Concept of Servant Leadership Overview and Analysis

Concept of Servant leaders Overview and AnalysisA new chaste principle is emerging which names that the only authority deserving iodines allegiance is that which is freely and knowingly granted by the led to the manoeuverer in response to, and in proportion to, the clearly evident handmaiden altitude of the leader. Those who choose to play along this principle will not casually accept the authority of existing institutions. Rather, they will freely respond only to Individuals who atomic number 18 chosen as leaders because they atomic number 18 proven and impudenceed handmaids. To the extent that this principle prevails in the future, the only truly viable institutions will be those that are predominantly servant-led. Robert K. GreenleafIntroductionIn the current environment, confidence has been shaken in business leaders (i.e Enron,Worldcom Anglo), such that interest has been increasing in the development of leaders who set aside expedience for the betterment of their chase and organisations (Goleman et al, 2005). Bennis (2002, p. 105) stresses that leaders must generate assert while others (Fayol, 1949 Ciulla, 1998) emphasise that leaders must practice management that does not violate moral principles.There are many concepts of leadership in the literature such as transformational, transactional, leader-member exchange (LMX), psychodynamic and servant leadership. These are just concepts and it is important to quickly reason the differences and similarities of roughly of the more popular concepts from the point of view of servant leadership. Paterson Russell (2004) juxtaposed transformational and servant leadership and effect that while there are many similarities mingled with the two, it is the moral grounding of servant leadership which makes it distinctive.Conger (1990) argued that there asshole be a dark side to leadership. For utilization, leaders who are driven to happen upon their visions may ignore problems and misrepresent the realism of their visions. Clements and Washbush (1999) specializedally assailed transformational leadership models for having overlooked potentially negative issues in leader-fol spurn dynamics. Similarly, Kets de Vries (1993) cited personality problems that posterior lead to unequal leader-follower relationships. For example, any(prenominal) leaders exhaust narcissistic listencies they thrive on motive and enjoy manipulation. Some followers have dependent dispositions and form strong connections to leaders who bring their dependency needs (Kets de Vries, 1989).Such imperfect human tendencies can lead to problems among charismatic leaders and their followers. History is replete with examples of political, religious, business, and other charismatic leaders who have manipulated their followers. Charisma may have allowed them to ascend to leadership positions, but they ultimately used their charisma in oppressive ways. Of course, such leaders whose standards are poor really function come out of the closetside the genre of the ideal transformational leadership paradigm.Since servant leaders do not rely on charisma, the risk of manipulation in this form of leadership comes from a different source. Servant leaders rely upon service, and in so doing, they endear the followers to the leaders in reciprocal relationships. Cialdini (2001) identify reciprocation as a primary means by which to entice people. According to the principle of reciprocation, when you do something for another person they are psychologically obligate to return the favour. Optimally, servant leaders have pauperisms that have the best interest of others in mind. Therefore, they should develop a positive form of reciprocation whereby they encourage followers to respond not by serving the leader but by serving others. Of course, this fair play of reciprocity can potentially be used negatively. Persons, who look to be servant leaders, but have poor motives, can take advantage of other s by inducing them to return acts of service. Such self-centred service can rapidly degenerate into a form of manipulation that can be more subtly coercive than overt exploitive behaviour. However, those who use service for manipulative purposes abdicate the real responsibility of genuine servant leadership.Clearly, both transformational leadership and servant leadership, like other leadership models, have potentially negative aspects. moreover the benefits of the two concepts far outweigh their negative side (Patterson Russell, 2004).Servant leaders, however, derive influence from service itself. They develop relationships where followers are encouraged to follow their lead of service. Paterson et al, (2003) notes that servant-power is a category of influence outside the tralatitious kinds of power. Real servant hood is a leadership style that relies upon the influence of self-giving without self-glory.Some falsifiable evidence frequents the distinctiveness of servant leadersh ip from related leadership theories. For example, Ehrhart (2004) reported that servant leadership significantly predicted an additional 5% of the variance in employee commitment, 7% of the variance in satisfaction with supervisor, 4% of the variance in perceived supervisor support, and 8% of the variance in procedural arbiter above and beyond that of both leader-member exchange and transformational leadership. Similarly, Liden et al. (2008) reported that servant leadership behaviour explained variance in citizenship behaviour and in-role performance beyond that predicted by leader-member exchange and transformational leadershipLiden et al (2008) evaluated the leadership style servant leadership which is based on the premise that to bring out the best in their followers, leaders rely on person-to-person communication to understand the abilities, needs, desires, goals, and potential of those someones. With knowledge of each followers unparalleled characteristics and interests, lea ders then assist followers in achieving their potential. Servant leadership differs