Latest from the SLAC Blog

Welcome to our website School Leadership Across Contexts.
This work was born out of a need by scholars and practitioners to address the gap in educational and school leadership theorizing and discourse from the continent of Africa and other non-western contexts.

Professor Ann Lopez recently gave a keynote at the 2022 UCEA Conference in Seattle, USA

Check the youtube link below

Professor Lopez gave a keynote at the 2022 UCEA. The youtube link below

The 2022 conference theme was Working For/With Equity and Leadership
Toward Sustainability.

The Mitstifer Lecture entitled “Keeping the Vibe: Embedding & Sustaining Critical Equity Through Community Building, Discerning & Rejoicing” at the 2022 University Council for Educational Administration Convention. Key things to embedding and sustaining critical equity:

community building
be discerning – unsettle narratives of neoliberalism, colonialism and ask alternative questions
create space for joy

https://www.youtube.com/watch?v=nDDp-RAF2Lk

Colonization is an ongoing process

Blog Post by Professor Ann Lopez
Ontario Institute for Studies in Education
“While some prominent scholars such as Edward Said, Franz Fanon, Homi Bhabha and others have theorized the impact of colonialism through a post-colonial discourse, many critical scholars recognize that colonialism is an ongoing process and advocate for anti-colonial theorizing and praxis“

_{By Ann E. Lopez, Professor, Educational Leadership & Policy Department of Leadership, Higher and Adult Education, Ontario Institute for Studies in Education, University of Toronto}.

Introduction

Colonialism the “appropriation of the sovereignty and resources of a nation or nations to the economic and political benefit of the colonizer” (Green 2007b, p. 143). Also, its critical to reflect that colonialism has not ended with the physical occupation of land in some areas but is an ongoing process. The death of Queen Elizabeth last September of 2022 sparked global dialogue on colonization and the lasting impact of colonization on spaces and peoples across the globe. While some prominent scholars such as Edward Said, Franz Fanon, Homi Bhabha and others have theorized the impact of colonialism through a post-colonial discourse, many critical scholars recognize that colonialism is an ongoing process and advocate for anti-colonial theorizing and praxis. Colonialism is not only a historical event but an ongoing process (Green, 2007b). The blog explores colonization as an ongoing process and how it manifests in all life aspects. Ross (2019) asks how we talk about a story that began hundreds of years ago and became a global phenomenon that spans continents and centuries. And how does understanding the past help us make sense of the present?

Campbell (2012) suggests that colonialism is an ongoing process that operates in spaces like academic institutions through knowledge production. Quijano (2007) suggests that the coloniality of power, domination of Eurocentric control, and coloniality of knowledge, the hegemony of Eurocentric knowledge, continue to operate in all aspects of life. Martinot (2019) suggests that “we all live within a multiplicity of coloniality, subjected in both body and mind. It is not only our labour or our sexualities and genders that mark colonial relations; it is not only the wars, the mass murder and death squads organized by imperialist classes, nor the sub colonies formed by women, African-American communities, or ethnic identities; it is also the hegemonic mind, the white, or masculinist, or heterosexist, or national chauvinist mind that constitutes and is constituted by coloniality” (Martinot, 2019, p.1). Colonial domination not only shapes our ideas about race but also strongly influences how people think about class, culture, gender, and sexuality (Clogg, 2020). Indigenous peoples across the globe continue to experience the impact of colonization in their lived realities.

