- SUMMARY-
Leadership is a topic that is much discussed from various theoretical approaches that discusses what is best, and from a Western point of view. The following book summary discusses the interesting and complex approach to Indigenous leadership in various settings. The book provides an overview of Indigenous leadership in general, the hardships endured, how it’s been preserved, yet evolved, and how it looks like today. The chapters include articles from various authors who focus on different leadership focuses in different countries, specifically Australia, Canada and the United States. The various topics also focus on leadership and the arts, women and leadership and entrepreneurship. This book is full of impelling and interesting history, contemporary issues, positive and proven advice, bright incomes and possibilities for future Indigenous leaders. The book has been created and published by the Banff Leadership Centre which is well known for their innovative leadership education, publications and forward looking research, so for those looking for Indigenous leadership guidance this is a recommended book.
Indigenous Leadership & Approaches to
Community Development
A relatively new, but long-lived form of leadership has been receiving positive attention, focus and research to an almost deceased approach - Indigenous leadership. While social media can frequently portray the negative facets of Indigenous leadership (and communities), they actually have some very wise and successful practices. Some of these practices include the power of storytelling, or in this case restorying, trying to bring important teachings through storytelling. These stories teach knowledge, practices, and ideas. Most profound is the deep listening that occurs as the storyteller, the leader, learns to use to this teaching that helps listeners respect, to be mindful and learn the teachings in between the lines.
This book promptly helps readers to point out the major difference between western leadership vs. indigenous leadership. Western types of leadership (with the exception of transformational leadership) usually focus on the leader and their influence on their followers, while Indigenous leadership is concerned about the whole community, and the collective good. While Indigenous leadership has been practiced for as long as Indigenous people have been alive, there has only been recent research and discoveries. Part of this reason is due to colonization, the inability to practice their culture and tradition, being removed from traditional lands and territories, and the focus on reclaiming equal rights.
Indigenous leadership is proving to be very important, especially in Canada because of the need to build up many of First Nations communities up. Current Indigenous leaders require training and knowledge that delicately balances culture, tradition, and knowledge while at the same time being adaptive in today’s world. Some of the wise practices brought to light are the following:
The importance of traditional teachings and storytelling.
Tribal teachings that help Indigenous leaders look at community issues from a sociological perspective.
The deep listening project that uses ancient wisdom and community development practices.
Restoring leadership within Indigenous women.
The use of art and creativity to be a good leader.
Applying the appropriate and effective leadership styles for community building.
Understanding the complexities to Indigenous entrepreneurship, but learning the economic relationship to Indigenous people and overcoming the barriers that inhibit them to be successful.
A Wise Practices Approach to Indigenous
Community Development in Canada
Many wise practice approaches have been sanctioned on First Nation communities, but have been unsuccessful for number of reasons: They were assimilative in nature, clashed with the communities values and traditions, political and economic systematic barriers, and a unfavorable dependency system created from the government on First Nations communities. A number of research studies and programs were implemented to observe wise practice such as the UN development Program, DIAND Governance Action plan, the Royal Commission on Aboriginal people, Indigenous Research and Education to name a few. The conclusive discovery was there was no one-way or universal approach/policy for Indigenous practices for community building, economic development or leadership. Wise practices must consider cultural identity & values, local knowledge and stories to make it applicable to a community. The book identifies some of the characteristics of a good Indigenous leader to help communities be successful, they include: be culturally knowledgeable and have an understanding of local shared believes and values, kind, be mindful of the collective good, and recognize community assets and strengths, and more!
Based on the literature findings, acknowledgements and criticism, a focus group from a well-known Leadership group at the Banff Centre were able to create adaptable Indigenous model practice called the:
Wise Practices: Seven Elements of Success Model
Identity and Culture. The leader must have a strong understanding of the traditional knowledge and culture.
Leadership. Must be action oriented but ensuring they are making choices toward the collective good. Leadership and can be practiced by anyone.
Strategic Vision & Planning. Leaders create a vision and goals that are inspiring and for the collective good.
Good governance and management. Effective leaders set in place good structures, policies and management.
Accountability and stewardship. Leaders are transparent and accountable to their decisions and act as a stewardship to the community.
Performance Evaluation. Ensuring that performance in all aspects of their leadership is being measured and are successful.
Collaborations, partnerships, and external relationships. Good partnerships and collaborations within and out of the community to assist with community success.
The Field of Tribal Leadership Training,
Cultures of Expertise, and Native Nations in
The United States.
