Comparative Analysis of Inclusive Leadership Models in PCI NU Japan and PCI NU Taiwan

Abstract

This study examines and compares patterns of inclusive leadership implemented by the Nahdlatul Ulama Special Branches (Pengurus Cabang Istimewa Nahdlatul Ulama/PCI NU) in Japan and Taiwan. The study is motivated by the increasing diversity of Indonesian Muslim communities in both countries, reflected in differences in ethnic background, occupation, educational attainment, migration status, and organizational affiliation. Despite this diversity, PCI NU has successfully fostered organizational cohesion and collective identity among Indonesian Muslims living as minorities abroad. This study aims to identify leadership practices that promote organizational inclusivity while maintaining the ideological values of Nahdlatul Ulama. A qualitative comparative case study approach was employed. Data were collected through semi-structured interviews with board members and organizational members of PCI NU Japan and PCI NU Taiwan, conducted both face-to-face and via Zoom between June and July 2026. Field observations were conducted at the offices of both organizations. Documentary data were obtained from organizational archives, field photographs, official social media content, and information published on their official websites. Data were analyzed using thematic comparative analysis to identify recurring leadership patterns across the two cases. The findings reveal three interrelated models of inclusive leadership. First, transformative inclusive leadership creates opportunities for participation, empowerment, and collective action by encouraging active engagement between leaders and members. Second, accommodative inclusive leadership promotes representation by incorporating individuals from diverse ethnic, professional, and educational backgrounds into organizational structures, thereby strengthening collaboration and social cohesion. Third, ideological inclusive leadership integrates inclusive organizational practices with the principles of Ahl al-Sunnah wa al-Jama'ah, enabling diversity to be embraced without compromising the religious identity and foundational values of Nahdlatul Ulama. Together, these three models demonstrate how diaspora Islamic organizations can cultivate inclusivity, organizational resilience, and community solidarity within multicultural minority contexts. The study contributes to the literature on inclusive leadership by offering a context-sensitive framework for understanding leadership in diaspora Muslim organizations.