Midzain-Gobin and Smith (2022) suggest that colonization is still present in Canada, especially in the current government systems, and that there needs to be more intentional recognition instead of relying on discourses of ‘reconciliation.’ Tuck and Yang (2012) refer to“settler moves to innocence,” which theorizes an attempt to reconcile settler guilt and complicity and rescue settler futurity. There is a need for critical debates and discussions about colonization and its continuous negative impact on Indigenous, Black and global majority communities within Canada. Clogg (2020) argues that laws, economic structures and cultural biases are grounded in European colonialism and that colonialism did not disappear when nations gained independence in the mid-20th century. The legacies of colonialism and empires call for an ongoing decolonizing and decolonial project that produces alternate models, structures and epistemologies. As Martinot (2019) argues, an alternate political culture is needed that removes the centrality of Eurocentrism in all its modes of thought control; an alternate political culture would be a “framework for political autonomy that speaks in terms that the Eurocentric subject-object paradigm cannot hear….a cultural framework to resist all efforts to reduce it to a subject-object paradigm again and to commodify it. It has to be political to critically address the structures and ideological frameworks of the coloniality of power in opposition. And it has to be alternate to contest eurocentrism as the enemy without falling into the language of eurocentrism in doing so” (Martinot, 2019, p2).

As we mark the International Day of Remembrance of the Victims of Slavery and the Transatlantic Slave Trade, the continued trauma inflicted on a continent and its people cannot be forgotten. Solidarities across contexts, identities and space are needed to build new and alternative futurities. Quijano urges us to think of decoloniality in epistemological, liberatory, relational, and intercultural terms. “The liberation of intercultural relations from the prison of coloniality also implies the freedom of all peoples to choose, individually or collectively, such relations: freedom to choose between various cultural orientations, and, above all, the freedom to produce, criticize, change, and exchange culture and society. This liberation is part of the process of social liberation from all power organized as inequality, discrimination, exploitation, and domination” (Quijano, 2007, p. 178). It is time to learn to free ourselves from the Eurocentric mirror where our image is always distorted. It is time, finally, to cease being what we are not (Quijano, 2000).

References

References

Campbell, M. (2012). Forward: Charting the Way: In Contours of a People: Metis Family, Mobility and History. In N. St-Onge., C. Podruchny, & B. Macdougall, (Eds.) (pp. xiii-xxvii). Norman, OK: University of Oklahoma Press.

Clogg, J. (2020, March 11). Colonialism is alive and well in Canada. West Coast Environmental Law. Retrieved October 1, 2022, from https://www.wcel.org/blog/colonialism-alive-and-well-in-canada

Ross, E. (2019, October 9). The past is still present: Why colonialism deserves better coverage. The Correspondent. Retrieved October 1, 2022, from https://thecorrespondent.com/32/the-past-is-still-present-why-colonialism-deserves-better-coverage.

Green, J. (2007b). Balancing Strategies: Aboriginal Women and Constitutional Rights. In J. Green (Ed.) Making Space for Indigenous Feminism, (pp.140-155). Black Point, NS: Fernwood.

Martinot, S. (2019). The Coloniality of Power: Notes Toward De-Colonization. Retrieved from https://www.ocf.berkeley.edu/~marto/coloniality.htm 

Midzain-Gobin , L., & Smith , H. (2022, September 13). Not in the past: Colonialism is rooted in the present. The Conversation. Retrieved October 1, 2022, from https://theconversation.com/not-in-the-past-colonialism-is-rooted-in-the-present-157395.

Quijano, A. (2000). Quijano, A. (2000). Colonialidad del poder y clasificación social. Festschrift for Immanuel Wallerstein. Journal of World-Systems Research. VI, 2, 341-385.

Tuck, E., & Yang, K. W. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, Education & Society. Retrieved October 1, 2022, from https://jps.library.utoronto.ca/index.php/des/article/view/18630

Decolonizing Education: Implications for Education and Schooling in Zambia

1^st Annual Decolonizing Education Conference Kwame Nkrumah University, in collaboration with the Centre for Leadership and Diversity, OISE University of Toronto
“Decolonizing education is a process that seeks to dislodge vestiges of colonialism in education and schooling, decenter Eurocentric knowledge, and centring local indigenous knowledge”

_{By Ann E. Lopez, Professor, Educational Leadership & Policy Department of Leadership, Higher and Adult Education, Ontario Institute for Studies in Education, University of Toronto, Canada; Mayamba Sitali, Dean, School of Education Kwame Nkrumah University, Zambia and Racheal Kalaba, Doctoral Student, Research Fellow, Department of Leadership, Higher and Adult Education , Ontario Institute for Studies in Education, University of Toronto and Founder -ZamWILL, Zambia.}