The annotation in this chapter is a bit different from pervious chapters as it comes solely from an American perspective and researcher named. The United States (US) nations had/have different experiences due the difference of history, governing system and general attitude towards business, economics, leadership and their people. Unfortunately, as a result, this has impacted overall tribal training and outcomes. For example, the governing laws and projects have led to different outcomes, unskilled Indigenous members lack the knowledge and capability to have control over local programs, positions, etc. Furthermore, tribes complete for money, and most impactful is historic and repetitive negative perception towards them. Amongst this all, the First Nations communities have persevered. The author formulates four different types of market orientations that American First nations are part of: (1) Public – Generalist: which are mostly affiliated with public institutions such as universities, for example, the Harvard Project on American Economics Development Research Foundation (2) Private – Generalist: focus on the private sector in knowledge and training (3) Private – Specialist: geared towards economic development, like gaming, and (4) Public – specialist: offer culturally relevant training and collaborations. The Native American Training Institute (NATI) is a great example of this sector and is the largest market they are in. Critical questions are brought up on how much training and resources should be housed in a nation? And can these nations be analytical of the cultural training they use.
Deep Listening and Leadership: An Indigenous
Model of Leadership and Community
Development in Australia
This chapter centers on deep listening and the positive impacts to our communities and society. Deep listening is described as being present, being connected and responsive to the world around us. When we engage in deep listening it can positively impact community development, relationships, leadership, build culture and understanding, and much more. Australia and Canadian Indigenous scholars, leaders and Knowledge Keepers have contributed significantly to this area of focus. And, have developed tenants of deep listening as well as a model of deep listening and leadership. Some of the core tenets of deep listening include: respecting each other and the land, time and trust are needed to develop relationships, creativity is important, and develop a sense of care and genuine contact with each other. The dimensions of deep thinking and leadership model remind leaders and community members that it has a powerful impact on the sustainbility of our community, culture, language and future. The core topics are listed as the following:
Leaders as collaborators: Deep listening in relationships. This encourages people to understand ways of knowing with everyone.
Leaders as learners: Listening in research. We should be engaged and interested in learning and understanding different displinary’s and different cultures.
Leaders as facilitators: Deep listening in community. Encourages leaders and everyone to support, lead and facilitate connection and activities in the community.
Leaders as artists: Deep listening to culture. A reminder to include culture such as language, tradition, song, dance, etc.
Leaders as storytellers: Deep listening to wisdom. The stories and wisdom have been passed on for many ways and are to be used as a guide; a moral compass and can help people heal.
Leaders as custodians: Deep listening to country.Everything is connected to each other, such as the land, culture, people, identity, etc.
Leaders as messengers: Deep listening to the future. Ensuring that we are mindful of the impacts of today on tomorrow and to be stewards of the land.
Restoring the Leadership Role: Indigenous
Women in Politics and Business in Canada
Formally, most First Nation groups in Canada were matriarchal and followed a social system that allowed both men and women to contribute to many of the decision that would affect the community. Decisions were about survival, disputes, politics and the future of their nation. However, all of this changed due to colonization, and especially when the Canadian government enacted the Indian Act of 1867. As a result, Indigenous women lost their voice and were unable to be involved in leadership roles at all. Up until recently, women are “blazing new trails” (p. 135) and are becoming leaders in Education, Politics and Business.
The education system in Canada is finding that an increasing number of Indigenous women are entering education. Despite the negative relationship many First Nations experienced with schools, for example residential schools, many Indigenous women are pursuing post secondary education to advance themselves, their families and communities. Many are completing undergraduate studies, and the number in graduation studies is growing! A fascinating observation is the correlation of increasing educated Indigenous women are also being leaders in other areas such as politics and business.
Once again, Indigenous women are increasingly participating in First Nation politics in their home communities. More Indigenous women are becoming counselors and Chiefs. However, many unfortunately experience stigmas, negative criticism and expectations from them. Despite all this they are paving the way for women in politics and are persevering. Indigenous women in leadership roles are found to be both highly education formally and informally. Formal education is mainstream education; while informal education is the cultural upbringing Indigenous women grew up with. They are being taught the community language, culture, traditions and the values that are important to them.
In Canada, the number of entrepreneurship and self-employment has seen an overall increase, which is also reflective in indigenous business and Indigenous women owning their own business too. More and more Indigenous women are starting their own business for various reasons such as the lack or omission of promotions, flexibility to look after their families, lack of local jobs and having no choice but to. The types of businesses they entering are in both rural and urban settings that range from the service industry to business consulting, for example, hairdressing, artist, store owner, environmental consulting and more.
Conclusively, Indigenous women in Canada are resilient, and are paving the way to leadership roles in education, politics and business.
