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Antoinette Pearsall

Servant Leadership in Diverse Contexts

Summary

 1794 Words

Running Head: SERVANT LEADERSHIP 1

SERVANT LEADERSHIP 2

How Servant Leadership Practices Are Apparent In Other Religions and Cultures

It is worth noting that servant leadership empowers followers to grow freer, more

independent and selfless, giving them the freedom to make decisions. This enables followers to

 Potentially missing comma: 2021  2021,

Servant Leadership Practices In Other Religions and Cultures

Antoinette Pearsall

GCU

MGT:410

January 20, 2021

have a higher perception of being able to act in accordance to their values and beliefs. While

servant leadership is in nature fragmented, this affects ethics and morality, and it becomes

difficult to remedy it to produce a unified and cohesive worldview of servant traditions. In this

essay, it is important to examine the overall compatibility of the major world religions including

Buddhism, Christianity, Hinduism, Islam, and Judaism. The big question that arises is why

different religions and cultures practice servant leadership. The overall impression is that, there

are really no philosophic or conceptual underpinnings to servant leadership other than what

Greenleaf terms as the commitment to treat people with kindness.

To start with, a contingency theory in leadership that is founded on the worldview of

five religious cultures that together represent over 82% of the world’s population is posed.

There are numerous religious traditions including; Buddhism, Christianity, Hinduism, Islam,

and Judaism in relation to factors such as the nature and exemplars of leadership, core vision,

basis for moral leadership, source of wisdom for leaders, levels of being, and the role of

community in servant leadership. While the explanations of the different religious traditions are

not exhaustive in the appraisal of each religion, the fact remains that the main focus is on

Buddhism and Islam, and Hinduism, with sparse reference to Judaism and Christianity

(Bragger, Alonso, D’Ambrosio, & Williams, 2021). The conclusion is that servant leadership

in the five religions corresponds more closely to servant leadership theories since each cultural

tradition provides a series of individuals as role models who exemplify servant leadership

behavior as well as acceptable life patterns, and who arise in times of crises to provide guidance

and inspiration.

SERVANT LEADERSHIP 3

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In the diverse religious cultures and traditions provide a list of values drawn from the

study of spirituality in the workplace that include; forgiveness, empathy, integrity, kindness,

honesty, patience, humility, loving kindness, service to others, thankfulness, guidance, joy, and

inner peace (Daniels, 2021). These values are also found within each of the five religious

traditions. Simply said, servant leadership values are embodied in each of the religious

traditions.

In the community culture sphere, extended family, village location, tribal affiliation, and

national identity are highly embraced. People are noted to be members of small groups of

friends, family, and business associates with whom they have interaction. The emphasis on the

individual is anchored in the emphasis for the need for individuals to be aware of the common

good of the community. This tension between needs and wants of an individual and those of

the community permeates all of scripture and culture. There are expectations related to how

communities relate to individuals; with special emphasis on the marginalized, and the

disenfranchised. There are also expectations related to the responsibilities individuals have to

ensure that communities are peaceful, prosperous, and just places to live (Giambatista,

McKeage, & Brees, 2020). This is emphasized on servant leadership.

Leaders are also noted to use power since power is a key area of interest in the

Scriptures. The recurring theme in servant leadership is one of sharing power; not amassing

SERVANT LEADERSHIP 4

SERVANT LEADERSHIP 5

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power, misleading or manipulating people, or using them as pawns in some grand vision or scheme of the leader. Each person should have the opportunity to participate in shaping their

individual destiny and those of the followers. The use of power must affirm and strengthen

human dignity. Power usage must involve the followers or average people having the means to

act upon their dreams and desires.

When it comes to justice within the community, of particular note is the attention given

to those who are marginalized, disenfranchised, and downtrodden in diverse cultures such as

the Hebrew and Christian Scriptures. This concern is a dual concern since on one hand, it

reveals the value placed on an individual regardless of whether that individual is rich or poor,

a member of the community or not. According to Bragger et al., (2021), servant leadership

emphasizes that communities have a responsibility to care for these marginalized people within

the communities. On the other hand, it reveals that a community’s concept of justice exposes

the strength or weakness of that community for its long-term sustainability. A community that

embraces servant leadership should be a community that is a just community.

Therefore, the concept of justice found within the diverse scriptures includes; procedural

justice, which specifies fair legal process for the followers, and commutative justice that defines

the fair exchange of goods and the conducting of business with fair weights and measures in

mind (Giambatista, McKeage, & Brees, 2020). There is also restorative justice, which is an

aspect of distributive and retributive justice and specifies the fair ways to correct injustice and

restore socio-economic wholeness for persons and communities. Additionally, the

responsibility of leaders to care for their followers is emphasized.

Unlike God’s declaration that the earth and all that is in it is His and human beings are

given the responsibility to care for His creation, people have the opportunity to use resources

placed in their care as stewards, by managing resources according to the wishes the followers

(Daniels, 2021). Imperatively, stewardship includes the development of personal skills and

abilities, stewardship of community, management of personal and social resources,

management of social systems, care for the marginalized, and the care for the environment just

to mention a few.