Introduction

Decolonizing education is a process that seeks to dislodge vestiges of colonialism in education and schooling, decenter Eurocentric knowledge, and centring local indigenous knowledge. Colonial education in spaces that were colonized, for example, on the African continent, assured not only the supremacy of European languages and epistemologies but the inferiorization of African worldviews, epistemic locations, styles of expression, and forms of description (Abdi, 2009; Wa Thiong’o, 1986). Decolonizing theorizing, practice, pedagogies, and ways of knowing is about reclaiming geographies and spaces of knowledge and knowing (Abdi, 2009), and undoing coloniality (Oyedemi, 2020). Embracing new philosophies of education is not easy. There needs to be a willingness and recognition that existing students will benefit and thrive from decolonizing approaches that Centre their experiences and local knowledge. Educators in western countries and the global south have not always identified the legacies of colonialism in education and schooling thereby perpetuating inequities that impact students. (Lopez, 2020).

As more and more countries that were former colonies, especially on the continent of Africa seek to reimagine their education systems to address local economic and social shifts and highlight and respond to the United Nations’ sustainable goals, they are looking at the possibilities a decolonizing educational approach offers. Scholars and practitioners are discussing what is in the curriculum, what is not, and what should be in the curriculum to have an education system that responds to the needs of society. Universities are a part of this global movement as they seek to develop further global collaborations and partnerships to enhance quality higher education in various areas. In response to these scholars and practitioners at Kwame Nkrumah University, School of Education, Kabwe Zambia, in collaboration with the Centre for Leadership and Diversity, Ontario Institute for Studies in Education, University of Toronto held the 1st Annual International Conference on Decolonizing Education in Zambia. Scholars and practitioners from across the continent of Africa, the Caribbean, Canada, the United Kingdom, and the United States were invited to share research and conceptual papers. The conference’s theme was: Decolonizing Education: Re-Imagining Education Policy, Leadership and Curriculum Development Drawing on Local Knowledge and Current Trends”. The conference’s focus was improving education by drawing on local Indigenous knowledge. Research, practice, and experience have shown that students thrive best when teaching and learning are connected to their lived experiences. In post-colonial contexts like countries on the continent of Africa and Zambia, where the conference was held, this means embedding in curricula local knowledge that has been kept at the margins in teaching and learning.

Understandings of decolonization include;
Drawing on local knowledge. Decolonizing the mind, learning to believe in local knowledge and concepts. See their value and include them in teaching and learning. Unlearning messages and beliefs from the past that position African knowledge as not good enough. Valuing the rich cultural and traditional values transmitted through local languages as a source of curriculum content. There is a desire for decolonizing approaches in education, especially curriculum at various levels of the education continuum in Zambia and other African countries. Assessing the sovereignty and power to determine what should be added and excluded from the education curriculum in Zambia due to dependence on external financing for such an exercise. Assessing the extent to which colonial history shaped the content, methods, and approaches to various levels of education. (Lopez, 2020; Wa Thiong’o, 1986; Dei, 2012). In this blog, we share some themes that emerged from the conference. Scholars from both universities will continue to ask critical questions and engage in collaborative research to inform education and schooling, not only in Zambia but the continent of Africa, other spaces in the global south and contexts where colonialism has impacted education and schooling. The following emerged as overarching areas that require attention a) Curriculum Development; b) Early Childhood Education; c) Assessment and Evaluation; d) Teacher Education and Training, e) Leadership Development; and f) Building Capacity in Higher Education

References
Abdi, A. A. (2009). Oral societies and colonial experiences: Sub-Saharan Africa and the de facto power of the written word. Education, Decolonisation and Development: Perspectives from Asia, Africa and the Americas, pp. 39–56.
Dei, G. S. (2012). Indigenous anti-colonial knowledge as ‘heritage knowledge’ for promoting Black/African education in diasporic contexts. Decolonization: Indigeneity, Education & Society, 1(1)
Lopez, A. E. (2020). Restoring capacity: Decolonizing education and school leadership practices. Decolonizing educational leadership (pp. 51–67). Springer.
Oyedemi, T. (2020). (De) coloniality and South African academe. Critical studies in education, 61(4), 399-415.
Wa Thiong’o, N. (1986). Decolonising the mind: The politics of language in African literature. East African Publishers.

