The article argues that consent-seeking mechanisms create an intermediate space where universal and place-based worldmaking designs converge. Locating these grey areas in time and space is crucial for addressing intercultural histories and future-oriented practices of heritage rights.

Here is a short abstract for the paper "Civilization: Its Costs to Humanity and Its Effect on Society" by David W Bolin:

This paper examines the complex relationship between the development of human civilization and its impact on humanity and the natural world. By comparing the experiences of Native American societies, who remained predominantly hunter-gatherers, to the agricultural civilizations that emerged across the Eastern Hemisphere, the author uncovers profound differences in spiritual beliefs, societal values, and the human-nature dynamic. The analysis suggests that the rise of civilizations marked by individualism, material wealth, and social hierarchy may have come at the cost of communal living, environmental stewardship, and the suppression of certain foundational spiritual traditions. This exploration invites a critical reevaluation of the trajectory of human societal evolution and calls for research to guide the creation of a more sustainable and equitable global community.

The author has granted a non exclusive license allowing Library and Archives Canada to reproduce, publish, archive, preserve, conserve, communicate to the public by telecommunication or on the Internet, loan, distrbute and sell theses worldwide, for commercial or non commercial purposes, in microform, paper, electronic and/or any other formats. AVIS: L'auteur a accorde une licence non exclusive permettant a la Bibliotheque et Archives Canada de reproduire, publier, archiver, sauvegarder, conserver, transmettre au public par telecommunication ou par I'lnternet, preter, distribuer et vendre des theses partout dans le monde, a des fins commerciales ou autres, sur support microforme, papier, electronique et/ou autres formats. Bien que ces formulaires aient inclus dans la pagination, il n'y aura aucun contenu manquant.

Global contact of all forms continue to increase exponentially with international volunteering blossoming into a multibillion dollar industry that boasts of 109 million diverse workforce which holds greater insights and values for cross-cultural studies. Theoretically situated within the contemporary leadership theory, this study explores leadership in decision making in a cross-cultural volunteering context. Using constructionist thematic analysis approach, the diverse intersected leadership and followership cultural values of Western and African volunteers were characterized through face-to-face in-depth interviews. The study revealed intergroup conflict cured by balance of relationships and commitment to goals between UK and Ghanaian volunteers but underscores cultural compromise, moderation and acceptance as well as cross-cultural mutual learning as key to leading decision making effectively in a crosscultural cocktail. The study recommends prolong discussions, time optimization off work for effective socialization, co-creation of common goals and teaching, training and preparing of newcomers to be done by experienced volunteers in leading diversity through decision making.

The pequi tree (Caryocar brasiliense Cambess.) is a fruit tree endemic to the Cerrado and of great ecological and socioeconomic relevance, but threatened by deforestation and predatory extractivism. There is a growing demand for seedlings of the species for commercial planting and recovery of degraded areas. The C. brasiliense is adapted to acidic and calcium-poor soils. However, it is common for the water available for irrigation in nurseries, in many regions, to be very rich in calcium, which can affect the chemical characteristics of the substrate and the development of plants. The present study aimed to evaluate the effect of calcium sulfate concentrations in irrigation water on the development of C. brasiliense seedlings. C. brasiliense seedlings were grown in a greenhouse and irrigated with water containing 0, 144, 288 and 433 mg L-1 of calcium sulfate and an additional treatment with groundwater. 180 days after the start of treatments, morphological and nutritional assessments of the plants and soil fertility attributes were carried out. The increasing addition of calcium sulfate increased the growth of the aerial part of the plant, but reduced the dry mass of the root, hypocotyl and the Dickson seedling quality index. Furthermore, it also increased the content and content of phosphorus, calcium and sulfur in the leaf tissue and hypocotyl. The additional treatment did not compromise the growth of the seedlings, compared to the other treatments, despite providing a lower dry mass ratio of the roots and shoots and improving the magnesium content in the leaf tissue. It is concluded that the best quality of C. brasiliense seedlings, based on the Dickson Quality Index, is obtained with irrigation water with a lower calcium sulfate content (zero mg L-1).

