Female principals’ leadership experiences in rural schools in KwaZulu-Natal = Amava obuholi bothishanhloko besifazane ezikoleni zasemakhaya KwaZulu-Natali.

Abstract

Women face multiple challenges in accessing and participating in educational leadership, and this remains a problem and compelling issue for research. This study aimed to explore female principals’ leadership experiences in six selected public primary rural schools in the KwaZulu-Natal Province in South Africa. To understand women's leadership experiences, the study examined their biographies, early learning, and school experiences as leaders. An intersectional lens was employed to understand women’s multiple challenges encountered in educational leadership based on an interlocking system that shapes the interpersonal, organisational, and structural aspects of their experiences. This reflects Collin’s (2000) assertion that cultural, structural, and interpersonal domains are intertwined, collectively shaping gender dynamics.A qualitative approach with a narrative inquiry design was applied, and six female principals were purposively selected from rural schools. The data was collated using semi-structured interviews, a focus group discussion, and photographs and analysed using content analysis. The findings reveal that women experience multiple challenges in the form of gender stereotypes, discrimination, prejudices, bias, rejection, and infantilisation. Women’s biography, early learning, and school experiences shape and influence how women lead. The study concludes that the nature of women’s leadership experiences is linked to multiple factors, situations, and events; thus, it is personal and complex, and rural women must overcome and surpass the challenges through resilience and supportive environments. The study has implications for leadership structures, women leaders, and policymakers.

Iqoqa.

Abesifazane babhekene nezingqinamba eziningana ekungeneni nasekuzibandakanyeni ebuholini kwezemfundo, futhi lokhu kuseyinkinga futhi indaba esadinga ukucwaningwa. Lolu cwaningo luhlose ukuphenya izimo zobuholi bothishanhloko besifazane ezikoleni ezikhethiwe eziyisithupha zamabanga aphans, ezisemakhaya esiFundazweni saKwaZulu-Natali eNingizimu Afrika. Ukuqonda izimo zobuholi babesifazane, ucwaningo luphenye imvelaphi yabo, ukufunda kwabo kwangaphambilini, kanye nezimo zezikole njengabaholi. Ukubuka ngeso lezingxenye ezixhumanayo kwasetshenziswa ukuqonda izingqinamba eziningana abesifazane abahlangabezana nazo ebuholini bezemfundo ngokwendlela yokuvaleleka ngaphakathi nokuyiyona ebumba ukusebenzisana phakathi kwabantu, ukusebenza, kanye nokuhleleka kwezimo zabo zokusebenza. Lokhu kuveza ukuqinisekisa kukaCollin (2000) ukuthi izinhlaka zamasiko, zokuhleleka kanye nokusebenzisana phakathi kwabantu akwehlukaniseki, ngokuhlangana kwakho konke okubaliwe lokho kubumba ukwehlukahlukana kobulili. Indlelakwenza yobunjalo botho kanye nohlelo lwendlela elandisayo kwasetshenziswa, futhi abaphathizikole besifazane abayisithupha bakhethwa ngenhloso ezikoleni ezisemakhaya. Imininingo yaqoqwa kusetshenziswa izingxoxo ezisakuhlelela, izingxoxo zamaqoqo, kanye nemifanekiso kwahlaziywa ngokusebenzisa uhlaziyongqikithi. Imiphumela iveza ukuthi abesifazane babhekana nezingqinamba eziningana ngendlela yokucwaswa ngokobulili, ukubukelwa phansi, ukubandlululwa, ukuphathwa ngendlela engafani neyobunye ubulili, ukunganakwa, kanye nokuphathiswa okwezingane. Imvelaphi yabesifazane, ukufunda kwabo kwangaphambili, kanye nezimo zesikole kubumba futhi kube nomthelela ekutheni abesifazane bahola kanjani. Ucwaningo luphetha ngokuthi umumo wezimo zobuholi babesifazane uhlobene nezinkomba ezahlukene, izimo kanye nezehlakalo; ngaleyo ndlela, kungokomuntu ngamunye futhi kuyadida, kanti futhi abesifazane basemakhaya kumele babhekane futhi badlubulundele ezingqinambeni ngokubekezela kanye nezizinda ezesekelayo. Ucwaningo lunemithelela yezinhlelo zobuholi, abaholi besifazane kanye nabaqambi benqubomigomo.