new blog

Grounding Leadership Development in Local Knowledge and Context: The Case for African Indigenous Knowledge

Professor Ann Lopez – ann.lopez@utoronto.ca

Introduction: Recent studies show that school leadership plays a vital role in student outcomes and significantly impacts student learning (Leithwood et al., 2020). As such, school leadership theorizing and practice have gained the attention of scholars, researchers and practitioners in the global north and the global south. How educators are supported and developed to take on leadership roles matters. Moorosi (2020) defines leadership development as a process by which individuals learn to perceive and describe themselves as leaders. This process develops leadership identity mainly through socialization experiences (Moorosi & Grant, 2018). Becoming a leader involves more than being put in a leadership position (Ibarra et al., 2013). It requires acquiring new and necessary skills for the work and adapting styles to the requirements of that position. Within the African context, various studies point to the need for leadership development of school leaders, both before they assume formal roles and ongoing development while on the job (See Lopez & Rugano, 2018; Moorosi, 2014; 2020; Pansiri, 2011). The need for school leadership development remains critical in Africa. The knowledge and epistemologies that undergird leadership development is a vital question for practitioners, policymakers, and researchers.

(Moorosi, 2021) argues that most of the leadership and management practices in Africa rely on Western models and, in most instances, do not fit the context and therefore lack relevance. Moorosi further notes that school leadership and management in Africa are mainly represented in deficient ways that do not promote Indigenous ways of developing leadership and management knowledge and practice within the local educational contexts. Anti-colonial scholars (See Dei, 2022; Moorosi, 2020) point to the influence of colonial legacies on the African continent in school leadership models that continuously rely on Western models. They argue that school systems on the continent of Africa continue to use policies and practices in the form of the school curricula, the language of instruction, and examination systems that do not embrace local knowledge or enhance authentic learning of students and call for the embedding of African Indigenous Knowledge in education and schooling. Shiza (2013) contends that the school curriculum in Africa remains problematic because it negates the voices of African Indigenous populations, and education leadership practices in the continent are modelled mainly along western systems.

Local Indigenous knowledge focuses on the knowledge of local people and organizations and brings about knowledge-gathering, knowledge synthesis and decision-making (Dei, 2022; Hauser et al., 2020; McElwee et al., 2020; Rayne et al., 2020; Tengö et al., 2017). African Indigenous knowledge is critical in school leadership development, as replicating Western models will not help improve Africa’s education system, as most western education models do not fit the African context (Moorosi, 2021).

Challenging Colonial Legacy in Leadership Development

The field of educational leadership has not provided enough resistance or challenged the colonial legacy (Moorosi, 2021). Western approaches to leadership continue to dominate in a context that is not suitable and significantly in a context where local indigenous knowledge systems have been and continue to be undermined by colonial legacies (Khalifa et al., 2019). Most educational leaders in the African continent inherited colonial leadership structures, and practices meant to wipe out indigenous culture, norms, language, spirituality, and epistemologies clean of ‘indigeneity’ (Khalifa et al., 2019). Replicating western models does not help improve Africa’s education systems in the long term, and the education trajectory in countries must be rethought through African Indigenous Knowledge lenses. Leadership development is essential to any country, school, or organization’s sustainability as this enhances relations between education and communities. Knowledge gained from multiple knowledge systems creates conditions that maximize students’ learning outcomes. (Olsson et al., 2004). Without critical examination, leadership development models borrowed from the West can no longer be adopted wholesale to the continent of Africa and other former colonies. These models perpetuate the notion that knowledge from local contexts is not valuable. Leadership development grounded in local knowledge recognizes that leadership, particularly school and educational leadership, is contextual and more effective when connected to local indigenous experiences and knowledge.