from traditionalistic approaches to leadership in that it stresses personal integrity and centeres on forming strong long-run relationships with employees. It also is unique in that it extends outside the organization-servant leaders serve multiple stakeholders, including their communities and ordination as a whole (Graham, 1991)Neubert et al (2008) looked at the effects of servant leadership as a variable in the amount of regulatory focus the employee has. Their results back up the theory that servant leadership significantly induces advance-orientated regulatory focus. Regulatory focus theory (RFT) stems from the notion that people are motivated to minimize discrepancies amongst actual and desired end states (i.e., seek pleasure) and maximize the discrepancy between actual and undesired end states (i.e., avoid pain) (Meyer, Becker, Vandeberghe, 2004, p. 996). The orientation toward seeking pleasure is considered a promotion focus, whereas the orientation toward avoiding pain is considered a prevention focus (Higgins, 1997). Compared with prevention-focused individuals, promotion-focused individuals are more likely to focus attention on (a) nurturance needs rather than protective cover needs (Higgins et al., 1994), (b) hopes and aspirations rather than rules and responsibilities (Higgins et al., 1994), and (c) gains rather than losses (Shah, Higgins, Friedman, 1998).Paterson, Parolinni Winston (2003) have developed a turning theory of servant leadership that creates a platform for more specific research by defining the values on which servant leadership is based values she calls the component fabricates of leadership. In Pattersons view, popular leadership theories such as transformational leadership have not adequately explained the values for example, altruism that are sometimes demonstrated by leaders. According to Patterson and Russell (2004), Transformatio nal leadership shows leaders focused on the organization, and is insufficient to explain behaviour that is altruistic in nature, or follower-focused thus servant leadership theory, which is follower focused, explains such behaviour(p. 353). These virtues or morals are qualitative characteristics that are part of ones character, something that is internal, almost spiritual (Whetstone, 2001).Robert K. Greenleaf (1904-1990) is credited with initiating the servant leadership concept among modern organisational theorists. In Greenleafs (1977) opinion, leadership must primarily playact the needs of others. The focus of servant leadership is on others rather than upon self and on understanding of the role of the leader as a servant (Greenleaf, 1977). egoism should not motivate servant leadership rather, it should ascend to a higher plane of motivation (Greenleaf, 1977). The servant leaders primary objective is to serve and meet the needs of others, which optimally should be the prime mot ivation for leadership (Russell and Stone, 2002). Servant leaders provide vision, gain credibility and trust from followers, and influence others (Farling et al., 1999).James Dittmar (2006) interviewed Larry Spears, the electric chair CEO for the Greenleaf centre for servant leadership and concluded that Robert Greenleafs writings incorporated ten major attributes of servant leadership. These includedListeningEmpathyHealingAwareness vox populiConceptualizationForesightStewardshipCommitment to the growth of people andBuilding community.As you will see in the next section, certain dimensions of servant leadership can be observed in the workplace and has some have some academic grounding. Walumbwa et al (2010) conducted a detailed investigation of servant leadership, procedural justice climate, service climate and organisational citizenship behaviour (OCB). Their research looked at the extent to which servant leaders recognise their moral responsibility to the success of the organisa tion as hygienic as the success of their subordinates, the organisations customers and other stakeholders. Their hypothesis that Servant leadership positively relates to organizational citizenship behaviour was supported as servant leadership significantly predicted OCB trance servant leadership is an increasingly popular concept, doneout much of its history the concept has been systematically undefined and lacking in empirical support (Farling et al., 1999). In an attempt to give cohesion to the development of a theory, Russell and Stone (2002) established a practical model for servant leadership. They also identified functional and sequent attributes of servant leadershipServant leadership dimensionsAccording to Russell and Stone (2002) the servant leadership literature offers an inconsistent set of dimensions that define this construct and as a consequence, their exhaustive research was designed to define and validate the dimensions that constitute servant leadership as a cons truct. Based on their interpretation of servant leadership as sanitary as existing taxonomies of servant they identified nine dimensionsEmotional healing-the act of showing sensitivity to others personal aidsCreating value for the community-a conscious, genuine concern for helping the communityConceptual skills-possessing the knowledge of the organization and tasks at hand so as to be in a position to effectively support and assist others, especially immediate followersEmpowering-encouraging and facilitating others, especially immediate followers, in identifying and solving problems, as well as determining when and how to complete work tasks percentage subordinates grow and succeed-demonstrating genuine concern for others career growth and development by providing support and mentoringPutting subordinates first-using actions and words to make it clear to others (especially immediate followers) that satisfying their work needs is a priorityBehaving ethically-interacting openly, fai rly, and honestly with othersRelationships-the act of making a genuine effort to know, understand, and support others in the organization, with an emphasis on building long-term relationships