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Global Leadership Practices for Planetary Health
... Although Western science is increasingly cognizant of the relationships between humans and the environment via concepts such as 'One Health', 'Ecohealth' and 'Planetary Health', this research still often prioritises the environment's support of humans, rather than the environment having its own intrinsic value or mana (Krause 2023;LeClair 2021;Pollowitz 2023). These concepts therefore appear to be 'light' versions of Indigenous belief systems, which have persisted for millennia. ...
... These concepts therefore appear to be 'light' versions of Indigenous belief systems, which have persisted for millennia. Indigenous belief systems position humans in a web of relationships with other non-human aspects of the biosphere, which have innate relational value (Krause 2023;Pollowitz 2023). This 'kincentric' (LeClair 2021) view of the environment is reflected in many of the submissions but is particularly highlighted in Hutchins et al. (2023). ...
Ubuntu refers to a traditional African concept commonly expressed in the phrase “I am because we are.” It therefore relates to an understanding of shared identity, and potentially galvanizes collaborative actions towards the common good. Given this, could Ubuntu be of value in addressing the collective challenges faced at a global level?
The following study seek to answer this question. Moreover, it explores conceptualizations of Ubuntu, examines its applications within the South Africa context and then considers its (potential) relevance to global citizenship and global governance. This is undertaken through a review of current literature and an analysis of semi-structured interviews involving participants from academia, politics, civil service and the NGO sector.
The research finds Ubuntu to be a cultural value system, analogous to a broad humanism, which informs both collective and individual identity and action. The concept also appears to have influenced South African public life in variety of ways, from decision-making (‘consensus-building’) to policy development to restorative justice initiatives. Furthermore, an emergence of Ubuntu within certain global discourses (such as debates around universal human rights and global governance reform) can, indeed, be observed.
Finally, on the basis of these findings, an attempt is made to fashion a global citizenship/governance framework of analysis. Limitations of the framework are then considered, followed by a brief discussion around the need for further research in this area.
Indigenous Peoples associate their own laws with the laws of the natural world, which are formally known as or translated as Natural or First Law. These laws come from the Creator and the Land through our ancestral stories and therefore, they are sacred. All aspects of life and existence depend on living and following these natural First Laws. Since colonization, Indigenous Peoples’ Natural Laws have been forcibly replaced by modern-day laws that do not take into account the sacred relationship between the Earth and all of her inhabitants. The force of societies who live outside of Natural Law has ensured the modern-day consequences of not living in balance with nature. Pandemics and global environmental change, including climate change, are all consequences of not following the Natural Laws that are encapsulated by the interconnected nature of the universe. Here we discuss Natural Law from an Indigenous paradigm and worldview which carries implications for planetary health and wider environmental movements around the globe.
Background:
Global Health has increasingly gained international visibility and prominence. First and foremost, the spread of cross-border infectious disease arouses a great deal of media and public interest, just as it drives research priorities of faculty and academic programmes. At the same time, Global Health has become a major area of philanthropic action. Despite the importance it has acquired over the last two decades, the complex collective term "Global Health" still lacks a uniform use today.
Objectives:
The objective of this paper is to present the existing definitions of Global Health, and analyse their meaning and implications. The paper emphasises that the term "Global Health" goes beyond the territorial meaning of "global", connects local and global, and refers to an explicitly political concept. Global Health regards health as a rights-based, universal good; it takes into account social inequalities, power asymmetries, the uneven distribution of resources and governance challenges. Thus, it represents the necessary continuance of Public Health in the face of diverse and ubiquitous global challenges. A growing number of international players, however, focus on public-private partnerships and privatisation and tend to promote biomedical reductionism through predominantly technological solutions. Moreover, the predominant Global Health concept reflects the inherited hegemony of the Global North. It takes insufficient account of the global burden of disease, which is mainly characterised by non-communicable conditions, and the underlying social determinants of health.