The Need for African Indigenous Knowledge

Kovach (2021) emphasizes the importance of employing different methodological options when determining the needs of indigenous communities. Kovach suggests further that indigenous communities are not widely recognized, resulting in the absence of indigenous research methods and methodological discrimination. Smith (1999) suggests an urgent need to identify community knowledge and work with communities to support education and schooling. (Smith, 1999) posits that some research methodologies regard communities’ values and beliefs, practices, and customs as ‘barriers’ to research or as exotic customs with which researchers need to be familiar to carry out their work without offending. It’s essential to consider different approaches and methods to engage in African Indigenous Knowledge as its foundational in supporting communities on the continent of Africa. Smith argues that most Indigenous lived experiences and life is centred on the Western Imperialism frames, which do not provide the ‘lived’ experiences and the ‘reality’ of Indigenous people. Wa Thiong’o (1992) points to the fact that African origins are literarily grounded in the landscapes, languages, cultures and imaginative worlds of peoples and nations whose histories were interrupted and radically reformulated by European imperialism. African Indigenous knowledge is about acknowledging how Africans come to know and make sense of the world heavily embedded in histories, culture and relations to physical and metaphysical realms of existence (Dei, 2011; Abidogun & Falola, 2020). The increased focus on local indigenous knowledge creates space for leadership development grounded in local experiences instead of policy borrowing from the West. Critical scholars argue that grounding school leadership development in indigenous and local knowledge is sustainable and calls for deeper partnerships between indigenous knowledge holders, practitioners, and scholars to work together to bridge the gap (Dei, 2012; Moorosi, 2021; Olsson et al., 2004).

The post highlights the importance of grounding leadership development on the African continent in local indigenous knowledge and context. The blog further reviews ways that African Indigenous Knowledge can support the local leadership development of school leaders, replacing settler colonialism logic. This outcome results in epistemic violence against Indigenous and colonized people everywhere (Lopez, 2020). Colonized education has destroyed the ways of knowing and culture of those they colonized. Garcia and Natividad (2018) note that “even though education is touted as social mobility and freedom for Indigenous peoples [including Indigenous peoples of Africa and other colonized spaces], the politics of knowledge production and dissemination are ultimately tied to the modern Western ordering of the world” (p. 9). Suppose education systems are to serve the needs of students truly. In that case, it is crucial that school leaders build on local knowledges, engage in the renewal of self, and create space for recentering and reconnecting through African Indigenous Knowledge (Lopez, 2020).

The post argues for educators’ need to centre local knowledge and decolonize education in educational discourse and practice in all colonized spaces and counter practices and policies grounded in Western epistemologies. The impact of colonization continues to impact the educational outcomes of students in the areas of assessment and evaluation, particularly in some countries where the dominant language of assessment and instruction is a language from Europe. Research has shown that drawing on community knowledge empowers school leaders, improves student performance, and supports a positive school environment. Communities in many countries on the continent of Africa are calling for implementing policies embedded in local community knowledge and epistemologies as they focus on increased student outcomes and recognize the value of local knowledge in pedagogy and curricula. This blog amplifies the importance of centering on local African Indigenous Knowledge and its role in knowledge production and leadership development.

The need for African Indigenous Knowledge as part of leadership development is critical in moving forward, as school leadership is essential to improved student outcomes. For African education systems to move forward is vital to center on African and local knowledge. Wester knowledge systems can no longer be at the centre of African education. African scholars and scholars of African descent call on education systems to engage in new/counter-analytical approaches to improving school leadership and theorizing leadership frameworks using alternative epistemologies (Lopez, 2020).

References

Abidogun, J. M., & Falola, T. (2020). The palgrave handbook of african education and indigenous knowledge (1st ed.). Springer International Publishing. https://doi-org.myaccess.library.utoronto.ca/10.1007/978-3-030-38277-3

Adams, D., Kutty, G. R., & Zabidi, Z. M. (2017). Educational leadership for the 21st century. International Online Journal of Educational Leadership, 1(1), 1-4.