with immediate followersServant hood-a way of being marked by ones self-categorization and desire to be characterized by others as someone who serves others first, even when self-sacrifice is mandatoryTheir scale delivered a Cronbachs alpha = .8.Constructs of servant leadershipAccording to Russell and Stone (2002) the following construct of servant leadership by Patterson (2003), were central to their servant leader dimension creationAgapao love a love derived from the virtues of their religious beliefsActs with humilityIs altruisticIs visionary for the followersIs trustingIs serving andEmpowers followers.Leadership in the African contextIssah Huseini is Ghanaian in birth and has been living in Ireland for the last 12 years. A devote Muslim, his moral beliefs have been leveraged through his rel igious teachings. These unique characteristics will be discussed later however it is important to discuss leadership in the African and cultural context. To date, servant leadership has been discussed and described almost completely in the American context (Farling et al., 1999). Unfortunately, there have been few efforts to examine the extent to which followers in the USA actually report having experienced servant leadership while working in a leader-follower relationship.Hale Fields (2007) explored the concept of servant leadership in a Ghanaian context and found that while there are many aspects of servant leadership that are similar to leader attributes that may be endorsed across cultures such as motive arousing, confidence building, team building and foresight, some differences among cultures may limit the extent to which the servant leadership approach is viewed as effective. For example, servant leadership often focuses on follower development with the intention of increas ing follower capacity to exercise creative approaches and take on greater responsibilities at work. However, these efforts may be viewed as effective primarily in settings where the ability and willingness of followers to exercise initiative and direct their own activities is viewed as desirable (Fields et al., 2006 Hofstede, 2001). In more individualistic and lower power distance cultures such as the USA, leaders who help equip followers to take initiative and undertake creative solutions on their own tend to be viewed very positively (Hale Fields 2007). However, in higher power distance cultures, leaders whose followers take initiative on their own without delay for explicit direction may be seen as weak leaders (Hofstede, 2001). In cultures which are more collective, followers may be not flavour comfortable with leaders who emphasize follower individual initiative and creativity because these are viewed as being best accomplished through group interchange and decisions.Given the rich diversity of Sub-Saharan Africa, one must approach any generalization of cultural expressions with caution. However, some African scholars maintain that there are identifiable Sub-Saharan African cultural characteristics (Lassiter, 2000). Through his survey of numerous African thinkers, Lassiter (2000) organized these cultural characteristics into five broad categoriespsychological characteristicssociety and the individualfamily and communityworldviewResponse to foreign influences.Traditional Sub-Saharan African leadership centres on the concept of kingship. Masango (2003) points out that the hierarchy in African society is well defined, with the king at the top of the structure. However, kingship in pre-colonial times was not the autocratic dictatorship that appeared in the colonial and post colonial periods (Masango, 2003 Williams, 2003). Rather, in earlier periods, followers expected the king to function as a servant to the clan, tribe or community (Williams, 2003). In e ssence, the kingdom was more important than the king. Historical examples memorandum the removal of kings who became a detriment to the kingdom (Williams, 2003). The king used influence to build consensus (Masango, 2003). Finally, the king was the religious leader and guardian of the kingdoms religious heritage (Williams, 2003).Leadership Trust in the not-for profit sectorWhile the notion of trust is not exclusively attached to servant leadership and may be considered a key element in all leadership models, servant leadership has been particularly considered as strongly associated with trust (De Pree, 1997 Joseph and Winston, 2005 Russell, 2001), that is through servant leader show up and translate their personal integrity into organizational fidelity (De Pree, 1997, p. 127). Greenleaf (1977) maintained that trust is a building block for servant leaders, who in turn foster environments of trust. In their study of leaders in for-profit and not-for profit organizations in America a nd West Indies, Joseph and Winston (2005) reported positive correlation between employees perceived level of organizational servant leadership and leader trust, and between their perceived level of servant leadership and organizational trust.Relationships built on trust and service are the basis for the influence of servant leadership (Joseph and Winston, 2005). Greenleaf (1977) advanced that trust was central to servant leadership since leadership legitimacy begins with trust. He noted that the only sound basis for trust is for people to have the solid experience of being served by their institutions (p. 83). He asserted further that in servant leadership, leadership is bestowed upon persons who are trusted because of their stature as servants (p. 24). Servant leaders are trusted because they empathize with and fully accept followers (p. 35), because of their dependability, which results from their exceptional intuitive insight (p. 56), and because they lead by example (p. 342). Tr ust and respect are highest in circumstances where a community is created through service in which the liability of each for the other and all for one is un limit (p. 52). Greenleaf (1977) posited that institutional trust is created when their trustees (leaders) reach distinction