Conclusions:
Beyond resilience and epidemiological preparedness for preventing cross-border disease threats, Global Health must focus on the social, economic and political determinants of health. Biomedical and technocratic reductionism might be justified in times of acute health crises but entails the risk of selective access to health care. Consistent health-in-all policies are required for ensuring Health for All and sustainably reducing health inequalities within and among countries. Global Health must first and foremost pursue the enforcement of the universal right to health and contribute to overcoming global hegemony.
The emerging concept of planetary health—defined as the interdependent vitality of all natural and anthropogenic ecosystems (social, political, and otherwise)—emphasizes that the health of human civilization is intricately connected to the health of natural systems within the Earth’s biosphere. In the clinical setting, narrative medicine underscores the importance of absorbing, reflecting upon, and responding to the narratives—the stories—conveyed by patients. Education and interventions using the tenets of narrative medicine have demonstrated value to both patient and provider. Given the grand interconnected challenges of our time—compounded by misinformation and quasi-scientific narratives propagated by the ideology of neoliberalism—we argue that the principles and practice of narrative medicine can be applied on a larger scale, one with planetary health in mind. The role of beliefs, expectations, and agency—mindsets—in the link between narrative and planetary health are emphasized. We use a story of our own to demonstrate that the biological buffering capacity in response to a fast-food meal does not sit on a level socioeconomic playing field. Patient, community, and global health narratives are melding with powerful narratives set by commercial entities. The success of planetary health as a new concept will be strengthened by attention to the ways in which storytelling can influence positive change. No less important is an understanding of the ways in which stories contribute to what ails person, place, and planet.
The Universal Declaration of Human Rights, adopted on Dec 10, 1948, established a modern human rights foundation that has become a cornerstone of global health, central to public health policies, programmes, and practices. To commemorate the 70th anniversary of this seminal declaration, we trace the evolution of human rights in global health, linking the past, present, and future of health as a human right. This future remains uncertain. As contemporary challenges imperil continuing advancements, threatening both human rights protections and global health governance, the future will depend, as it has in the past, on sustained political engagement to realise human rights in global health.
Continuing injustices and denial of rights of indigenous peoples are part of the long legacy of colonialism. Parallel processes of exploitation and injustice can be identified in relation to non-human species and/or aspects of the natural environment. International law can address some extreme examples of the crimes and harms of colonialism through the idea and legal definition of genocide, but the intimately related notion of ecocide that applies to nature and the environment is not yet formally accepted within the body of international law. In the context of this special issue reflecting on the development of green criminology, the article argues that the concept of ecocide provides a powerful tool. To illustrate this, the article explores connections between ecocide, genocide, capitalism and colonialism and discusses impacts on indigenous peoples and on local and global (glocal) ecosystems.
Is it possible to be both a refugee and a citizen? For six decades, Tibetan refugees have refused citizenship in South Asia as part of their claims to Tibetan state sovereignty. They have lived in India and Nepal as refugee noncitizens, either undocumented or underdocumented, for multiple generations. But as Tibetans migrate to the United States and Canada, they gain citizenship through political asylum while maintaining their belonging to the Dalai Lama's refugee community. This shift in political practice is as situated in specific histories as it is in geographies. Tibetan citizenship practices in exile are not claims for recognition or forms of resistance; they are, rather, a refusal of international norms through a present‐day insistence on past and future political sovereignty.
Purpose
The purpose of this paper is to identify the practical value and leadership applications of the 12 virtues of the Lakota (Sioux) nation and their importance for ethical leaders in the modern world.
Design/methodology/approach
This paper describes and briefly summarizes each of the 12 Lakota virtues and presents parallel insights from the leadership literature in summarizing the ethically-related nature of the Lakota virtues.
Findings
The paper demonstrates that scholars in leadership affirm that the Lakota virtues have parallel scholarly support as important factors in ethical leadership.
