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Mindtools Article on Transformational Leadership

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Mindtools Article on Transformational Leadership

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Access the essential membership for Modern Managers

What makes a truly exceptional leader? Chances are we've all encountered them at some point in our careers: those leaders who stand out above the rest. Those who bring out the best in every one of their team members, and who consistently strive for greatness.

Take Molly for example. Everyone respects Molly. She inspires and encourages her team members, while expecting and demonstrating the highest standards. In return, her people are fiercely loyal, and they're highly successful - as individuals, and as a team. In short, Molly is a Transformational Leader.

By contrast, other leaders in the organization report that their people seem disengaged. They experience high staff turnover, and their results are often disappointing. So, what does Molly do that other leaders don't?

To begin with, Molly regularly reminds her team members of the purpose of their work. And she knows that she's a role model for her team, so she acts with integrity in all of her working relationships.

In this article and video, we'll explore what transformational leadership is, and discover what it takes to become a transformational leader.

What Is Transformational Leadership?

Leadership expert James MacGregor Burns introduced the concept of transformational leadership in his 1978 book, "Leadership." He defined transformational leadership as a process where "leaders and their followers raise one another to higher levels of morality and motivation." [1]

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Watch this video to learn the definition of Transformational Leadership. Explore the theory behind this leadership style, and discover the characteristics of transformational leaders.

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While servant leadership is a timeless concept, the phrase "servant leadership" was coined by Robert K. Greenleaf in The Servant as Leader, an essay that he first published in 1970. In that essay, Greenleaf said:

"The servant-leader is servant first... It begins with the natural feeling that one wants to serve, to serve first. Then conscious choice brings one to aspire to lead. That person is sharply different from one who is leader first, perhaps because of the need to assuage an unusual power drive or to acquire material possessions...The leader-first and the servant-first are two extreme types. Between them there are shadings and blends that are part of the infinite variety of human nature.

"The difference manifests itself in the care taken by the servant-first to make sure that other people's highest priority needs are being served. The best test, and difficult to administer, is: Do those served grow as persons? Do they, while being served, become healthier, wiser, freer, more autonomous, more likely themselves to become servants? And, what is the effect on the least privileged in society? Will they benefit or at least not be further deprived?"

A servant-leader focuses primarily on the growth and well-being of people and the communities to which they belong. While traditional leadership generally involves the accumulation and exercise of power by one at the "top of the pyramid," servant leadership is different. The servant-leader shares power, puts the needs of others first and helps people develop and perform as highly as possible.

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What is Servant Leadership? - Greenleaf Center for Servant Leadership

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While servant leadership is a timeless concept, the phrase "servant leadership" was coined by Robert K. Greenleaf in The Servant as Leader, an essay that he first published in 1970. In that essay, Greenleaf said: "The servant-leader is servant first... It begins with the natural feeling that one wants to serve, to serve first.

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Walsh, M. (2019, January 22). Supreme court declines case of high school coach who sought to pray on field. [Blog Post].

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The U.S. Supreme Court on Tuesday declined to hear the appeal of a high school football coach who was was effectively dismissed by his Washington state school district for praying on the field immediately after games. Four justices signaled that they were troubled by the coach's dismissal and the handling of his case by two lower courts, but that unresolved factual questions made the appeal unsuitable for high court review.

Justice Samuel A. Alito Jr., in a statement signed by Justices Clarence Thomas, Neil M. Gorsuch, Brett M. Kavanaugh, said he concurred in denying review in the case because such a denial "does not signify that the Court necessarily agrees with the decision (much less the opinion) below. In this case, important unresolved factual questions would make it very difficult if not impossible at this stage to decide the free speech question that the petition asks us to review."

Still, those justices sent a further signal that Kennedy may yet be able to win his case, and that they believe public school educators have some on-the-job free speech rights, especially in the area of religious speech. (The "statement respecting the denial of certiorari" is at the bottom of this orders list.)

The action came in the case of Joseph A. Kennedy, a coach at Bremerton (Wash.) High School who argues that he has First Amendment free speech and free exercise of religion rights to express his faith while on the job.

Kennedy was the assistant varsity football coach and the head coach of the junior varsity team at Bremerton High in the fall of 2015 when his post-game prayers became the center of controversy.

Kennedy says in court papers that his Christian faith calls on him to give thanks at the end of each football game for the players' accomplishments and his opportunity to be a part of their lives. Kennedy was sometimes joined by players for his post-game prayer, and he would sometimes give short motivational talks.