When it comes to compassion, it is interesting that throughout the diverse scriptures

those economic principles of capital redistribution are part of distributive and restorative justice.

This is justice coupled with love. Here religious traditions seek to correct and restore

community that has been fractured by material need (Gandolfi, & Stone, 2018). It therefore

makes servant leaders responsible for removing oppression that causes members of a

community to be excluded, devalued, or merely forgotten. Servant leadership is committed to

SERVANT LEADERSHIP 6

leadership. Just as an example, there is no mention made of the dual system of justice existing

in Islam regarding Muslims and non-Muslims that incorporates the concept of jihad and

challenges the broad worldview concept of the dignity of all humans (Langhof, & Güldenberg,

2020). This leads to parallels being drawn between Bedouin-Arab tribal leaders and the values

they embrace and servant leadership. However, no mention was made of how non-Muslims are

treated. In Islam, non-Muslims are divided into two basic categories: the pagan idol worshipers

and people of the book or the Jews and Christians.

It is therefore not possible for a tradition that adheres to these positions to be regarded

as a possible philosophic foundation for servant leadership showing incompatibility. In

Hinduism, the hot buttons relate to the caste system and karma. The Hindu doctrine of caste

divides people into Brahman, kshatriyas, vaishyas, shudra, and untouchables. The Brahmans

embody the highest, most respected level while dalits represent the lowest and least respected

level. This division denies the value of the individual, forcing a solidarity in which all are

expected to conform to caste in behavior and self-image and in which individuals are not to be

judged apart from caste. Similarly to Islam, it is not possible for a tradition that adheres to these

positions to be regarded as a possible philosophic foundation for servant leadership. It should

be however noted that compared to the two previous religious traditions, Buddhism seems more

compatible with servant leadership since it has an emphasis on the interrelatedness of all

creation and humanity.

It can therefore be concluded that, that Judaism and Christianity hold similar positions

related to servant leadership since they share huge chunks of their scriptures. This worldview

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caring for the marginalized and to economic parity and that this commitment to these principles

is of paramount importance. Servant leadership therefore in the community represents

compassion, along with the cluster of justice principles, within the Jewish society for instance.

Undeniably, servant leaders are judged by how they revealed compassion.

There are also areas of religious incompatibility with servant leadership. By focusing

on the list of values or attributes associated with servant leadership, Arabic culture for instance

exhibits values that seem incompatible with servant leadership. There are also isolated values

that are based on the fact that followers in Islam bestow power upon the leader and give them

the right to lead. Any worldview anchored in a traditional religion is however assumed to be

incompatible with servant leadership as seen in Saudi Arabia.

Going further, Buddhism’s religious traditions and values seem closest to the virtue

approach to servant leadership. Buddhism is technically a nontheistic religion and poses virtues

which guide the follower. These virtues relate to inner states and external practices of the leader.

Buddhism therefore places a strong emphasis on the servant leader practicing and embodying

the virtues appropriate to daily situations. Values flow from a philosophic position or

worldview. When only values are considered, each religion reveals some level of agreement

with servant leadership. However, there are hot buttons associated with each of the five

religious traditions. These hot buttons are part of the greater worldview associated with each

religion and raise questions about whether or not specific values are sufficient to support servant

has come under criticism for an apparent gender bias that discriminates against women. Ultimately, all five religions suffer, to a greater or lesser degree, from inconsistencies or

teachings that seem incompatible with the values of servant leadership. However, as a common

point of view, three of the five religious traditions and cultures have serious contradictions with

SERVANT LEADERSHIP 7

servant leadership. This does not mean that one has to denounce all religious cultures as a basis

for servant leadership because of conflicts with specific values. When viewed in a broad

spectrum, as presented in this paper; the broad cultural religious worldview is compatible with

personalism, servant leadership as well as many other leadership styles expressed in leadership

literature. As a final note, there is a significant compatibility between the values and

components of servant leadership and the religious traditions.

References

SERVANT LEADERSHIP 8

Bragger, J. D., Alonso, N. A., D’Ambrosio, K., & Williams, N. (2021). Developing leaders to

serve and servants to lead. Human Resource Development Review, 20(1), 9-45.

Daniels, L. M. (2021). Servant Leadership in a Globally Diverse and Inclusive Organizational

Culture. In Culture in Global Businesses (pp. 19-43). Palgrave Macmillan, Cham.

Gandolfi, F., & Stone, S. (2018). Leadership, leadership styles, and servant

leadership. Journal of Management Research, 18(4), 261-269.

Giambatista, R., McKeage, R., & Brees, J. (2020). Cultures of servant leadership and their

impact. The Journal of Values-Based Leadership, 13(1), 12.

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Langhof, J. G., & Güldenberg, S. (2020). Servant leadership: A systematic literature review

Toward a model of antecedents and outcomes. German Journal of Human Resource

Management, 34(1), 32-68.

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