Research limitations/implications
The paper affirms the importance of virtue-based leadership principles as a useful approach for modern leaders and demonstrates the wisdom and practical value of traditional Lakota perspectives. The opportunity to focus on the importance of virtue-based ethical leadership is reinforced.
Practical implications
Today’s current and would-be leaders can benefit by comparing their own perspectives about leadership with the 12 Lakota virtues. By examining their own behaviors and comparing them with the Lakota virtues, leaders and those who wish to lead can increase their understanding of the value of these virtues in the leader-follower relationship.
Social implications
The Lakota (Sioux) nation represents a noble people who were feared and respected. As Native Americans, the virtues of the Lakota nation greatly influenced the culture of this once great community of people, and the virtues that guided them and that continue to influence them today have practical value for modern society.
Originality/value
Little has been written in the management literature about the practical application of Native American virtues and values and the opportunity to revisit the implications of the Lakota virtues adds to the leadership literature and provides insights about this people.
The lifeworld term and the programmatic demand for lifeworld-orientation are well established within the entire field of modern day social work. The subject of this article is the introduction of a lifeworld-concept, that is based on an epistemological distinction between “lifeworld” (Lebenswelt) and “life conditions” (Lebenslage). In this context, the term “lifeworld” and its usage will be critically reconsidered and then contrasted to the term “life conditions”. By taking a closer look at the differentiation between the life we live (i.e. the live as it happens), the life we experience and the life which we communicate to others, it becomes possible to demonstrate the specific borders and requirements of perception and communication, which have to be handled responsibly in research, teaching and practical work in order to meet professional, legal and normative standards.
https://www.socwork.net/sws/article/view/438
Studying abroad is recognized as a key strategy in preparing students for future international
engagements and increasing their cultural intelligence (CQ). Although several studies
explore the impact of demographic factors, little is known about the impact of psychographic
determinants such as the motivation to go abroad. We analyze the role of cultural boundary
spanning (CBS) abroad as a mediator in the relationship between individual motives and CQ
in this context. Guided by self-determination theory, we surveyed 901 university students from
46 countries. The results indicate that CBS positively affects all four dimensions of CQ.
Structural equation modeling further reveals that intrinsic motivation and high selfdetermined
extrinsic motivation are positively related to CBS and that the impact of these
motivations on CQ is mediated by CBS. These findings contribute to our understanding of
processes that improve CQ and the roles of motivation and CBS in intercultural interactions
abroad. Based on our findings, we recommend that educators include motivation tests in the
selection process of exchange students. Moreover, they should consider the negative effect of
accompanying friends, and therefore, mix foreign and local students in dormitories, as well as
courses and extracurricular activities to support intercultural interactions. CBS skills may be
improved through intercultural training, compulsory multicultural team assignments, and
university ambassador programs. Further implications of our findings for business schools,
international offices, and students are discussed, and future research avenues are
highlighted.