as servants who understand the institution and care for all the persons touched by it (p. 100). Greenleaf (1977) stated that leaders hold the responsibility for the level and type of institutional performance that would merit trust (p. 127-8). Therefore, from Greenleafs perspective, servant leadership is both a product and an antecedent of leader and organizational trust. This may be due to the fact that servant leadership increases perceptions of leader trustworthiness, which has a reciprocal relationship to leader trust.InterviewIssah Huseini is CEO and one of the foundation members of the grassroots charity the new communities partnership (NCP) an independent national network of 116 ethnic minority led groups comprising of 75 nationalities with offices in Dublin, Cork and Limerick. The mission of NCP is to be an effective network, representing and empowering ethnic minority-led groups, at all levels, in order to influence positive change in policies that impact on their lives. The flat structure of NCP is comprised in a flat manner which links in with ethnic led minority organizations (ELMO) communities such as the Afghan and Cameroon communities to provide support and training. There are now over 120 ELMO communities under the auspicious of the NCP (appendix B) which is supported by Russell Stones (2002) argument that building relationships is an important characteristic of servant leadership. One of NCPs mission statements is authorisation where We believe in our capacity to define our own needs, articulate our hopes and fears and represent ourselves locally, regionally and nationally (retrieved from http//www.newcommunities.ie/about/mission.html on January 5, 2011).I began by asking Mr. Huseini why he decided part company with Cairde and set up his own company the NCP. Mr. Huseini described that the reason was twofold. Firstly the degree of freedom and range of services were limited and they felt that they were not providing enough services to their ELMOs. This idea is supported by supported by Russell Stones (2002) assumption that creating value for the community by having a conscious, genuine concern for helping the community is a significant dimension of servant leadership. Secondly he illustrated the underlying worries that their clients held because as he put it some of the people we work with are some of the most disadvantaged in society. Some of them are illegal and shouldnt even be here. We found that these people didnt trust us as they believed we were agents of the government. Certain constructs of servant leadership would support this statement as Patterson (2003) describes acting with humility, is trusting and is altruistic, while meeting the needs of others (Greenleaf, 1977).As a follow up question I asked what kind of services he expected to deliver and what he actually was giving to his clients. He began by explaining the power politics involved in working with such an institution (Cairde) was very frustrating. There were certain governmental regulations that narrowed the scope to which Cairde could deliver services. For example, they were very limited in how much involvement we could have in regards to immigration, visas, green cards etc and felt that they were not satisfying the needs of ELMOs. Again this fits in with various researchers positions that a core responsibility of servant leaders is to act and behave ethically (Russell Stone, 2002 Greenleaf 1977 Dittmar, 2006 Fayol, 1949).Continuing on from this Mr. Huseini explained the following services the NCP provides capacity building in hurt of forums, workshop, seminars and community cafes, training support for ELMOs both in terms of leadership training an d media and training, secondary lobbying governments on issues of concern, conducting scholarly and legal research on topics of educations and law reform, advocacy services and many more day to day services that cannot be categorized. Paterson et als (2003) statement that that servant-power is a category of influence outside the traditional kinds of power. Real servant hood is a leadership style that relies upon the influence of Self-giving without self-glory. (p. 280) would support this kind of multi-faceted support system.Moving away from the external stakeholders, call into question then focused on the internal dynamics of the organisation. In particular (after clarifying the meaning of regulatory focus) i asked him if he saw his employees tendencies to seek promotion was as a result of his leadership style or whether there was a degree of commitment in general to the organisation. Mr. Huseini contemplated this and explained that many of the employees were hired through employme nt schemes which were generally unpaid such as FAS and the Dublin city council. While at the same time he indicated that the office is so dispirited that there was no opportunity for advancement although he did highlight that he thought he employees were generally committed to the cause. Therefore Neubert et als (2008) assertion employees promotion-orientated regulatory focus is because of the servant leadership nature of the organisation is not supported however the marginal declaration that his employees are committed to the company is supported by Ehrharts (2004) findings.Finally I wanted to establish if there was a spiritual or religiously underpinning to his leadership style. Mr Huseini concurred as he described how he started out as a taxi driver in Dublin and although he witnessed many activities he disapproved of he still maintained a level of satin flower and integrity (Patterson Russell, 2004). He went on to describe how Islam has kept my head on my shoulders insisting that the laws of Muhammad have guided me through some difficult times. This statement is supported by Whetonsone (2001) as he describes these characteristics that are part of ones character, as something that is internal, almost spiritual. While Patterson concurs that Agapao love a love derived from the virtues of their religious beliefs are a construct of servant leadership.