1. How do we explain the principles of systems leadership to others?
1.1. (Look into "Training and Advisory Programs:"... (p. 11))
2. What is systems-/decolonizing leadership?
2.1. "Decolonial Leadership, an intercultural leadership model that although valuing Western theories and perspectives, goes beyond the Western canon and creates the conditions and spaces for much needed dialogue without big asymmetries of power between knowledges and epistemologies." (p. 106)
2.2. "[A] new approach that allows all people to choose, individually or collectively, between various cultural orientations and, above all, the freedom to produce, criticize, change, and exchange culture and society." (p. 120)
2.3. "[A] horizontal process that includes the borders and the margins and their people, a decolonial leadership resulting from the encounter of different local perspectives with the aim of creating a global approach where one local approach is not imposed upon the rest." (p. 118 f.)
2.4. Decolonial leadership "goes beyond the current paradigms in the field of leadership studies." That includes Western perspectives as well as non-Western perspectives. (p. 121)
2.4.1. ("[T]he critique to the hegemony of Western knowledge does not imply that Western epistemology is not valuable. "(p. 119))
2.5. "In this article, emancipatory processes lead by subaltern social groups - that emphasize the work and struggle of culture and identity to challenge the dominant social order - are defined as decolonial leadership. More specifically, decolonial leadership is the process that aims to decolonize society debunking myths and narratives imposed with the Eurocentric social order and taking control of reality from the cultural perspectives and collective leadership approaches of the subaltern social groups." (p. 2)
2.6. "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." (p. 1)
2.6.1. "[T]he concept of symbolic power is directly linked to a process of liberation and emancipation, while more traditional leadership and identity work has often been approached in the leadership literature from a perspective of control and regulation" (p. 15)
2.7. The concept of identity struggle and connecting power relations with identity are present in critical leadership studies (CLS) (p. 5)
2.7.1. ("Bourdieu conceptualized identity as a field for struggle." (p. 5))
2.7.2. “[T]he identities of followers and leaders are frequently a condition and consequence of one another” (p. 5)
2.8. ("[I]t is through processes of collective action and identity how a process of decolonial leadership unfolds and how, eventually, subaltern social groups will have the capacity to leverage power and change the dominant social order." (p. 6))
2.9. "[C]ollective processes of leadership imply that one no longer perceives leadership as a phenomenon that belongs to a few chosen ones but as a process where everybody can and should lead." (p. 14)
2.10. ("[L]eadership is not the sole responsibility of one in- dividual who acts in a vacuum. (p. 14))
2.10.1. But "a process where everybody needs to lead." (p. 15)
2.10.2. "leadership is co-constructed through collective sense- and meaning-making" (p. 16)
2.11. Regarding the purple text, because it is specifically about decolonial leadership in specific Native American communities: "[T]he work of leadership and struggle of identity with a subaltern social group whose identity has not suffered an intense process of destruction might result in a different implementation of decolonial leadership."
2.12. ("[T]he core value for an indigenous leadership style is a strong belief in connectedness; that is, everything is connected to everything else. A firm and unquestioned commitment to spirituality, the sacredness of all life, and respect for all that exists and existed sets in and around the leader." (p.1))
2.13. "DLMOX (Diverse Leader-Member Exchange Organizational Paradigm) leadership model of drawing on social identities, lived experiences, and social contexts goes against using the prevailing Western cultural norms to shape the development of culturally specific, non-hegemonic paradigms of leadership. The DLMOX emphasizes “the diverse composition of leaders and members and define the organizational and external environment as both diverse and global [...]" (p. 1)
2.14. ("Leadership can be interpreted as transformation, mobilization of people, “the process by which ‘social order’ is constructed and changed”[...] (p. 2))
2.15. “Systems Leadership initiative” (p. 15)
2.15.1. Systemic view
2.15.2. Multi-stakeholder ownership and championship
2.15.3. Clearly designated coordinators or facilitators
2.15.4. An ability to learn, adapt and change
3. What actions are reflective of systems/ decolonial leadership? What strategies are implemented?
3.1. “leadership should be aimed at helping to free people from oppressive structures, practices and habits encountered in societies and institutions, as well as within the shady recesses of ourselves” (p. 120)
3.2. "Applying the concept of collective action allows the connection with the idea of collective sense-making and framing within organizations and the development of collective identities."(p.6 f.)
