Year: 2019
Author: Brooks, Melanie, Sanjakdar, Fida, Ezzani, Miriam
Type of paper: Abstract refereed
Abstract:
As educational leadership thought is principally grounded in Western Judeo-Christian beliefs and values, it is essential to consider Muslim school leaders’ understandings and practices of educating Muslim students. To this end, this qualitative comparative case study explored how two school principals, one Australian and the other American, led Islamic schools focussed on providing exemplary academic knowledge in Islamic environments. This study provides new understandings as to how and in what ways two different approaches to Islamic school leadership foster school cultures that prepared Muslim students to succeed in an ever-changing world.
The data for this qualitative case study was taken from two larger studies on Islamic education in Australia and the United States. Data collection included interviews focused on topics related to: school history; mission and vision; curriculum and instruction; leadership and staff relationships; diversity; and societal pressures. Data analysis occurred via open coding and led to the identification of two dissimilar leadership approaches; namely, the adaptive-balanced approach and the directive-corrective approach.
The American school principal, Lena, led through an adaptive-balanced approach, which provided a secure school environment that developed students’ Islamic and American identities. The school culture and mores were grounded in the Qur’an and Sunnah; however, students were also taught to question dominant and wide-spread beliefs. Lena saw students as innately inquisitive and encouraged students to question and develop their critical thinking skills. Lena acknowledged and allowed for students to express their individual and religious diversity, such as encouraging students to pray in the manner they were taught by their families.
In contrast, the Australian principal, Ibrahim, led through a directive-corrective approach. Through his leadership, he infused Islamic traditions and knowledge throughout the school. This ethos connected students to their shared faith and provided a safe space in students’ lives. Ibrahim stressed that all teachers and students needed to be of one voice, specifically from the Sunni tradition. Ibrahim’s conception of providing a holistic Islamic education for Muslim students and developing well-rounded Muslims was paramount.
This comparison sheds light on how two Islamic school principals envisioned and practiced their leadership. It also reveals the important role Islamic school leaders play in shaping not only school culture but also the type of education Muslim children receive. Possibly more importantly, this study underscores the need for future research on Islamic school leadership and the essential roles Muslim leaders play in the development and education of Muslim children.
The data for this qualitative case study was taken from two larger studies on Islamic education in Australia and the United States. Data collection included interviews focused on topics related to: school history; mission and vision; curriculum and instruction; leadership and staff relationships; diversity; and societal pressures. Data analysis occurred via open coding and led to the identification of two dissimilar leadership approaches; namely, the adaptive-balanced approach and the directive-corrective approach.
The American school principal, Lena, led through an adaptive-balanced approach, which provided a secure school environment that developed students’ Islamic and American identities. The school culture and mores were grounded in the Qur’an and Sunnah; however, students were also taught to question dominant and wide-spread beliefs. Lena saw students as innately inquisitive and encouraged students to question and develop their critical thinking skills. Lena acknowledged and allowed for students to express their individual and religious diversity, such as encouraging students to pray in the manner they were taught by their families.
In contrast, the Australian principal, Ibrahim, led through a directive-corrective approach. Through his leadership, he infused Islamic traditions and knowledge throughout the school. This ethos connected students to their shared faith and provided a safe space in students’ lives. Ibrahim stressed that all teachers and students needed to be of one voice, specifically from the Sunni tradition. Ibrahim’s conception of providing a holistic Islamic education for Muslim students and developing well-rounded Muslims was paramount.
This comparison sheds light on how two Islamic school principals envisioned and practiced their leadership. It also reveals the important role Islamic school leaders play in shaping not only school culture but also the type of education Muslim children receive. Possibly more importantly, this study underscores the need for future research on Islamic school leadership and the essential roles Muslim leaders play in the development and education of Muslim children.