The book Followership Education (Hurwitz & Thompson, 2020) includes a chapter by Nurhadi (2020) detailing a challenge he had introducing followership training into Indonesia. Nurhadi is a marine engineer who, after attending a followership symposium as part of the International Leadership Association's annual conference in 2014, decided to devote himself to the study of followership because he felt it had "unique and practical importance" (2020, p. 87). After subsequently attending a Courageous Follower training session with Ira Chaleff in 2017, Nurhadi decided to bring followership to his home country of Indonesia. Like many in the followership space, Nurhadi believes that engaged and agentic followers can be a remedy for poor leadership (personal communication, see also Chaleff, 1995; Kellerman, 2008), and can bring positive value to the leadership process (e.g., Hollander, 1974). The first surprise Nurhadi encountered was the difficulty getting attendees for his sessions in Indonesia (Nurhadi, 2020). He sent out a survey to find out why attendance was so poor. The survey contained questions such as "Are you interested in learning about followership?" to which 90.1% said yes. Fully 93% of respondents gave a definition of followership such as "followership is obedience to a leader", "followership is a member in a group" or "followership is the opposite of leadership". In Bahasa (the primary language of Indonesia), followership can hold negative connotations; there is even a pejorative for a type of follower, "Pembebek", which means blindly obeying orders and following directions. Nevertheless, 89.1% responded that followership had positive connotations for them. While many people expressed an interest in learning about followership few would even agree to attend an information session. The reason for this was nothing Nurhadi had encountered or heard about from Western facilitators he had studied under including Ira Chaleff and Marc and Samantha Hurwitz. Instead, what Nurhadi discovered through additional surveys and focus groups was that a particular translation of a well-known Hadith - a source of Islamic law comparable to the Quran - into Bahasa has created a cultural bias not found elsewhere. The hadith that is translated in many Islamic countries as "Every one of you is a guardian and every one of you is responsible (for his wards)" (Sayings and Teachings of Prophet Muhammad, n.d., see section 67/122) is translated into Bahasa as: "Every one of you is a leader and every one of you is responsible (for his wards)" (Nurhadi, 2020, pp. 93-94). As Nurhadi notes, "there is an embedded cultural value to leader and leadership based on the hadith that prioritizes it for most Indonesians over the concepts of follower and followership" (2020, p. 94). Followership, in Indonesia, is not just about organizational roles but is tied to deeply held religious beliefs. Rather than seeing the roles as complementary, they are exclusive and oppositional. By accepting training on followership, a workshop participant would be diminishing their chance of "becoming" a leader. In other words, leadership or followership once embraced cannot be replaced. Nurhadi's experience is thought-provoking, and it further suggests the value of international followership not simply as an extension of Western ideas, but for the richness, depth and alternative perspectives it can add. In the next sections, the two main sources of research on international followership are reviewed. The first section covers journal articles and chapters while the second covers dissertations