3.3. "(1) creating a safe space for cultural resistance and de- colonization and (2) providing a platform for collective action and identity. The combination of a safe space for developing the identity struggle with a platform from which unfolding processes of collective action resulted in creating a collective identity of the group." (p. 8)
3.4. Empowering others "by appreciating their cultural identity.. (p. 9)
3.4.1. Teaching about you culture (regarding subaltern social groups), your history in community. (For example: Native American summer leadership camp) (p. 13)
3.5. Not assimilating to dominant culture but building safe spaces for people to celebrate their culture and identity. Displaying positive symbols/images of a culture. (p. 11)
3.5.1. "[S]afe spaces and platforms are critical to developing decolonial processes of leadership" (p. 14)
3.6. (Providing platforms for sense-making and collective action. (p. 12))
3.7. Not "shooting for the status quo" but "going a step above" (p. 12)
3.8. Involving as many people as possible in (regular) events. (p. 13)
3.9. "Another strategy of the organization to enhance collective action is creating workshops and trainings to educate on how to organize and share good practices from the past that were successful for the community." (p. 13)
3.9.1. "[T]he organization was very intentional in unfolding processes of framing and collective action that challenged the dominant social order." (p. 14)
3.10. "[A] decolonial process of leadership develops different strategies to build symbolic power using frames that, beyond language, can be created through role modeling, architecture, artwork, clothing, and so on." (p. 15)
3.11. "[S]trategies that are emergent, adaptive and flexible, because complex systems are always changing." (p. 8)
3.12. "The CLEAR Framework for Leading Systems Change" (p. 4)
3.12.1. "Convene and Commit"
3.12.2. "Look and Learn"
3.12.3. "Engage and Energize"
3.12.4. "Act with Accountability"
3.12.5. "Review and Revise"
3.13. “Planet-centered design”[: ...] system mapping and visualization, interactive dialogues, and big data to elicit breakthrough insights, transform stakeholder interactions, and catalyze and support communities of purpose." (p. 10)
4. Decolonial leadership for cultural resistance and social change: Challenging the social order through the struggle of identity
5. Decolonizing Leadership Studies: Overcoming Obstacles Toward An Intercultural Dialogue Between Knowledges
6. Sources (colorcoded):
7. Global & Culturally Diverse Leadership in the 21st Century Decolonial Leadership: From a Local and Hegemonic Paradigm Toward a Global and Intercultural Perspective of the Field
8. Very similar (even has the same quotes) to the rose source. Repetitions not included.
9. What does it mean to act with a decolonial orientation to leadership?
9.1. Understanding barriers to dialogue among cultures and knowledges such as classism, racism, sexism and cultural epistemicide. (p. 114 f.))
9.2. (Having a "perspective [that] contributes to a more re- lational and collective understanding of leadership and views culture and identity as fields for struggle." (p. 8))
10. What are the skills/competencies that a systems leader has? What skills do we need to develop to become leaders with that orientation, to practice that kind of leadership?
