ZnO sensibilizado con CdS

organization itself, were viewed as leaders in Senegal’s agricultural sector during this period. As its reputation grew, Rodale received more donor money and grew larger, causing a change in the way the organization operated. Though the NGO was able to continue doing effective work, it increasingly had to rely on community-based organizations to orchestrate participation with intended beneficiaries, reinforcing patterns of stratification and hierarchy common among national and local NGOs. This article provides food for thought on how NGOs, including those with talented, strong leadership and vision, must recognize changing work practices, values, beliefs, and norms during periods of success and adapt to these changes to ensure continued success.

47) Sperandio, J. (2000) “Leadership for Adolescent Girls: The Role of Secondary Schools in Uganda.” Gender and Development 8 no. 3: 57–64.

Jill Sperandio, a professor at Lehigh University and a U.K. native, taught in Ugandan secondary schools in the 1960s, returning to Uganda in 1997 to undertake research into the state of girls’ education and the development of programs for girls. Recalling that the schools she’d taught in provided many opportunities for girls from rural backgrounds to see women in leadership roles, she wondered how these opportunities had shaped the lives of the women who had experienced them, how they believed their secondary education had empowered them, and how well the schools had succeeded in developing the leadership potential of these girls. Furthermore, she sought to learn whether modern schools provided opportunities for developing leadership potential and in what ways these schools did, or did not, facilitate this development. Surveying hundreds of current students and teachers and attending meetings of 1960s girls’ alumni associations, she discovered that modern Ugandan schools were less likely to link moral and academic education than their 1960s counterparts. She found that the schools that were most effective in educating young girls were those that promoted gender equality through rules, regulations, school philosophies, and mission statements; apportioned leadership opportunities equally among girls and boys; sensitized teachers to the special needs of secondary school girls; and actively promoted an understanding of possibilities open to women.

48) van der Colff, L. (2003) “Leadership Lessons from the African Tree.” Management Decision 41 no. 3: 257–261.

The author, of South Africa’s Milpark Business School, explores how Ubuntu, a system of indigenous African values, is being used to affect “real world” management practices in South African business in order to enable greater organizational efficiency and effectiveness. The paper draws from Lovemore Mbigi’s “African tree” model (1995), which explains African management, empowerment, and transformation through Ubuntu. Using Mbigi’s definition of Ubuntu as a “collective personhood and collective morality” derived from value sharing, communal enterprise, and leadership legitimacy, the author asserts that organizational leaders in South Africa should relate to employees in ways that express values of Ubuntu in order to develop an inclusive, representative culture, thereby creating a positive, empowering climate that develops knowledge, skills, and abilities and makes the workforce more motivated and productive.

This article, like many in post-apartheid South Africa, attempts to show how businesses can benefit by crafting an organizational culture based on local values rather than imposing a foreign organizational culture on employees. The Ubuntu-based business culture proposed by the author (and observed, to a small extent, in South African society) is an inclusive culture that “enables everyone to be nurtured in a cohesive, yet diverse, unit.”

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49) Williams, A. (2002) “On the Subject of Kings and Queens: Indigenous African Leadership and the Diasporal Imagination.” African Studies Quarterly 7: 59–67. Williams, a professor of philosophy at Spelman College, describes traditional governance and political structures in pre-colonial Africa and the impact of colonization on these structures, contrasting these with the glorified conceptions (which he deems inaccurate and misplaced) that Diaspora Africans (mostly African Americans) have of the leadership of bygone African royalty. His discussion of the relationship between chiefs and subjects in the Bafut Kingdom of pre- colonial Cameroon, especially of formal practices that enabled the citizenry to “authorize, critique, and sanction the ascension of a ruler, his/her continued reign, and the selection and ascension of his/her successor,” provides insight into the system of checks and balances, democratic

processes, and values that defined relations between citizens and leaders. Diaspora Africans, he feels, are generally not aware of such structures, or of those in other pre-colonial African societies. Instead, they are aware of “imagined” societies led by strong kings and queens. His examination of how German colonial administrators co-opted traditional Bafut governance structures, leading chiefs to exploit their own people and to become more vicious and autocratic, shows that these leaders are not necessarily the ones idealized in popular lore—that the authority of these leaders, and of leaders in any context, is socially constructed. To understand their heritage, he asserts, Diaspora Africans should study the social processes that created and maintained structures of pre-colonial African society.

Asia

50) Chakraborty, S. K., and Chakraborty, D. (2004) “The Transformed Leader and Spiritual Psychology: A Few Insights.” Journal of Organizational Change Management 17 no. 2: 194–210.

The authors, professors at the Indian Institute for Management and Birla Institutes in Kolkata, India, attempt to provide insight into the nature of transformational leadership, positing that true transformational leadership includes a spiritual component rarely mentioned in the writings of Western leadership scholars who are grounded in the “cognitive-scientific-secular-rational” leadership approach. Using the spiritual psycho-philosophy of India, particularly the Yoga- Vedanta framework, and drawing from the writings of both Western thinkers and Indian “realizers,” they look beyond transformational leadership for business or political success, observing instead the transcendence, consciousness, spirituality, transformation, and ethics of “truly transformed leaders of humanity.” Spiritual transformational leadership, they assert, addresses the “true needs” or “higher purpose” of men; is guided by essential, rather than circumstantial, ontologies and epistemologies of transformation; and can only be provided by leaders aware of a consciousness higher than the “body-mind centered ego.”

51) Chang, W. (2002) “Identification of Leadership among the Kuomintang

Yunnanese Chinese in Northern Thailand.” Journal of Southeast Asian Studies 33: 123–146.

Wen-Chin Chang, of the Academia Sinica in Taipei, Taiwan, examines the unique leader-follower relationship among Kuomintang (KMT) Chinese, a group comprised of organized Nationalist refugee soldiers and their families who were driven from China by the Communists in 1949 and established communities in northern Thailand based on illicit drug trafficking. After providing the reader with a detailed description of the actors involved and of the unique socio-cultural context in which this leader-follower relationship existed, the author analyzes the relationship, the

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