Decolonial leadership for cultural resistance and social change: Challenging the social order through the struggle of identity

The current article focuses on subaltern social groups’ efforts that emphasize the struggle of identity with purposes of cultural resistance and social change. Through a critical approach that incorporates the reality of “coloniality” as the context within leadership emerges, the article draws from the experience of a Native American organization in a middle-size city of the United States that uses identity as a resource to challenge the dominant Eurocentric social order. The construct of “decolonial leadership” is proposed to illuminate the emancipatory process of this organization that aims to decolonize society debunking myths and narratives imposed with the dominant social order and taking control of reality from their cultural perspectives and leadership approaches. A process of decolonial leadership creates spaces from which developing collective actions and sense-making processes that eventually contribute to building symbolic power to change the dominant social order. Using a sociological and anthropological lens that challenges leader-centered perspectives and focuses on the collective dimensions of leadership, the study contributes insights to both the social change and the indigenous leadership literature.

Reframing the past to legitimate the future: Building collective agency for social change through a process of decolonizing memory

Subaltern social groups do not see their conceptualizations of leadership represented by the images of leadership and leaders portrayed in the narratives of the “official” history of their countries. This article draws from the experience of an American Indian summer leadership camp in the United States (US) where memory is used by the organization as a resource for legitimizing their power and leadership perspectives to effect social change. Through a leadership work based on rhetoric and framing to decolonize the dominant history of the US, a process of collective sense and meaning-making is unfolded. This work of leadership builds collective agency that contributes to legitimize both American Indian memories and leadership perspectives. Through legitimacy, subordinated social groups develop the capacity to justify that they hold the power to govern themselves and not just to consent and submit to external actors. Eventually, legitimacy of memory and leadership perspectives can be leveraged as power since the group believes in their potential. Through a critical approach drawing from history and sociology, the study contributes insights to both the social change and the Indigenous leadership literature.

Advancing constructionist leadership research through paradigm interplay: An application in the leadership–trust domain

While relational leadership constructionist scholarship has gained a powerful voice in the leadership conversation, mainstream leadership studies continue to ignore its contributions. Paradigm interplay represents an approach to knowledge construction that may help constructionists contribute to the cumulative relational leadership conversation, while reasserting their interpretive commitments. The article first explains why paradigm interplay is a promising strategy for overcoming two existing complications in relational leadership research and in its constructionist stream. It then offers an application of paradigm interplay in the leadership–trust research domain, to demonstrate how this approach works in practice, showing its promise for building a robust constructionist empirical research agenda to explore the role of trust in relational leadership. The article closes with a discussion of selected challenges associated with conducting paradigm interplay, and with a call to bridge distinct relational leadership perspectives to advance robust and actionable knowledge in the field.

White Knights: Leadership as the heroicisation of whiteness

This article draws on critical race theory to interrogate whiteness in dominant discourses of leadership. We conducted a discourse analysis of the media representations of 12 business leaders engaged in philanthropy in Australia to demonstrate how white practices of normalisation, solipsism and ontological expansiveness underpin the construction of white leaders as speaking for society, mastering all environments and self-sacrificing for the greater good. Our analysis suggests that ‘doing leadership’ is inextricably linked to ‘doing whiteness’, while the invisible presence of whiteness in leadership discourses sustains white power and privilege. By ‘naming’ whiteness and its practices, we aspire to unhinge it from its location as transparent, dominant and ordinary, and begin theorising leadership in ways that are conducive to the goals of racial equality.

Traditional midwifery or ‘wise women’ models of leadership: Learning from Indigenous cultures

This article originated in a leadership program for Indigenous 1 Australian researchers, where a participant who had worked with traditional midwives in South Sudan reflected on her experiences. While there is increasing interest in how leadership studies can learn from Indigenous leadership experiences, much of this work has focused on men’s experiences or has not paid particular attention to women’s leadership. In this article, we suggest that women’s experience as traditional midwives or ‘wise women’ has been a crucial domain of leadership over millennia. We begin by describing the features of traditional women’s leadership through midwifery before reviewing Indigenous and non-Indigenous leadership theories. Drawing on published and unpublished sources, four principles of midwifery leadership are identified: being a leader who empowers and frees others with ‘no one person wiser than the other’; embodying wisdom and ethical practice which nurtures social, cultural and spiritual needs of women and mentors the next generation by ‘walking together’; being competent and skilled as well as emotionally attuned (‘feeling the job’) to engender trust and calm which is crucial to birth, ‘depending on each other but looking to her to be in charge’ and paying attention and being responsive to emergent change and unfolding present reality rather than being prescriptive, ‘using her knowledge to adjust the situation’. While these emphases are recognisable as part of several ancient wisdom traditions, we suggest that they connect to, and have relevance for, emerging leadership thinking and practice beyond the midwifery or medical context, for men as well as women and for non-Indigenous and Indigenous leadership alike.

Reimagining ethical leadership as a relational, contextual and political practice

Interest in ethical leadership has been spurred by the widespread reporting of corporate malfeasance and corruption in the last decade. Although ethical leadership theories have highlighted the importance of ethical considerations in leadership, the dominant discourses of this field tend to treat ethical leadership as individualised, decontextualised and power-neutral. The purpose of this article is to address these limitations of the mainstream literature through a reimagination of ethical leadership research, development and practice grounded in a feminist, communitarian and corporeal ethic. This approach, I propose, has the potential to reorient leadership as a collective ethico-political project exercised towards the goals of equality, justice and emancipation.

Prozac leadership and the limits of positive thinking

This article critically examines excessive positivity in leadership dynamics. It argues that the tendency for leader positivity to become excessive is a recurrent but under-researched medium through which power and identity can be enacted in leadership dynamics. Drawing on the metaphor of ‘Prozac’, it suggests that leaders’ excessive positivity is often characterized by a reluctance to consider alternative voices, which can leave organizations and societies ill-prepared to deal with unexpected events. Prozac leadership encourages leaders to believe their own narratives that everything is going well and discourages followers from raising problems or admitting mistakes. The article also argues that followers (broadly defined) are often quick to identify leaders’ excessive positivity and are likely to respond through various forms of resistance. It concludes by considering the extent to which excessive positivity also characterizes leadership studies, and raises additional questions for further critical analyses of Prozac leadership.