В статье рассматриваются современные практики эксплуатации биологических ресурсов коренными народами Сахалина в контексте традиционного рационального природопользования. При неизбежном сокращении морских и речных ресурсов крайне важно задуматься о поддержании такого рода экономической деятельности. При этом надо принимать во внимание необходимость сохранения и даже повышения уровня жизни. Что сегодня означает коренная идентичность ? Чтобы ответить на этот вопрос, особое внимание в статье уделяется предпринимательству коренных народов, развитию этнического туризма, ремёсел, народного творчества и профессионального искусства. Работа основана на материалах, собранных на острове Сахалин в период с 2000 по 2021 год.
This article examines modern practices in the use of biological resources within the context of traditional sustainable nature management by indigenous peoples. Today, as marine and river resources are inevitably diminishing, it becomes important to tackle the issue of using them with moderation while preserving or even improving standards of living. What does an indigenous identity mean in a contemporary setting? I look at indigenous entrepreneurship, the development of ethnic tourism, folk arts and crafts, and professional art. The article is based on field materials collected on Sakhalin in 2000-2021.
Cet article examine les pratiques modernes d’exploitation des ressources biologiques par les peuples autochtones dans le contexte de la gestion traditionnelle et durable de la nature. Alors que les ressources marines et fluviales diminuent de manière inévitable, il est crucial de s’interroger sur le maintien mesuré de cette activité économique, tout en préservant le niveau de vie, voire en améliorant sa qualité. Que signifie l’identité autochtone aujourd’hui ? Pour y répondre, cet article s’intéresse à l’entreprenariat autochtone, au développement du tourisme ethnique, à l’artisanat, à l’art populaire et à l’art professionnel. Ce travail est fondé sur des matériaux recueillis sur l’île de Sakhaline entre 2000 et 2021.

This study describes the followership behavior and job performance of employees in some selected public universities in Ghana. Over the years, Ghana’s public universities have placed emphasis on building leaders as compared to followers whose contribution to organizational success form eighty percent. In order for the heads of these institutions to effectively achieve their set goals and objectives, there is the need for them to rethink followership. Specifically, the objectives were to determine the extent to which followership styles and followership styles dimensions predict employees job performance. Using the quantitative research approach, a total of 160 employees were conveniently selected from two public universities and completed the followership and job performance questionnaires. The findings revealed that although all the followership styles were exhibited by the employees, only exemplary and pragmatist followership styles were dominant. The data analyses also revealed t...

Dans ce travail, nous proposons une réflexion sur la notion d'identité à partir de la théorie sémiotique. Pour cela, nous prenons en considération le mouvement de transition entre l'identité attribuée aux peuples indigènes brésiliens par le biais du pouvoir et l'identité spécifique qu'ils sont en train de construire eux-mêmes. À cette fin, nous analysons les jeux de vérité utilisés dans la construction des discours identitaires et stéréotypés, ainsi que ceux produits par les influenceurs indigènes dans les médias. Pour ce faire, nous nous appuyons sur les notions de contrat véridictoire ainsi que sur la notion de camouflage. Pour conclure, nous indiquons aussi la façon dont les sujets de ce groupe minoritaire ont revisité les catégories qui leur ont été assignées par l'histoire, en créant ainsi des espaces de disputes discursives.

The relation between authentic leadership (AL) and conflict management is a topic that has not been extensively researched and merits further empirical examination. In this study, two hypotheses were tested: first, whether AL is positively correlated with active constructive conflict (ACC) behaviors, and second, whether the conflict management styles (CMSs) of the organization moderate the relationship between AL and ACC behaviors. Partial least square structural equation analysis was used to examine the responses of 65 leadership participants in a survey of management styles. The results supported the hypotheses. A statistically significant relationship was found between AL, as measured by the Authentic Leadership Questionnaire, and ACC behaviors, as measured by Thomas–Kilmann Instrument; CMSs, as measured by the Rahim Organizational Conflict Inventory, moderated this relationship. The implications of these findings are discussed in detail.

Comme Dorais (1994) l'a indiqué, il est important de faire une distinction entre les concepts d'identités culturelles et ethniques afin de comprendre les identités des Inuit contemporains du Canada. Bien que les Inuit ne distinguent pas eux-mêmes ces identités, je les considère comme étant des concepts analytiques pratiques. Je suggère donc que l'identité culturelle est un outil utilisé par l'Inuk dans sa vie quotidienne avec d'autres Inuit alors que l'identité ethnique est un outil politique que les Inuit urbanisés et ceux de l'Arctique utilisent pour faire face à des situations multi-ethniques.

