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society) must be derived from something else, something that is native to our own soil and our own rich cultural and spiritual traditions” (Reiser, 1995, p. 55). Exploring cultural manifestations of servant leadership further, Nelson (2003) writes of the African concept of ubuntu, highlighting the significance of group solidarity in the giving of service. Roughly translated the term “ubuntu” means “I am because we are” (qtd. in Nelson, 2003, p.8). It means that one person exists because of the relationships that exist and have existed between the members of the group. This concept of interconnectedness is, Reiser (1995) argues, native to some groups in South Africa, although historical events have not upheld the concept becoming a widespread ideology in that country. However, the psychology serves as a fundamental “native to our own soil” concept upon which a culture of servant leadership might be built. In Aotearoa/New Zealand Whatarangi Winiata, quoting a conversation with Te Pīhopa Kaumātua in Diamond’s (2003) A Fire in Your Belly speaks on the nature of rangatiratanga, translated as Māori self-determination, or chieftanship, as a practice closely related to openness, serving others, and community building, all aspects as have been identified, to be closely related to servant leadership, To me, leader is a fairly narrow word, it’s helpful to think in terms of rangatiratanga…’te kai a te rangatira he korero, the food of the chiefs is talk; number two, to tohu o te rangatira, he manaaki, the sign of a rangatira is being able to look after others, generosity; and three, te mahi a te rangatira he whakatira I te iwi, the work of the rangatira is binding the iwi. (p. 67). Snedden (2004) describes the concept of rangatiratanga as steeped in generosity. These concepts, as they relate to the make-up of modern Aotearoa/New Zealand represent a vantage point rich in cultural heritage from which servant leadership may be locally defined and practiced. They stand in unison with other stated visions for the future of the nation, New Zealand’s attraction for so many for so long has been its ethos of affirming and caring for people whoever they might be, and for giving them the opportunity to seek their destiny providing they encourage others to do the same. There has been this sense of belonging to a community that respects and cares for others. 37
Unfortunately, with increasing materialism and the encouraged pursuit of competitive self interest, this precious ethos is endangered. We must recover altruism. (Hinchcliff, 2004, ¶ 21). The problem People, organisations and cultures have practiced servant leadership in highly variant ways (Reiser, 1995; Nelson, 2003). Spears (2004, Summer) explained, Each of us has our own personal beliefs, and we all bring those beliefs with us into our expressions of servant leadership. As deeply personal expressions of servant leadership, each of them is valid, and I believe that we are called to honor them all (p. 3). While the practice of servant leadership appears as infinitely varied as the humans who strive to live as servant leaders, the end point and the desire of the true servant leader appears same in all cases: to see that the needs of others are met first, and that others are better for their interaction with the organisation (be it cultural, religious, educational) and/or the self. That is the hallmark of living, ongoing servant leadership. As yet there has been no systematic analysis of the concepts of Greenleaf’s test as they apply to nurturing, nor attempt to apply them in context. It is posited that the exploration of servant leadership as put forth in Greenleaf’s (1970) test may assist in creating a greater understanding of how servant leadership can be nurtured in context, and thus aid in establishing a more widely applicable definition of the concept. This thesis will employ a case study methodology to address this problem. Research question With the stated problem in mind, this thesis attempts to answer the following overall research question: How does the CES nurture servant leaders? 38
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 and 46: uilt sufficiently on studies conduc
Page 47 and 48: Exploring paradox Servant leadershi
Page 49: the actions of a servant-first scho
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
Page 141 and 142:
Áho: Approved by the Auckland Univ
Page 143 and 144:
Leadership.” What do you feel are
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