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8) Stewardship-Holding something in trust for another. 9) Commitment to the growth of people-People have value beyond their tangible contributions as workers. The servant leader recognizes the tremendous responsibility to do everything possible to nurture the personal, professional, and spiritual growth of employees. 10) Building community-As institutions have replaced local communities, the servant-leader seeks to identify means whereby community can be built. (Spears, 1998, pp. 3-6). Spears’ list brings out a focus on wholeness (see especially, listening, healing, awareness, and commitment to the growth of people). Not only are others put first by the ideal servant leader, but who they are as people, what makes them up as complete humans. This has reference to the mind, body, spirit split spoken of by ancient philosophers such as Plato (trans. 1970), and also places emphasis on the person as s/he relates to the relationships that form their existence. By definition, a holistic approach “attempts to nurture the development of the whole person. This includes the intellectual, emotional, physical, social, aesthetic, and spiritual” (Miller, Karston, Denton, Orr, & Kates, 2005, p. 2). By emphasising “others” as whole people, servant leadership encourages leaders to envision their service as reaching beyond the leader and led interaction, to the ways in which that interaction might ripple and affect others. Other lists bring out a focus on love, trust, and humility. Recently Patterson (2003) identified seven core characteristics of the servant-leader, arguing that service is the end result of a process, much like the journey described by Greenleaf, which begins with the interior agapao (agape) or moral love of others and ends with the active expression of that love, or service. For Patterson, servant leadership is viewed as a way of life, a state of being as opposed to a leadership style. Patterson’s research revealed that a characteristic servant leader displays the following characteristics, “(a) demonstrates agapao love, (b) acts with humility, (c) is altruistic, (d) is visionary for the followers, (e) is trusting, (f) empowers followers, and (g) is serving” (p.8). 33
Exploring paradox Servant leadership has also been described as a paradox (Klenke, 2003). Some scholars have found the term servant leadership offensive as it refers to the treatment of especially women and minorities throughout the centuries. Eicher-Catt (2005), taking a feminine stance argued that because “leader” is typically a male-oriented concept, “servant” automatically became a “marked” term that projected a perceived inferiority typically female identified. The author argued that rather than neutralising the talk of a highly male-dominated organisational world, the rhetoric of servant leadership actually accentuated gendered language by offering a mythological ideal while perpetuating a continued patriarchal stance in organisational culture. She stated, The term “servant” connotes a subjugation of an existential subject that is dependent upon the presence of a “master” for his/her social location and organizational life. The term “servant” thus represents a state of submission, complete with various degrees of oppressive ramifications and power imbalances. At its root, “to serve” means to be self-sacrificing. The act of serving thus makes the organizational member subject to the whims and/or dictates of a higher order of discursive structures (Eicher-Catt, 2005, ¶ 9). Spears (2004) acknowledged Eicher-Catt’s stance, but argues that the term servant leadership holds substantial merit upon closer analysis. He declared, For some, the word servant may prompt an initial negative connotation, due to the oppression that many people—especially women and people of colour—have historically endured. However, upon closer analysis many come to appreciate the inherent spiritual nature of what Greenleaf intended by the pairing of servant and leader. The startling paradox of the term servant-leadership serves to prompt new insights (Spears, 2004, p. 21). What new insights might be gained by a re-examination of the paradox? Greenleaf (2002) seemed acutely aware of the juxtaposition when he questioned if the roles of servant and leader could “be fused in one real person, in all levels of status and calling? If so, can that person live and be productive in the real world of the present?” (p. 19). Greenleaf was confident the two could coexist. As it is argued, the paradox is: how can one, a servant, often associated with lowly station and menial tasks, be at the same time a leader, at the forefront and responsible for making decisions, for 34
Page 1 and 2: NURTURING SERVANT LEADERS IN RELIGI
Page 3 and 4: Table of Contents Table of Contents
Page 5 and 6: CES and teaching tools.............
Page 7 and 8: List of Tables Table 1 2004-2005 CE
Page 9 and 10: vii
Page 11 and 12: opportunity to finish this degree c
Page 13 and 14: (seasons), Church Educational Syste
Page 15 and 16: thesis represents a personal journe
Page 17 and 18: leadership in which the servant lea
Page 19 and 20: viewed as a key element in the prod
Page 21 and 22: Part of the inadequacy of our many
Page 23 and 24: who have planted the good word of G
Page 25 and 26: Chapter V presents the findings of
Page 27 and 28: Early missionaries found success am
Page 29 and 30: together to give them his last coun
Page 31 and 32: established an expanded institute p
Page 33 and 34: of data gathering there were 1758 s
Page 35 and 36: also helps teachers learn how to mi
Page 37 and 38: Chapter III: Literature Review The
Page 39 and 40: Ye know that they which are account
Page 41 and 42: Servant Leadership, now in its sixt
Page 43 and 44: More grounding necessary Issues sur
Page 45: uilt sufficiently on studies conduc
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 and 100:
evelation. As members of the Church
Page 101 and 102:
whole person. In speaking of the wh
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
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Áho: Approved by the Auckland Univ
Page 143 and 144:
Leadership.” What do you feel are
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