Inuit sans-abri à Montréal La migration des Inuit depuis l'Arctique vers les villes du sud du Canada a augmenté sensiblement pendant les années 1980. Environ 10 000 Inuit sur un total approximatif de 50 000 vivaient à l'extérieur des régions arctiques du Canada en 2006. À mesure que le nombre d'Inuit vivant dans les villes augmente, celui d'Inuit sans-abri s'accroît dans des grandes villes du sud. On estime à plus de 90 personnes les Inuit sans-abri à Montréal, dont la population Inuit s'élève environ à 800 individus. La présente étude a pour objet de décrire la vie et les caractéristiques des Inuit sans abri à Montréal, ainsi que les activités de deux organisations essentielles à leur survie: le Centre d'amitié autochtone de Montréal et l'Association des Inuit de Montréal. Les Inuit de Montréal doivent dorénavant former des réseaux sociaux utiles pour faciliter leur adaptation en ville. Un centre communautaire inuit, où des informations et de la nourriture pourraient être partagées, devrait être mis en place à Montréal afin de changer la situation actuelle des Inuit sans-abri.

The usefulness of the literature is questioned in terms of influencing and transmitting leadership behaviour. The limitations of literature as a literary form are exposed. It is shown that leadership can only be experienced and not acted nor emulated in the form of an artificial behaviour. By examining the consumers of leadership literature, it is demonstrated that the providers are satisfying their wants. Any weaknesses in the medium and the failure of developing a leadership technology are acceptable to the consumers. It is shown that identity, technology and leadership are strongly interrelated and that the new form of leadership which is evolving in the emerging era of discontinuous change emphasises identity creation.

The complexity of the business environment today becomes a factor behind the evolution followed by traditional leadership due to no longer effective and should be changed. Planters who are the spearhead of the palm oil plantation have not been able to provide the maximum role in a plantation and losing their effectiveness. This qualitative research aims to develop the framework of plantation leadership in the global era and technological development. Thirty-three informants in the palm oil plantation industry in Indonesia were observed and interviewed then verified to a detailed and in-depth exploration of documents. The framework is defined by adjusting the leadership evolution process. It encourages the leadership capability in task orientation with a people-oriented approach and improves the competencies, which consist of managerial competencies, functional competencies, and leadership competencies. It is necessary to formulate and detail action plans to fill stakeholder expectation gaps on planter's leadership, a thorough evaluation of field training curriculum or assistant trainee programs and immediately formulate and agree on planter competency standards that will become a reference for the palm oil plantation industry.

En mai 2019, Danmarks Radio diffuse le documentaire « Byen hvor born forsvinder ». Le reportage porte sur les violences domestiques et sexuelles, l'alcoolisme et le suicide des jeunes a Tasiilaq, sur la cote Est du Groenland, le tout se deroulant dans un contexte ou le manque de personnel qualifie rend difficile la gestion de la situation. Les habitants s'organisent, en redigeant des petitions ou encore en utilisant le theâtre pour declencher la parole. La reception du documentaire est ambivalente : pour certains, il ne fait que perpetuer une vision tres negative des conditions de vie au Groenland, mais pour d'autres, il s'agit d'une necessaire mise en lumiere de ces violences. Sur l'ensemble de l'ile, on estime en effet que 20 % des enfants nes en 1995 ont ete victimes d'une agression sexuelle et le taux de suicide atteint 75,6 pour 100 000 habitants entre 2013 et 2017. A titre de comparaison, il etait de 31,9 pour 100 000 habitants en Lituanie en 20...

The emergence of Generation Z members in the workplace is unsettling the leader’s mindset as a result of their complexities which has generated varied opinions on whether their advent in the world of work presented
opportunities or challenges and capable of changing the dynamics of the work environment and leadership styles. Building on prior theories of leadership and research focusing on the influence of Generation Z complexities on the leadership mindset, the study adopted the use of qualitative method using a questionnaire presented to Gen Z members and groups of Managers, Head of HR, General Managers, Directors, Chief Executives, Management Consultants, etc. to find out the degree of influence on the leadership mindset. The survey was conducted using
Google form where 75 respondents involving 47 in the categories of Managers to Chief Executives and 28 Gen Z members participated. Findings showed that there is a significant influence of Gen Z behavioral attitudes on leadership styles. Also, the statistics revealed that the emergence of Gen Z had created a paradigm shift in the work model and also came with complexities and opportunities hence leaders would be required to transform their mindset to meet the complexities, challenges, and opportunities while exhibiting proactive tendencies to embrace the complexities. It is therefore recommended that leadership recognize and accept reality through self-consciousness and open-mindedness.
Keywords: Generation Z, Complexities, Leadership, Mindset, Workplace