Exploring Australian Indigenous Artistic
Leadership
Indigenous artistic leadership has started become an emerging new style of leadership in Australia. While the topic of leadership has much content, discussion and debate of what method is better, it is not surprising that Indigenous artistic leadership does too. The article in this book explores the importance of arts and leadership and focuses on three areas. First, the influences on arts and leadership. Second, the reasons that undermine Indigenous artistic leadership. And lastly, the value of studying art and leadership.
The historical experiences of the Australian Indigenous people are similar to the same experiences that First Nations in Canada have gone through, such as assimilation tactics, disposition and colonial impacts that impacted their way of life. So, an emerging new leadership style in art is a way for the Indigenous people to revive and reclaim their history, culture and ways of knowing. Much of the Indigenous art is influenced by their family and childhood stories that are a way of connecting childhood teachings and upbringing, family position and expression. Furthermore, art is a way of visually expressing and honoring their culture, identity, and stories. Many artists to try to master their skill and collaborate with others in order to become leaders in indigenous art. To become a master in Indigenous art is a great responsibility that is not taken lightly as they influence what is passed on. It is important that artistry from an Indigenous perspective is accurately advocated and depicted without the influence of western practices. Impediments to artistic leadership are ongoing as Indigenous arts advocate for their depiction of art versus what business practices and managers want. Artists can face racism and discriminatory behaviour that can lead to presentation disagreements and relationship detriment. To add, sometimes the artists egos will interfere with their art because they are sometimes influenced by the rock star art lifestyle associated and general influences outside their culture, so it’s important to have a healthy ego for their art. The importance of Indigenous art leadership shapes the depiction of the Australian culture, historical events that impacted them, and to express a fair representation of not only them but the past too. It produces a voice, a story, passed on knowledge, and a connection from the past to the future. Indigenous artistic leadership is important for all these reasons and should be supported. However, it is debated that Indigenous artistic leadership is not leadership but is a craft or product they create. Despite this argument artistic leaders are face multiple challenges. Rather than surrendering, Indigenous artistic leaders continue to pave the way for the arts, for their culture and people and pass on knowledge from their worldview.
Four Contemporary Tensions in Indigenous
Nation Building: Challenges for Leadership in
The United States
The sovereignty of many tribal groups in the United States (US) has been much discussed and debated. Various scholars make claims, offer advice and strategies, and debate whether or not certain tribal groups are sovereign, or classified as a successful society. The book closely examines the tribal Nations in the US that face four contemporary problems in nation building in determining their sovereignty.
All or nothing approach. To be sovereign usually means to be independent and taking control all aspects of your nation. While many tribal nations have taken control of programs and services for their nation, some do seek and use help in providing them. For example the Apasaalook Nation uses the state of Montana’s filing system for registering liens and property. From a sovereignty perspective, a nation would be interested on not being in control or owning this service, does this mean they are not a sovereign nation? Sometimes it is sensible to have programs, services and opportunities to be managed and shared by multiple nations. As this points, out more discussion is needed.
Mixing elected officials & business. In western politics, in particular in the US, politics and business should remain separate. However, this is not entirely the case in many of the Tribal Nations. Many hold positions in local business ventures, however they do not have a persuasive power (community decision whether political or business in nature usually allow for community member input and decision are made for the collective good). Furthermore, sometimes smaller communities don’t have the numbers, interest, or leadership experience for some or all the roles needed in a community. The empirical evidence shows that there are both successful and unsuccessful business operations on tribal nations. More research is required.
Adopting a cultural governing system. The book reviews another all or nothing approach to tribal governing system. Do tribal nations need to completely create a brand new governing system for their people? With no real certainty, five general guidelines can help: (1) Reflect on everyday life – does the governing system match the culture? (2) Acknowledge that culture changes – would past governing practices match today’s? (3) Ask the right question – Without colonial interruption, how would the governing structure be like today? (4) Don’t issue a blank cheque – can the tribal nation develop a contemporary governing system that will address all aspects of the nation? I.e. governing institute, business, health system, etc., and (5) Allow for structured breathing room – If a nation decides to go through a new governing system, it may be wise to allow time and flexibility to make adjustments.
Strategy & 7 Generation rule. Most tribal groups make decision that include the collective good and ensuring the future is taken care of too (seven generations), so is it possible to make strategic plan? It can be challenging however if community discussions and decision are made they can happen, however there may be cases where decisions may have to immediate, for example the Mashantucket Pequot Nation were required to make a change in their financial position and stop the per capital payments that nearly wiped out their finances.