Earth's natural systems represent a growing threat to human health. And yet, global health has mainly improved as these changes have gathered pace. What is the explanation? As a Commission, we are deeply concerned that the explanation is straightforward and sobering: we have been mortgaging the health of future generations to realise economic and development gains in the present. By unsustainably exploiting nature's resources, human civilisation has fl ourished but now risks substantial health eff ects from the degradation of nature's life support systems in the future. Health eff ects from changes to the environment including climatic change, ocean acidifi cation, land degradation, water scarcity, overexploitation of fi sheries, and biodiversity loss pose serious challenges to the global health gains of the past several decades and are likely to become increasingly dominant during the second half of this century and beyond. These striking trends are driven by highly inequitable, ineffi cient, and unsustainable patterns of resource consumption and technological development, together with population growth. We identify three categories of challenges that have to be addressed to maintain and enhance human health in the face of increasingly harmful environmental trends. Firstly, conceptual and empathy failures (imagination challenges), such as an over-reliance on gross domestic product as a measure of human progress, the failure to account for future health and environmental harms over present day gains, and the disproportionate eff ect of those harms on the poor and those in developing nations. Secondly, knowledge failures (research and information challenges), such as failure to address social and environmental drivers of ill health, a historical scarcity of transdisciplinary research and funding, together with an unwillingness or inability to deal with uncertainty within decision making frameworks. Thirdly, implementation failures (governance challenges), such as how governments and institutions delay recognition and responses to threats, especially when faced with uncertainties, pooled common resources, and time lags between action and eff ect. Although better evidence is needed to underpin appropriate policies than is available at present, this should not be used as an excuse for inaction. Substantial potential exists to link action to reduce environmental damage with improved health outcomes for nations at all levels of economic development. This Commission identifi es opportunities for action by six key constituencies: health professionals, research funders and the academic community, the UN and Bretton Woods bodies, governments, investors and corporate reporting bodies, and civil society organisations. Depreciation of natural capital and nature's subsidy should be accounted for so that economy and nature are not falsely separated. Policies should balance social progress, environmental sustainability, and the economy. To support a world population of 9-10 billion people or more, resilient food and agricultural systems are needed to address both undernutrition and overnutrition, reduce waste, diversify diets, and minimise environmental damage. Meeting the need for modern family planning can improve health in the short termeg, from reduced maternal mortality and reduced pressures on the environment and on infrastructure. Planetary health off ers an unprecedented opportunity for advocacy of global and national reforms of taxes and subsidies for many sectors of the economy, including energy, agriculture, water, fi sheries, and health. Regional trade treaties should act to further incorporate the protection of health in the near and long term. Several essential steps need to be taken to transform the economy to support planetary health. These steps include a reduction of waste through the creation of products that are more durable and require less energy and materials to manufacture than those often produced at present; the incentivisation of recycling, reuse, and repair; and the substitution of hazardous materials with safer alternatives. Despite present limitations, the Sustainable Development Goals provide a great opportunity to integrate health and sustainability through the judicious selection of relevant indicators relevant to human wellbeing, the enabling infrastructure for development, and the supporting natural systems, together with the need for strong governance. The landscape, ecosystems, and the biodiversity they contain can be managed to protect natural systems, and indirectly, reduce human disease risk. Intact and restored ecosystems can contribute to resilience (see panel 1 for glossary of terms used in this report), for example, through improved coastal protection (eg, through wave attenuation) and the ability of fl oodplains and greening of river catchments to protect from river fl ooding events by diverting and holding excess water. The growth in urban populations emphasises the importance of policies to improve health and the urban environment, such as through reduced air pollution, increased physical activity, provision of green space, and urban planning to prevent sprawl and decrease the magnitude of urban heat islands. Transdisciplinary research activities and capacity need substantial and urgent expansion. Present research limitations should not delay action. In situations where technology and knowledge can deliver win-win solutions and co-benefi ts, rapid scale-up can be achieved if researchers move ahead and assess the implementation of potential solutions. Recent scientifi c investments towards understanding non-linear state shifts in ecosystems are very important, but in the absence of improved understanding and predictability of such changes, eff orts to improve resilience for human health and adaptation strategies remain a priority. The creation of integrated surveillance systems that collect rigorous health, socioeconomic, and environmental data for defi ned populations over long time periods can provide early detection of emerging disease outbreaks or changes in nutrition and non-communicable disease burden. The improvement of risk communication to policy makers and the public and the support of policy makers to make evidence-informed decisions can be helped by an increased capacity to do systematic reviews and the provision of rigorous policy briefs. Health professionals have an essential role in the achievement of planetary health: working across sectors to integrate policies that advance health and environmental sustainability, tackling health inequities, reducing the environmental impacts of health systems, and increasing the resilience of health systems and populations to environmental change. Humanity can be stewarded successfully through the 21st century by addressing the unacceptable inequities in health and wealth within the environmental limits of the Earth, but this will require the generation of new knowledge, implementation of wise policies, decisive action, and inspirational leadership.