10.1. "[L]eadership in the 21st century will need to address constant change, complexity, and interdependence, and leaders will need to be flexible, critical, and learn collective styles of leadership." (p. 119)
10.2. "Leaders with social identities reflective of marginalized or minority groups [...] must develop self-monitoring skills and use race and other dimensions of diversity, such as sensitivity to exclusion, as a positive resource rather than a deficit or weakness." (p. 1)
10.3. "[S]ubject expertise, strategy development, program management, coalition-building, and collaboration"
10.4. "[A] combination of knowledge, skills and mindset, applied to create systemic transformation [...]" (p. 7)
10.5. "[T]he quality of awareness among people in a system drives the quality of results produced by that system." → "awareness, insight and co-creation" (p. 9)
10.6. "Design Thinking, it encouraged creativity, experimentation and flexibility [...]" (p. 10)
10.7. Systems Leadership Key Elements (p. 4)
10.7.1. The Individual: The skills of collaborative leadership to enable learning, trustbuilding and empowered action among stakeholders who share a common goal
10.7.1.1. "Individual Systems Leaders must exercise their influence with integrity, respect, and a learning mindset." (p. 14)
10.7.1.2. "They emphasize personal transformation as an essential accompaniment of system change. Systems Leaders can both develop these capabilities within themselves, and encourage them in others."(p. 14)
10.7.2. "The Community: The tactics of coalition building and advocacy to develop alignment and mobilize action among stakeholders in the system, both within and between organizations"
10.7.2.1. "Ideally, relevant stakeholders are well-networked and well-coordinated around shared interests and the common good." (p. 14)
10.7.2.2. "Systems Leaders must work to illuminate this community of interest by deepening trust, understanding, and recognition of that shared interest among the diverse actors in a system." (p. 14)
10.7.3. "The System: An understanding of the complex systems shaping the challenge to be addressed"
10.7.3.1. The stakeholders needs to be diverse. Everyone needs to gain "insights and data from many sources." (p. 15)
10.7.3.2. "[D]ebating its boundaries, mapping its elements and dynamics; and considering the environment around the system that influences and enables it, Articulating the role of power dynamics within a system, and identifying who benefits or is disadvantaged [...]" (p. 15)
10.7.3.2.1. (➡ Self-assessment tools (Annex 2))
10.8. A "“System Leader” [... is] someone who catalyzes collective leadership, action and innovation to address society’s most complex challenges." (p. 11)
11. Why is decolonizing leadership important? What's the problem with traditional models of leadership?
11.1. "The current Postcolonial world has become the prison of [...] the monologue of a Western worldview." (p. 104)
11.1.1. Colonial concepts are still in our minds. Society has still power asymmetries. (p. 104)Hindering of "
11.1.1.1. Hindering of "horizontal dialogue between cultures and epistemologies" (p. 104)
11.1.2. (The dominant US/Western Europe-centered perspective on leadership iis an indication of "the enduring presence of imperialism". (p. 105))
11.2. "[T]he current state of leadership studies is concerned with individualistic heroic and leader-centric notions that ultimately are disempowering people and preserving the status quo" (p. 120)
11.3. Traditional leadership models fail to adress diversity. (p. 105)
11.3.1. "traditional paradigms do not seek inclusiveness or the removal of historical and structural barriers for those precluded from these roles" (p. 105)
11.3.2. "[S]ome of these leadership theories may not be relevant or practically applied in other cultural contexts because [...] they] have largely sought universal dimensions to characterize leader behaviors and attributes” (p. 105)
11.4. Decolonozing leadership "will create the spaces to initiate a true and efficient intercultural dialogue aimed at broadening different cultural perspectives and seeking social and cognitive justice in today’s Postcolonial contexts." (p. 106)
11.5. "[T]he dominant social order is supported through the internalization of assumptions of individualistic and vertical views of leadership where a leader at the top accumulates all the power" (p. 2)
11.6. "The Eurocentric perspective “naturalizes” domination and oppression and “universalizes” a hegemonic worldview and its social order as superior to the rest. This dominant social order establishes a hierarchy between races, cultures, and identities that results in an asymmetrical distribution of power, recognition, and value." (p. 2)
11.6.1. ("Leadership can be understood as a social myth that functions to legitimize a specific social order." (p. 2))
11.7. “[M]ost studies have downplayed the connection of race-ethnicity to the systems of oppression that defined their leadership. Yet, the racial–ethnic identities of these leaders and their followers might not just be relevant but central cultural resources of their work” (p. 5)
11.8. ("[T]o address the power imbalances that mainstream concepts of leadership embrace, a fundamental reformulation of the notion of leadership is critical" (p. 6))
11.8.1. "[D]istributive and participatory way of exercising leadership that, instead of annihilating people, can empower them in a more emancipatory way." (p. 15)