Esta tesis describe los procesos que involucran las dinámicas de liderazgo dentro de la Organización Ashéninka del Gran Pajonal (OAGP). Estos procesos pueden abarcar la historia, la política de la región y las relaciones de parentesco. La OAGP ganó terreno en la década de 1980 durante la demarcación de las comunidades nativas. Esto consolidaría el liderazgo de algunas figuras políticas en la zona, y otorgaría un margen de maniobra sin precedentes tanto para los dirigentes de la organización, como para los jefes de las comunidades. Esta tesis se centra en analizar cómo se experimenta el campo político desde la perspectiva del líder histórico de la OAGP. Para ese fin, se describen los momentos claves en el ensamblaje político ashéninka en las zonas del Gran Pajonal y el Alto Ucayali, desde los tiempos en los que los franciscanos recién exploraban el territorio. Esto ayudará a entender los ejes en los que se apoya el líder histórico para el despliegue de su liderazgo, sin embargo, esto implica un contraste con la perspectiva que tiene el nuevo joven presidente de la OAGP.

El objetivo de este trabajo es el estudio de las acciones llevadas a cabo por este líder indígena mediante su uso de la condición de ciudadano, para tomar parte de los entramados de poder surgidos con la imposición del orden liberal en los Llanos de Mojos y, a su vez, mantener la centralidad de la élite nativa trinitaria en los espacios institucionales y los ámbitos socioeconómicos durante el inicial proceso de construcción nacional.

Qu'est-ce qu'un paysage culturel sami ? Sapmi, le pays des Samis dans leur langue, ou bien un « wilderness », un lieu où l'on apprécie la nature dans la solitude ? Dès 1986, le territoire sami du nord de la Suède, autour de Jokkmokk, a été inscrit sur la liste du patrimoine mondial de l'UNESCO, sous la dénomination Laponia. Les représentations des naturalistes, de l'État et des éleveurs samis de ce même territoire étaient alors si différentes qu'un long conflit les opposa. Pourtant, aujourd'hui, un véritable programme de cogestion a été négocié par tous, et tous les espoirs sont permis. Comment les Samis euxmêmes conçoivent-ils leur paysage et en parlent-ils ? Nous verrons le paysage sami à travers les témoignages des éleveurs, et les mots du poète Nils-Aslak Valkeapää, un « Chaman qui chasse au temps des médias » : beau pays, pays de la mémoire, des rennes, des vivants et des morts, mais aussi des esprits, du soleil et du vent.

Integrating the constructivist and positivist research traditions, we propose a three-step methodological framework and use a study of Chinese indigenous leadership practices as an example to illustrate how to utilize the framework to study indigenous leadership practices. We argue that indigenous leadership research is an ideal way to examine and interpret leadership practices in a specific social context because not all leadership practices are captured in dominant Western perspectives that utilize Western-built instruments, which often fail to account for perspectives and practices of leadership in non-Western contexts. Finally, we discuss implications of the proposed methodology on leadership research and offer suggestions on how to deal with challenges when conducting indigenous leadership research in various cultures.

South American countries have experienced impressive economic growth in the last two decades. This growth, based on natural resource exports and increasing natural resource extraction, is largely dependent on the expansion of the economies of Brazil and China. The cautious optimism that current economic growth may lead to more equitable development is haunted, however, by increasing social unrest that on several occasions has engendered violent responses both by the state and those who protest against extraction activities. The report discusses how ongoing social conflict relates to prevailing and contested ways of revenue redistribution and social investment that generate and enforce territorial inequalities and promote political patronage and clientelism. It sheds light on current debates about the limits to corporate social responsibility. It also suggests that ongoing social unrest must be seen in relation to the current reconstitution of the nation state and the redefinition of democratic political spaces brought about by the emergence of new local and transnational actors such as the indigenous movement and environmental organisations. In these processes indigenous livelihoods and rights, on the one hand, and environmental effects associated with natural resource extraction and rapid modernisation, on the other, have become issues around which social movements and civil society organisations have coalesced.

Purpose-This paper examines the relationship between indigenous cultures and employee efficiency and how cronyism strengthens or weakens the relationship in the Ghanaian state-owned enterprises (SOEs) in response to the employee efficiency. Design/methodology/approach-This study employs a quantitative approach by a cross-sectional survey to collect data from 400 workers in ten SOEs in Ghana. The analysis is done by using descriptive statistics and hierarchical regression techniques. Findings-The findings indicate that showing gratitude is the predominant indigenous culture in the SOEs of Ghana while irregularity (absenteeism) is not dominant. Moreover, the practice of cronyism is high. It reveals that the indigenous cultures, except for respect for the elderly, relate negatively to employee efficiency, and cronyism strengthens the relationship between indigenous cultures and employee efficiency. Originality/value-The paper contributes to the literature by providing empirical evidence that cronyism effectively strengthens the relationship between indigenous cultures and employee efficiency in a developing country. Strategies to discourage cronyism should be the key focus of public administrators, as well as mechanisms to limit the practice of adverse indigenous cultures.