is an old African concept, a way of life that was like a religion in many African societies long before the days of colonisation. Ubuntu means to sacrifice for others selflessly, caring for and protecting your fellow human beings. Applying ubuntu in the workplace is not always understood. Ubuntu: Shaping the current workplace with (African) wisdom looks at how we can use the old values and wisdom of our forebears to create more humane and productive workplaces. In Ubuntu: Shaping the current workplace with (African) wisdom Professor Vuyisile Msila presents the five Ps of ubuntu, which contain the elements enabling organisations to thrive. An ubuntu-inspired workplace focuses on: • Dependability • Team work • Interconnectedness • Caring • Being led by a collective vision • Performance • Loyalty • Openness • Honesty • Transformational leadership Prof Vuyisile Msila is the Head for the Institute for African Renaissance Studies at Unisa. His research focuses on general leadership and management as well as professional development of school principals. He also focuses on African leadership models, the improvement of education and the Africanisation of curricula. The five Ps of ubuntu displayed in this book should be considered for effective workplaces. Vuyisile Msila has reconceptualised management and leadership in the workplace. Ubuntu-driven approaches have never been so relevant as they are today for thriving organisations. Prof Mishack Gumbo, (IKS Specialist), University of South Africa This very powerful book has to be the most definitive work I have read to date on the concept of ubuntu and what it means in the workplace. This is a truly seminal book that is a must-read for anyone hoping to implement and embed the African philosophy of ubuntu into their organisation. It offers a comprehensive and compelling theoretical range of underpinnings, with practical wisdom on how to make it work. Prof Shirley Zinn, CEO Shirley Zinn Consulting and non-executive director and trustee of boards and trusts
Forthcoming in Keepers of the Green World: Traditional Ecological Knowledge and Sustainability, edited by Melissa K. Nelson and Dan Shilling. This essay is written to address conversations about the best ways to engage in knowledge exchange on important sustainability issues between Indigenous knowledges and fields of climate, environmental and sustainability sciences. In terms of sustainability, a crucial facet of the self-determination of peoples such as Indigenous nations and communities is the responsibility and the right to make plans for the future using planning processes that are inclusive, well-informed, culturally-relevant, and respectful of human interdependence with nonhumans and the environment. Indigenous knowledges often play a crucial role in Indigenous planning processes. In my work, I have found that scientists often appreciate what I will call here the supplemental-value of Indigenous knowledges—the value of Indigenous knowledges as inputs for adding (i.e. supplementing) data that scientific methods do not normally track. In the domain of supplemental-value, Indigenous people’s planning processes will improve, in turn, by having access to the supplemented and hence improved science. But it is also the case that Indigenous knowledges have governance-value. That is, they serve as irreplaceable sources of guidance for Indigenous resurgence and nation-building. Scientists should appreciate governance-value because it suggests that for some Indigenous peoples in knowledge exchange situations, we need to be assured that the flourishing of our knowledges is respected and protected. I hope to make the case for why it is important for scientists who work with Indigenous peoples to understand governance value in the hopes that this understanding will improve their approaches to knowledge exchange with Indigenous peoples.
The following study was designed to determine the extent to which intercultural competence, as measured by the Intercultural Development Inventory, is impacted as a result of an overseas student teaching experience. Student teachers participating in an overseas student teaching experience from 8 to 15 weeks through the Consortium for Overseas Student Teaching were assessed prior to and at the end of the experience. Three groups were compared: an experience only group; one group with experience who were also sent reflective questions every 2-3 weeks; and a stay-at-home control group. Results suggest that overseas student teaching alone without a concerted effort to address intercultural growth is insufficient in bringing about a change in intercultural competence. Recommendations for program providers and schools of education are provided.
