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existence of the garden, the duty of each element in the garden is to make sure they are on this path, and to help others reach the same goal. Participants seemed to view their service in this greater sense of purpose. One volunteer teacher exampled this through the following response, For me, service is making the person that you’re serving feel of worth, feel important. And in the Church serving is helping Heavenly Father build His kingdom (VT8). Participants’ understanding of the person might influence the ways in which they give service. In the Church and in the CES people are referred to as brothers and sisters, even though they may not be of blood relation. This may help to keep the greater purpose of the Church and CES in mind as they form relationships with others in the programme. People are seen as all part of a large family, not as workers who clock in and out, or who are isolated from needing care outside of the CES context. Another way participants may interface with the purpose of the garden is through expressing concern for the whole person. For example, several teachers indicated that their aim in teaching was not simply to convey knowledge, but to teach principles that students could then take and use to govern all of the aspects of their lives. One teacher explained it this way, When they understand they’ll be able to govern themselves (VT8). Participants seemed to view their students and co-workers as whole beings, meaning they are complete people who need feeding of all parts in order to grow. The essence of seeing things whole rests on the assumption that life is more than the sum of the parts that make up an object (Hart, 2002). Plato (trans. 1970) in The republic argues that there are three parts to every soul: the appetite (the body), the rational (the mind), and the sense of honour (the spirit). Each element is real in its presence of the whole soul, and important in the function it performs in making up the 87
whole person. In speaking of the whole person in regards to relationships Fowler (2004) has said, Personhood in its broadest definition refers to the condition or state of being a person, as it is understood in any specific context…Personhood is attained and maintained through relationships not only with other human beings but with things, places, animals and the spiritual forces of the cosmos…People’s own social interpretations of personhood and of the social practices through which personhood is realized shape their interactions in a reflexive way, but personhood remains a mutually constituted condition ( p. 7). The soil: Aotearoa/New Zealand The soil can sustain life through being rich and nutrient full. The beauty of the flowers will take on the influences of the soil in which it grows. If the ground is barren, the chances for flourishing life also diminish. The soil holds the memories of past happenings and communicates its history into the plants that grow in it. The soil is alive with creatures that regenerate it for sustained use. As plants live and later die, they return to the ground, giving back to the soil that helped to sustain them. The participants expressed pride in their status as being part of Aotearoa/New Zealand. They loved the country immensely and felt a real kin to their brothers and sisters in the Gospel. They felt that their status as teachers in the CES contributed to strengthening other bonds they enjoyed. One participant stated that through teaching in the CES she realised her talents as a teacher and grew in desire to teach those in her area of Tāmaki-makau-rau/Auckland whom she desired to see achieve higher standards of education (VT2). For participants, the relationship between themselves and the soil was deeply integrated into their perceptions of themselves. The participants identified the uniqueness of the CES programme in Aotearoa/New Zealand, even though several indicated never having been outside of the country. Those that had travelled abroad tended to compare the CES with other programmes they had experienced, particularly that of the United States. While they expressed feelings akin to my own stepping into a familiar programme on soil that seemed foreign, they expressed that they were grateful for the unique features of their own programme that was catered to their needs and their cultural considerations. 88
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NURTURING SERVANT LEADERS IN RELIGI
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Table of Contents Table of Contents
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CES and teaching tools.............
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List of Tables Table 1 2004-2005 CE
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vii
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opportunity to finish this degree c
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(seasons), Church Educational Syste
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thesis represents a personal journe
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leadership in which the servant lea
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viewed as a key element in the prod
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Part of the inadequacy of our many
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who have planted the good word of G
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Chapter V presents the findings of
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Early missionaries found success am
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together to give them his last coun
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established an expanded institute p
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of data gathering there were 1758 s
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also helps teachers learn how to mi
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Chapter III: Literature Review The
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Ye know that they which are account
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Servant Leadership, now in its sixt
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More grounding necessary Issues sur
Page 45 and 46:
uilt sufficiently on studies conduc
Page 47 and 48:
Exploring paradox Servant leadershi
Page 49 and 50: the actions of a servant-first scho
Page 51 and 52: Unfortunately, with increasing mate
Page 53 and 54: Significance of the study The curre
Page 55 and 56: Chapter IV: Methodology The objecti
Page 57 and 58: context plays an important role in
Page 59 and 60: Chosen participants fell into two g
Page 61 and 62: have at times been divided in analy
Page 63 and 64: Focus groups Focus groups were cond
Page 65 and 66: Data analysis Data for this project
Page 67 and 68: Figure 1 Garden Elements Admirers S
Page 69 and 70: particular selection method was to
Page 71 and 72: Overall, the list shows a trend tow
Page 73 and 74: all. By being able to teach it, I
Page 75 and 76: Family The importance of the family
Page 77 and 78: One of my favourite people in one o
Page 79 and 80: highlights one director’s belief
Page 81 and 82: CES and the relationship with self
Page 83 and 84: teach when I was out on the mission
Page 85 and 86: CES and confidence Four volunteer t
Page 87 and 88: CES and integrity When asked what i
Page 89 and 90: share that night she remembered and
Page 91 and 92: While the differences of people wer
Page 93 and 94: cultures to some degree and were ab
Page 95 and 96: of service in the garden from the f
Page 97 and 98: From participant answers, it would
Page 99: evelation. As members of the Church
Page 103 and 104: CES was a way in which the purposes
Page 105 and 106: wisdom is portrayed as “antitheti
Page 107 and 108: new opportunities to learn, to enga
Page 109 and 110: Chapter VII: Application of Finding
Page 111 and 112: Participants also indicated that th
Page 113 and 114: the significance of what was said,
Page 115 and 116: Chapter VIII: Conclusions and Recom
Page 117 and 118: Study strengths and weaknesses This
Page 119 and 120: Looking ahead: A personal reflectio
Page 121 and 122: Clark, J. R., Jr. (1992). The chart
Page 123 and 124: Intellectual Reserve. (1994). Teach
Page 125 and 126: 112 Rieser, C. (1995). Claiming ser
Page 127 and 128: Appendices Appendix A-Structure of
Page 129 and 130: Appendix C-Participant Information
Page 131 and 132: Mobile: 021-1822-371 Email: Lesley_
Page 133 and 134: Zealand context, at least one year
Page 135 and 136: Appendix E-Director Consent Form Co
Page 137 and 138: Appendix G- Translated Information
Page 139 and 140: 126 ‘E anga fēfē ha‘aku kau k
Page 141 and 142: Áho: Approved by the Auckland Univ
Page 143 and 144: Leadership.” What do you feel are
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