Cet article présente des résultats d’un projet de recherche ethnographique et collaboratif s’intéressant aux pratiques multimodales de littératie auprès de la communauté Inuit urbaine à Ottawa. Conçue comme un projet de recherche-action l’étude a été menée par des chercheurs universitaires en collaboration avec le programme de littératie familiale attaché au centre d’enfants Inuit à Ottawa (OICC). Cette recherche porte sur la méthode « Photovoice » et sa mise en pratique dans le contexte de la communauté Inuit urbaine. Notre recherche poursuit deux objectifs. Le premier consiste à explorer la façon dont « Photovoice » a été appropriée par la communauté Inuit urbaine comme un moyen de stimuler la réflexion sur l’expérience de migration transfrontalière et la création d’identités Inuit urbaines. Le deuxième cherche à reconnaître la méthode « Photovoice » comme une pratique sociale de littératie et à évaluer sa place comme méthodologie de recherche au sein des New Literacy Studies. Nos...

National Secondary Schools in the Solomon Islands are faced with ongoing multifaceted change arising from both external sources and from within-school improvement initiatives. It is assumed that teachers respond to these various changes. While some research has been conducted in relation to different aspects of education in the national secondary schools of Solomon Islands, little is known about how teachers respond to school change or how this may be enhanced. This research seeks to address that gap in the literature. For the purposes of this study, it was important to listen to the voices of the teachers and to learn from their own accounts of how they responded to changes within their schools. Hence, this study sought to discover what can be learned from what teachers identified as change in their national secondary schools and how they responded to the changes they identified. Attention was also given to how contextual factors, particularly school ethos and school culture, influ...

Dans l'introduction qu'elles donnent aux Amazonias em tempo de transição, Edna M. Ramos de Castro et Rosa E. Acevedo Marin justifient pleinement le titre de cet ouvrage collectif. C'est une Amazonie au pluriel parce que l'ouvrage, issu des travaux du Cours international du Nucleo de Altos Estudios Amazonicos de l'Université de Belém, bénéficie de contributions d'auteurs de plusieurs pays amazoniens sur plusieurs territoires amazoniens, le Brésil sans doute, mais aussi la Colombie, le Venezuela, la Bolivie, le Pérou. Ce sont des Amazonies en transition : les changements nombreux y ont retenu l'attention de bien des observateurs, mais sans doute s'agit-il d'une transition plus profonde, dans le sens que Maurice Godelier a donné au mot, c'est-à-dire le moment où ne fonctionnent plus les mécanismes de reproduction économique et sociale.

In today's world, understanding the concept of followers is as important as the concept of leaders in the organization. Building the concept of followership and leadership, this study used the reversing the lens approach in leadership study and hypothesized that the relationship between courageous followership and authentic leadership enhances in the presence of organizational climate as moderator. The target sample for this study was graduate students from different universities in twin cities of Pakistan i.e. Rawalpindi and Islamabad (N= 171). This sample was chosen by conveniencebased sampling due to Covid-19. The data were analyzed by using the SPSS and moderation analysis was also applied to this study. The results supported the hypotheses of the study by concluding that the organizational climate act as a moderator and influences the relationship between courageous followership and authentic leadership. Focusing on developing a good organizational climate will boost the impact of courageous followership behavior and authentic leadership in the students, and this would create a balanced and progressive society. Future researchers might need to consider the courageous followership behavior development and its role in enhancing authentic leadership in different work settings.

In today’s world, understanding the concept of followers is as important as the concept of leaders in the organization. Building the concept of followership and leadership, this study used the reversing the lens approach in leadership study and hypothesized that the relationship between courageous followership and authentic leadership enhances in the presence of organizational climate as moderator. The target sample for this study was graduate students from different universities in twin cities of Pakistan i.e. Rawalpindi and Islamabad (N= 171). This sample was chosen by convenience-based sampling due to Covid-19. The data were analyzed by using the SPSS and moderation analysis was also applied to this study. The results supported the hypotheses of the study by concluding that the organizational climate act as a moderator and influences the relationship between courageous followership and authentic leadership. Focusing on developing a good organizational climate will boost the impac...