This study examined US undergraduate students’ intent to study abroad upon college entry and their actual participation in study abroad during their undergraduate years, correlating the college outcomes of three cohorts to identify trends. The findings show that study abroad intent and participation are interrelated and shaped by an array of factors, including gender, race or ethnicity, major, and involvement in college activities. While mathematical ability and helping to promote racial understanding negatively affected study abroad intent, aspiring to earn an advanced degree, time spent socializing with friends, artistic ability, seeking to improve understanding of other countries and cultures, and expectations to join a social fraternity or sorority, to be satisfied with college, and to participate in student clubs or groups positively influenced study abroad intent. Also, the findings indicate that involvement in the student government, a music or theater group, a political club, club sports, and off-campus study negatively affected participation in study abroad. Finally, the findings reveal that study abroad made a unique contribution to college outcomes, such as understanding moral and ethical issues, communication skills, academic performance, and overall satisfaction. Implications for higher education researchers, study abroad professionals, senior administrators, faculty advisors, and college students are discussed.
Executive summary Prompted by the 20th anniversary of the 1993 World Development Report, a Lancet Commission revisited the case for investment in health and developed a new investment frame work to achieve dramatic health gains by 2035. Our report has four key messages, each accompanied by opportunities for action by national governments of low-income and middle-income countries and by the international community.
As leisure studies and higher education more generally embrace the themes of
sustainability and global citizenship, it is important to investigate educational initiatives
that purport to achieve these goals. Using transformational theory of
transformative learning, this study examined the experiences of 150 US university
students who participated in three interdisciplinary short-term study abroad
programmes that focus on sustainability in Australia, New Zealand and Fiji. The
programmes are highly experiential with the curriculum structured around modules
targeted at a particular destination, visited on a specific programme. At the
conclusion of the programmes, the students were asked to reflect on their experiences
in response to four open-ended questions. The data were coded by the
research team, and guided by the tenets of sustainability and transformative
learning theory. Four themes were identified: a new sociocultural understanding;
a new connection with the natural world; economic considerations; and making
changes. The findings provide insights into some ways US students have been
introduced to the need for, and importance of, sustainable practices in daily life.
In turn, support is provided for the supposition that programmes that are highly
experiential and involve critical reflection have the potential to shift students’
worldviews.
abstractIn this article I propose a Yin Yang perspective to understand culture. Based on the indigenous Chinese philosophy of Yin Yang, I conceptualize culture as possessing inherently paradoxical value orientations, thereby enabling it to embrace opposite traits of any given cultural dimension. I posit that potential paradoxical values coexist in any culture; they give rise to, exist within, reinforce, and complement each other to shape the holistic, dynamic, and dialectical nature of culture. Seen from the Yin Yang perspective, all cultures share the same potential in value orientations, but at the same time they are also different from each other because each culture is a unique dynamic portfolio of self-selected globally available value orientations as a consequence of that culture's all-dimensional learning over time.
This paper addresses widely held views about Middle East and North African (MENA) activists with a focus on Islamic women’s activism in Egypt and their mobilizations. Employing Carole McGranahan’s concept of refusal, this article adds to the literature on activism to illustrate how Islamic women’s activism in Egypt contribute to a richer understanding of activism. They are studied extensively pre-uprisings and immediately after the uprisings. By applying the concept of refusal, this article sheds light on the assumption that activists’ positioning in states of authoritarian rule invariably reduces the status of such actors to ‘subjects’, when they are actually citizens engendering change. The article argues that, particularly in light of growing economic challenges, Islamic women’s activism has taken a new form, one that is generative, productive, and potentially empowering.
Since 2003, colleges and universities have used branch campuses and partnerships in China to further institutional missions toward globalization. These efforts include programs in Leadership Studies founded in Western schools of thought. Questions of values and ethics persist, with debate whether such programs are veiled attempts of academic colonialism with minimal regard for cultural implications. Using relevant examples and drawing on the current literature, this chapter presents arguments supporting and opposing the introduction of western-based Leadership ideologies into Chinese culture. Institutional leaders, educators, and researchers are called to create culturally intelligent opportunities for leadership development and education curriculum in China.