The questions and considerations raise good awareness of tribal nation legitimacy and that it may require new ways of thinking of what society consider being sovereign.
Aboriginal Approaches to Business
Leadership& Entrepreneurship in Australia
The history of Aboriginal leadership and entrepreneurship in Australia dates back thousands of years, beginning with trade, for example the smoked eel industry widely popular and reached many regions using canals, ponds and more. Similar to the First Nations in Canada, the Aboriginal people endure (d) the effects of colonialism and policies that would inhibit their traditional entrepreneur ways. Today, four types of business sectors have been identified in Australia (1) The nursery industry (2) Retail and Service industry (3) Professional industry, and (4) the Multi-national or Nation industry, which can be characterized as high level and established businesses. Aboriginal entrepreneurs are found to be in the first two listed industries only, and face many barriers. Some of them include less education and lack of knowledge of the industries, endure discrimination, fewer opportunities for them, and copycat businesses that deluge the market. Given these hurdles, the Australian Aboriginals have been improving their entrepreneur participation. Suggestions include developing solid business plans; learn to network with other sectors and non-Aboriginal people. Continuing to work with business organizations like the Business Council of Australia and Southeast Queensland Indigenous Chamber of Commerce will be key. These organizations have been helping with the connection of Aboriginal Entrepreneurs companies with commercial partnerships. Ultimately, the Aboriginal people of Australia are improving their participation in the entrepreneurship and have the ability to be very successful.
Leadership success in overcoming the
Environmental constraints to Indigenous
Entrepreneurial activity in Canada
Similar to the Australian Aboriginal people, The First Nations people in Canada experienced the negative effects of colonialism and policies harmfully affect all aspects of their communities, among them entrepreneurship and business ventures. The Indian Act of 1867 controls and inhibits business operations that affect First Nation entrepreurship by creating a dependency relationship from communities on the government welfare system. It affects many social aspects of their lives like ill health, poverty, entrepreneurship, and more. Furthermore, leaders with low skill sets lack the ability to create and build profitable businesses to help their communities. Lastly, the lack of resources can affect access to information, for example, some communities are isolated and do not have Internet capabilities. Despite these hurdles, some First Nation communities have economically flourished! The Osoyoos First Nations own and operate nine enterprises that employ more than just their band members. The book identifies ways to help other First Nation communities be business savvy and successful, they include:
Good and solid leadership
Create a vision
Build alliances
Where applicable, use the First Nations Progress Model
Develop a well-organized and clear governing system
Be innovative, and
Be persistent and move forward
Recommended Reading List
Abele, Frances (1997). Understanding what happened here: The political Economy of Indigenous Peoples.” In Understanding Canada: Building on the New Canadian Political Economy, edited by Wallace Clement, 118-40. Montreal: McGill-Queen’s University Press.
Callious, Brian, and Cynthia Wesley-Esquimeaux, 2010. “Best Practices in Aboriginal Community Development: A Wise Practices Approach.” Un-published report, the Banff Centre, Indigenous Leadership and Management. http://www.banffcentre.ca/indigenous-leadership/library/pdf/best_practices_in_aboriginal_community_development.pdf.
Deep listening Australia (2015). Deep Listening. Retrieved from: http://www.deeplis
tening21.com.au.
HPAIED (Harvard Project on American Indian Economic Development). 2007. The State of Native Nations: Conditions Under U.S. Policies of Self-Determination. New York: Oxford University Press.
Huggins, Jackie. 2004. Indigenous Women and Leadership. Indigenous Law Bulletin 6 (1): 507.
Krepps, Mathew B. 1992. Can tribes manage their own resources? A study of American Indian forestry and the 638 programs. In what can tribes do? Strategies and institutions in American Indian economic development, edited by Stephen Cornell and Joseph P. Kalt, 179-203. Los Angeles: American Indian Studies Center, University of California, Los Angeles.
Ladkin, Donna, and Steven S. Tyalor. 2010. Leadership as Art: Variations on a theme. Leadership 6 (3): 235-41.
RCAP (Royal Commission on Aboriginal Peoples). 1996. Report of the Royal Commission on Aboriginal Peoples. Ottawa: Minister of Supply and Services Canada.
In conclusion, the authors in this book bring up interesting and enlightening perspectives on Leadership and Indigenous people across the world. That impacts of colonism and the hardships they have overcome demonstrates the resilience of these people. The future of Indigenous leadership appears to be paving a positive new path, and is may be a new approach to study in the world of leadership.
References
Calliou, B., Brearley, L. & Voyageur, C. (2015). Restorying Indigenous Leadership: Wise Practices in Community Development. Banff,