The development of teamwork culture has been considered in the literature as a positive effort for school development, as it brings co-operation, friendliness, and warmth. The headteacher's role as a key actor has been emphasized in developing culture of teamwork. This study focuses on understanding headteacher's role in developing culture of teamwork among teachers. The study was conducted in two sections (junior and senior) of one of the private secondary schools in Karachi, Pakistan. Within the qualitative design, a case study approach had been undertaken to explore a headteacher's role in developing a culture of teamwork. Semi-structured interviews, informal discussions, observations, and document reviews were used to generate the data. The study explored the perceptions of different stakeholders regarding the teamwork culture and the role that the headteacher performs in developing the culture of teamwork. It also investigated the strategies that the headteachers used and found the challenges they faced in this process. The culture of teamwork has been considering in the study from an ethical perspective. The study revealed relationships based on respect, care, support and encouragement. An integral role of the headteacher appeared in the study. The findings suggest that the headteacher roles; such as of, care taker, coordinator, mentor and peer-coach, decision-maker, facilitator and guide and trust-builder, are vital in developing a collaborative team culture in the school. The findings of the study revealed that teamwork culture maintains a healthy climate, builds trust, brings down isolation, enhances risk-taking and leads to collective form of making decisions and solving problems. The research also draws the lessons learnt from the study, illustrates implications for headteacher and teachers, and gives recommendations for further study.
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سلطان عبدالعزیز آلِ سعود
گزشتہ سنہ اس لحاظ سے بہت اندوہناک تھا کہ اس کے آخری مہینوں میں دنیائے اسلام کی متعدد بڑی شخصیتوں نے سفر آخرت کیا، ان میں ایک اہم شخصیت سلطان عبدالعزیز آلِ سعود کی تھی، جو اپنے اوصاف و خصوصیات کے لحاظ سے موجودہ تمام مسلمان فرمانرواؤں میں نہایت ممتاز حیثیت رکھتے تھے، ان کی ذات میں علم و دین تدبیر و سیاست اور شجاعت و حوصلہ مندی کا بے مثل اجتماع تھا، انھوں نے اپنے تدبر و شجاعت سے اپنے اسلاف کی کھوئی ہوئی عظمت و شوکت دوبارہ حاصل کرلی، اور حجاز پر قبضہ کرکے نجد کی معمولی ریاست کو ایک طاقتور حکومت بنادیا، ان کو اپنے اسلاف کی طرح، رد بدعات اور احیائے سنت میں بڑا اہتمام تھا، اور اس سلسلہ میں انھوں نے مفید مذہبی اصلاحات کیں، ان کا سب سے بڑا کارنامہ یہ ہے کہ انھوں نے حجاز جیسے علاقوں کو جہاں وحشی بدوؤں کے ہاتھوں انسانی جان و مال کی کوئی قیمت نہ تھی اور ترکی جیسی طاقتور حکومت اپنے زمانہ میں امن قائم نہ کرسکی تھی، امن و امان کا ایسا گہوارہ بنادیا، جس کی نظیر اس زمانہ میں نہیں مل سکتی اور جس کا اعتراف دوست و دشمن سب کو ہے، آج حجاز کے جس ویرانہ میں چاہے، انسان سونا اچھالتا ہوا چلا جائے کوئی شخص آنکھ اٹھا کر دیکھنے کی ہمت نہیں کرسکتا، بلکہ راستہ میں گری پڑی ہوئی چیزوں کو بھی کوئی شخص اٹھانے کی جرأت نہیں کرسکتا۔
سلطان خود صاحب علم اور علماء اور علوم و فنون کے بڑے قدردان تھے، انھوں نے نجد و حجاز میں بہت سے مفید علمی و تعلیمی کام انجام دیئے، اگرچہ عام نجدیوں میں طبعاً سختی و درشتی ہوتی ہے اور وہ اپنے عقیدہ کے خلاف دوسروں کے عقائد مشکل سے برداشت کرسکتے ہیں جس کی بناء...
The world of today has emerged as a global village with diversity of culture, faith, religion, ideology and belief. The difference of point of view and intolerance are still left to be taken into account by the intellectuals of the world seriously with other multiple universal problems. In the present scenario, there is a need to rationalize the human existence on the face of Earth in terms of the sole objectives of human life. This study is an attempt to present a world view to the humanity through a philosophical and theological approach. Multiple questions have been raised and then answered with reference to Islamic religious philosophy of human life. It is an attempt to strengthen harmony among the world citizens.
The historiographical writings produced by the court writers in medieval north India focused on lives of the sultans and their nobles, rebellions, military campaigns, conquests, and administration. This statist discourse represented elite culture and seems silent on the sociocultural, socio-religious, spiritual and intellectual life of the common people. Resultantly, social history of medieval India remained an ignored area of study. Social history is interested in studying long-run trends and structures in society and culture. It focuses on experience rather than events or actions, while identifying patterns from daily life. Keeping this in view, the historiographical gap on social history of medieval India can be adequately filled by sufi literature and its varied genres. It can help construct a more informed view of social history of medieval India, with a particular focus on its ‘Indo-sufi culture’. The present research aims at emphasizing the significance of sufi literature in the historic literary traditions of South Asian history. It explores the formation and functioning of the thirteenth- and fourteenth-century north Indian society by utilizing tadhkirah literature with a particular focus on Siyar al-awliyā [Biographies of the Sufis] authored by Amir Khurd Kirmānī, a Chishtī adept, in 1361-64. Based on Siyar al-awliyā, the present study offers a vivid account of a diverse range of social, cultural, religious, intellectual, spiritual aspects of medieval India ranging from, but not limited to, the development of vernacular languages and dialects, place of women, Muslim education, food culture, dressing trends, building and construction, prevalent diseases, spiritual life, recognition of female spirituality, question of conversion, Hindu-Muslim relations, ‘ulema-sufi and khanqāh-madrassa dichotomies, curricula and scholarship, transmission of knowledge and methods of teaching, production of sufi and non-sufi literature, and issues, principles and writings on samā‘or devotional sufi music. In addition, it offers an overview of varied forms of state-sufi relationship, such as meditational, symbiotic and conflictual, as well as socio-economic profile of medieval India. In a nut shell, the study argues that sufi tadhkirah writings help provide profound insights into minute details of social realities in medieval India. Modern scholars like Richard M. Eaton, Shehzad Bashir, Nile Green along with others also highlight the importance of xi utilizing sufi literature and urge to use these writings to fill the gaps in socio-historical perspective on history. The present study opens a window to our past and serves as corrective to many of the mistaken assumptions regarding Muslim-Hindus divide, absence of female Sufis, and strict segregation of sexes in sufi khanqahs. The study brings to the fore the dire need to shift our focus of research from state-centred court writings to lesser-studied sources of history like sufi tadhkirahs