Health and well-being are a function of familial relationships between Native Hawaiians and their land. As a result of settler colonialism, Native Hawaiians face systemic and social barriers, which impede their relationship to land, with implications of adverse health outcomes. This qualitative study explores changes in health among Native Hawaiians, with a specific focus on food systems and the environment. Community-engaged research approaches were utilized to recruit 12 Hawaiian adults. The major themes include the following: (1) health as holistic and a harmonious balance, (2) nutrition transition and current connections to ‘āina (land extending from the mountain to the sea; that which feeds or nourishes), and (3) food sovereignty and community solutions to uplift the Lāhui (Nation of Hawai‘i). Consideration of cultural values, community strengths, and traditional lifestyle practices may address health inequities and changes in food systems related to health that stem from colonization, determinants of health, and environmental changes.
The aims of this paper are: (1) to review and reflect upon emerging trends within integrative personality models; and (2) to propose a broad personality model that recognizes the importance and interdependency of personality within the context of Planetary Health.
The results of a mini-review on “personality” and “integral model” over the past five years (2012–2017) revealed recent trends within personality research. The most popular topics on integrative models of personality (ranked by frequency of peer-reviewed publications) were related to: interactions with the environment (social, cultural, organizational, relational, natural, etc.); life-style (also Quality of life); the bio-psyco-social model; emotions and emotional intelligence.
The observed bidirectional influence of the environment (both social and natural) and the development of a healthy personality are in line with the Planetary Health framework, which stresses the links between the health of human civilization and the natural systems on which they depend. Based on these findings, an Environmentally Integrative Personality model is suggested, which highlights both, the mechanisms underlying personality development and the bidirectional interactions between environment and health and well-being. This model may lead to a deeper understanding of the role of ethical dimensions of personal behavior within a Planetary Health perspective.
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The clash of cultures, coupled with rapid technological advances, seems to be pushing us in paradoxical directions. On the one hand, the world seems to be falling apart; while on the other, the world seems to be converging. Do we have thoughtful leaders to guide us through these uncertain times? As globalization breaks down barriers, global leaders are becoming more visible players on the world stage. From executives of multinational corporations (e.g., high-tech entrepreneurs in Silicon Valley) to social activists (e.g., Malala Yousafzai), individuals from many different cultural backgrounds and ages are reshaping the way we see global leadership. These global leaders have to contend with a variety of transnational contexts that call for different leadership styles. This book assesses four of these styles – transactional, participatory, transformational, and directive – with representative case studies for each. The book also provides practical skills that global leaders must master in order to be more effective at the transnational level – cultivating a global mindset; developing intercultural communication; leveraging diversity and inclusion; and managing intercultural conflict. The book closes with a chapter about the impact of Artificial Intelligence (AI) and robotics on global leadership.
This article examines the role of international service-learning (ISL) in facilitating undergraduates’ exploration of their conceptions of self (i.e., self-exploration). Conception of self refers to the use of values to define one’s role in a social/cultural group or organization and in society, and to determine current actions and future commitments. ISL is intentionally structured activities involving students in social services in overseas settings. Existing research underscores the importance of inducting students to other-oriented (showing care and empathy for others) values in facilitating their self-exploration through ISL. Interviews with 48 students in Hong Kong who participated in ISL revealed qualitative differences in students’ conceptions of self related to moral, cultural, and leadership values. The findings highlight the need to guide students to critically self-reflect on their values and actions, and build reciprocal relationships with others. Implications for international educators and service-learning practitioners to support students’ self-exploration in ISL are proposed.
The aim of this article is to develop a practical theological perspective on ubuntu, a (Southern) African tradition of values, norms, and practices. The context and contested nature of ubuntu are first described. Next we investigate the notion of ubuntu from the perspective of moral theory. Using Paul Ricoeur’s three-phase model, we explore ubuntu ethics from the perspective of the good (virtue ethics), the right (duty ethics) and the wise (situation ethics). Lastly we reflect on the possible significance of ubuntu ethics for practical theology, and
highlight the importance of ubuntu for religious practice, especially with regard to moral formation and education in faith communities and the public sphere.