Antweiler, C. (1998). Local Knowledge and Local Knowing. An Anthropological Analysis of Contested

“Cultural Products’ in the Context of Development. Anthropos, 93(4/6), 469–494. http://www.jstor.org/stable/40464844

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and Change, 26(3), 413–439. https://doi.org/10.1111/j.1467-7660.1995.tb005 60. x

Akena, F. A. (2012). Critical analysis of Western knowledge production and its implications for

Indigenous knowledge and decolonization. Journal of Black Studies, 43(6), 599-619.

Bolden, R., & Kirk, P. (2009). African leadership: Surfacing new understandings through leadership development. International Journal of Cross Cultural Management, 9(1), 69-86.

Bush, T., & Heystek, J. (2006). School leadership and management in south Africa: Principals’ perceptions. International Studies in Educational Administration (Commonwealth Council for Educational Administration & Management (CCEAM)), 34(3)

Bush, T., & Oduro, G. K. (2006). New principals in Africa: preparation, induction and

practice. Journal of educational administration. International Studies in Educational Administration (Commonwealth Council for Educational Administration & Management (CCEAM)), 34(3)

Cranston, J., & Jean-Paul, M. (2021). Braiding indigenous and racialized knowledges into an educational leadership for justice. The Palgrave handbook of educational leadership and management discourse (pp. 1-27). Springer.

Deeson, C. (2008). Escaping education: Living as learning within grassroots cultures–By Prakash, Madhu Suri & Eesteva, Gustavo. British Journal of Educational Technology, 39(4), 760.

Dei, G. S. (2012). Indigenous anti-colonial knowledge as ‘heritage knowledge ’for promoting black/African education in diasporic contexts. Decolonization: Indigeneity, Education & Society, 1(1)

Dei, G. J. S., & Simmons, M. (2011). Indigenous knowledge and the challenge for rethinking

conventional educational philosophy: A Ghanaian case study. Counterpoints, 352, 97-111

Dei, G. J. S., Karanja, W., & Erger, G. (2022). Elders’ Cultural Knowledges and the Question of

Black/African Indigeneity in Education (Vol. 16). Springer Nature.

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Garcia, Gina A. “Decolonizing Leadership Practices: Towards Equity and Justice at Hispanic-Serving

Institutions (HSIs) and Emerging HSIs (eHSIs.” Journal of Transformative Leadership & Policy Studies 7, no. 2 (2018): 25-39.

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school leadership: A literature review. Educational Administration Quarterly, 55(4), 571-614.

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University of Toronto press.

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Lopez, A. E. (2020). Restoring capacity: Decolonizing education and school leadership practices. Decolonizing educational leadership (pp. 51-67). New York: Springer.

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Moorosi, P. (2021). Representations of school leadership and management in Africa: A postcolonial reading. Research in Educational Administration and Leadership, 6(3), 692-722.

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Wa Thiong’o, N. (1992). Decolonising the mind: The politics of language in African literature. East African Publishers.

The Centre for Leadership and Diversity held a School Leadership and Preparation Within The African Context on March 30th March 2022. The symposium panellists were Dr. Oscar Mwaanga – University of London Worldwide, UK, Prof. Janet Mola Okoko, University of Saskatchewan, Canada; Dr. Peter Rugano, University of Embu, Kenya, Dr. Mungai Njoroge, CEMESTEA, Kenya, Prof Ann Lopez, OISE, University of Toronto, and Rachael Kalaba Ph.D. Student OISE. The sessions covered cross-cutting issues that emerged from the knowledge mobilization in Kenya, and how they are interlinked in the educational African Leadership context. A detailed report will be shared by the event organizers.

School Leadership Across contexts

Blog

Professor Ann Lopez recently gave a keynote at the 2022 UCEA Conference in Seattle, USA

Colonization is an ongoing process

Decolonizing Education: Implications for Education and Schooling in Zambia

Grounding Leadership Development in Local Knowledge and Context: The Case for African Indigenous Knowledge

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