Islamic Educational Leadership Southeast Asia Perspectives

Bambang Sumintono, - and Erika Setyanti Kusumaputri, - and Hasan Hariri, - and Yudi Juniardi, - (2023) Islamic Educational Leadership Southeast Asia Perspectives. In: Islamic Based Educational Leadership, Administration, And Management: Challenging Expectations Through Global Critical Insights. Routledge Taylor & Francis Group, London. ISBN 978-1-003-36007-0

	Text (Islamic Educational Leadership Southeast Asia Perspectives) Islamic Educational Leadership Southeast Asia Perspectives.pdf - Published Version Restricted to Registered users only Download (56MB)
Preview	Text (Surat Pernyataan) surat-surat-pernyataan1675058212.pdf - Published Version Download (17kB) | Preview
Preview	Text (Cover - Daftar Isi) Islamic-Based Educational Leadership, Administration and -- Khalid Arar, Rania S-1 - Copy.pdf - Published Version Download (1MB) | Preview

Abstract

In this chapter, we have explained Southeast Asian perspectives of Islamic educational leadership. We see that the knowledge corpus of this area starts to grow and provides some unique but limited contributions. The conceptual papers offer, differentiate identity and present Islamic elements to the issue of Islamic educational leadership. Something that is salient from the articles is directly related to sacred text (Quran and Sunnah) and educational leadership context (see Jaffar et al., 2019; Othman et al., 2018; Salleh, 2018). Other writers (e.g., Brooks & Mutohar, 2018; Shah, 2006, 2017) have crafted their arguments, which are more adequate and comprehensive in nature despite explaining mostly the same thing. The limitation of its explanation can be seen when trying to justify sacred text in order to make the English word ‘leadership’ fit to the discussion (Salleh, 2018), or fulfilling ulul albab theme from an educational leadership perspective (Jaffar et al., 2019). When seen closely, one of the restrictions of the articles in this approach does not rely on comprehensive sources that can guide and expand the available research arguments presented. Promoting more publication in this kind of study is a good priority to elaborate the Islamic educational leadership ideas since few samples and locations have been represented so far. Meanwhile, developing a new educational leadership research instrument is a huge task that needs certain expertise. The three research instruments discussed in this chapter that measure Islamic educational leadership’s latent traits—Rabbani leadership (Ahmad & Salamun, 2017), Ulul Albab leadership (Taib et al., 2016) and Murrabi leadership (Ail & Abdullah, 2016)—have used the analyses of the scales using the classical test theory approach that, unfortunately, does not provide accurate and precise measurements of the empirical data collected. The validation only confirms at the variable level, which does not provide individual-centered statistic information, and it will be more interesting to know if comprehensive validation uses other approaches like IRT (see, for example, Hallinger & Wang, 2015). Nevertheless, the studies conducted in this Southeast Asia context have a close intersection in terms of ideas, arguments and perspectives presented in the theoretical aspects of Islamic educational leadership in this chapter. As shown from the findings of the qualitative research studies, the researchers emphasize that some Islamic values from educational leaders are more salient compared to others as suggested by the framework presented previously (Brooks & Mutohar, 2018; Shah, 2017). Interestingly, the research findings also reflect each country’s situation and issues faced by the Muslim educational leaders in the region. The condition of Madrasas in Singapore (a developed country) makes the Muslim school leaders focus more on their democratic process and continuous improvement for the society in terms of the choice of Islamic values they pursue. In the southern area of Thailand and the Philippines, it is about survival and finding the best way to reconcile, requiring Muslim principals to invest much in terms of trust building and connection to the community. Meanwhile in Malaysia, producing a unique instrument for Islamic educational leadership traits shows they want to emphasize their identity as a modern Muslim country. Whereas in Indonesia, tension in regard to accountability, radicalism and educational quality makes Muslim educational leaders express their religious beliefs and values differently. All of this research evidence in Southeast Asia shows that different contexts need different types of Islamic educational leadership, where the contexts themselves are differently portrayed.

Share this knowledge with your friends :

Actions (login required)

View Item