This paper explores various integrative frameworks that are contributing to an emerging transdisciplinary meta-perspective on sustainable development. It proposes a holistic/integral strategy based on scale-linking design for human and planetary health: First, 'Integral Theory', 'Spiral Dynamics' and 'Integral Ecology' are briefly reviewed as dynamic mapping methodologies to structure, facilitate and mediate between diverse value systems and perspectives of multiple stakeholders and disciplines. Changes in worldview, value system, and intentionality are crucial to the emergence of a sustainable civilization. Second, design is described as a transdisciplinary integrator and facilitator of informed decision making in the face of uncertainty. Design for systemic health can catalyse the sustainability transition. Third, the paper outlines how complexity theory, combined with a holistic conception of health, informs a scale-linking approach to sustainable design. Systemic health is a scale-linking, emergent property of healthy interactions and relationships within complex dynamic systems. The health of human beings, societies, ecosystems and the planetary life support system is fundamentally interconnected and interdependent. Sustainability, as a process of community-based learning, is expressed through design that is informed by ecological principles and adapted to local, regional and global limits and opportunities. In general, sustainable design is synergetic, symbiotic, scale-linking, salutogenic and sacred. There is a need to integrate ecological, social, cultural, economic and psychological (spiritual) considerations into a flexible and responsive strategy to facilitate the sustainability transition. Design for human and planetary health requires a transdisciplinary dialogue aiming for appropriate solutions and community-based visions of sustainability.
The erosion of the three interlocking dimensions of nature, society and self is the consequence of what Felix Guattari referred to as integrated world capitalism (IWC). In South Africa the erosion of nature, society and self is also the consequence of centuries of colonialism and decades of apartheid. In this paper I wish to explore how the African philosophy of ubuntu (humanness), which appears to be anthropocentric, might be invoked to contribute to the healing of the three ecologies—how healing of the social might transversally effect healing of nature and the self. My theoretical exploration has relevance to education in South Africa, given that a mandate of national curriculum policy is that indigenous knowledge systems form part of the discursive terrains of all school learning areas/subjects.
Bennett, T. M. B., N. G. Maynard, P. Cochran, R. Gough, K. Lynn, J. Maldonado, G. Voggesser, S. Wotkyns, and K. Cozzetto, 2014: Ch. 12: Indigenous Peoples, Lands, and Resources. Climate Change Impacts in the United States: The Third National Climate Assessment, J. M. Melillo, Terese (T.C.) Richmond, and G. W. Yohe, Eds., U.S. Global Change Research Program, 297- 317.
While much has been written about leadership, very little research has examined North American Aboriginal leadership. Drawing upon a qualitative methodology, our findings suggest several differences in how Aboriginal leaders view leadership; compared to non-Aboriginals or mainstream approaches to leadership. We found that Aboriginals view leadership as a spiritual endeavor that is holistic and egalitarian in nature. Aboriginal leaders use a more indirect style of communication that frequently invokes traditional imagery, story-telling and animal-based metaphors. Aboriginal leaders also draw from the Medicine Wheel as a guide. In conclusion, we discuss several challenges shared by Aboriginal leaders including the tall poppy syndrome and walking in two worlds and accordingly, offer managerial implications of our findings.
traditional knowledge of indigenous community and the value of this knowledge for managing SES. Moreover, it gives a framework of different type of knowledge: local-manager-institution-world view being the latter the most difficult to change
Would it ever be possible to devise a genuine "Theory of Everything," one that would truly explain not just the world of insentient matter addressed by physics, but the emotional, mental, and spiritual realms as well? In this book, Ken Wilber begins just such an attempt with a concise presentation of his integral vision--a quest for a holistic approach that, he says, invites us to be a little more whole, a little less fragmented, in our work, our lives, and our destiny. (PsycINFO Database Record (c) 2012 APA, all rights reserved)