In September 2015, Bremerton district officials advised Kennedy that he could continue to give inspirational talks, but could not lead or encourage student prayers. The superintendent informed Kennedy that he was free to pray while on the job if it did not interfere with his job responsibilities and as long as it was "non-demonstrative" when students were engaged in nearby voluntary prayers.

The coach complied for several weeks, but sought an accommodation from the district to continue his post-game prayers. The school district rejected his argument that his job responsibilities ended when the football game ended.

"Any reasonable observer saw a district employee, on the field only by virtue of his employment with the district, still on duty, under the bright lights of the stadium, engaged in what was clearly, given your prior public conduct, overtly religious conduct," the district wrote to Kennedy.

When the coach continued to pray at the end of two more games, the district placed him on administrative leave. Kennedy did not seek the renewal of his year-to-year contract the next season.

The coach sued the school district in 2016, seeking reinstatement as a coach and a ruling that he had the right to pray on the field after games.

A federal district court denied a preliminary injunction for Kennedy. In 2017, a unanimous three-judge panel of the U.S. Court of Appeals for the 9th Circuit, in San Francisco, also ruled against the coach. The appeals court held that Kennedy was speaking as a public employee and not as a private citizen when he prayed on the field.

"Kennedy spoke at a school event, on school property, wearing [Bremerton High School]-logoed attire, while on duty as a supervisor, and in the most prominent position on the field, where he knew it was inevitable that students, parents, fans, and occasionally the media, would observe his behavior," the court said.

His appeal to the Supreme Court in Kennedy v. Bremerton School District (Case No. 18-12) says his case raised the fundamental question of whether the court's 1969 decision in Tinker v. Des Moines Community Independent School District "still applies to teachers."

"While Tinker is well known for reaffirming the First Amendment rights of students, this court actually stated that it was beyond argument that 'either students or teachers shed their constitutional rights to freedom of speech or expression at the schoolhouse gate,'" says Kennedy's brief, referencing the most well-known line from a decision that upheld the right of students to wear black armbands to protest the Vietnam War as long as school was not substantially disrupted.

The appeal, written by the First Liberty Institute and Paul D. Clement, a former U.S. solicitor general under President George W. Bush, framed the question presented in broad terms: "Whether public school teachers and coaches retain any First Amendment rights when at work and 'in the general presence of' students."

The appeal argued that the 9th Circuit's "sweeping" ruling against "demonstrative communication" by a teacher does not square with existing precedents.

" Tinker makes clear that schoolhouses are not First-Amendment-free zones for either students or teachers," Kennedy's brief says.

The Bremerton school district, in a brief that urged the justices not to take up the case, said the 9th Circuit's decision was correct and that Kennedy "spoke and acted as a school official, not as a private citizen."

"It simply would not be possible to run the public schools if each teacher and coach were a law unto him- or herself," the district argued. "School districts, not individual teachers, must have the authority to decide what instruction is provided, how it is provided, and how students are supervised to ensure their safety and to respect their and their families' rights."
A 'Troubling' Opinion Below
The Supreme Court considered Kennedy's appeal privately for more than two months. On Jan. 22, the court's denial of review and the statement by the four justices suggested a fair amount of internal debate over the case.

Alito, in the statement joined by his three colleagues, said the key question in the case was whether Kennedy showed he was likely to prevail on his free-speech claim. But the federal district court that heard the case did not make a specific finding about the reason for Kennedy's termination, Alito said, and the 9th Circuit panel "was even more imprecise on this critical point."

"We generally do not grant such review to decide highly fact-specific questions," Alito said. "Here, although [Kennedy's] free speech claim may ultimately implicate important constitutional issues, we cannot reach those issues until the factual question of the likely reason for the school district's conduct is resolved. For that reason, review of [Kennedy's] free speech claim is not warranted at this time."

Aliton went on to say that the 9th Circuit's "understanding of the free speech rights of public school teachers is troubling and may justify review in the future."

He said the appeals court applied a key 2006 Supreme Court decision on public-employee speech rights, Garcetti v. Ceballos, in a way that would allow school districts to fire teachers and coaches "if they engage in any expression that the school does not like while they are on duty, and the 9th Circuit appears to regard teachers and coaches as being on duty at all times from the moment they report for work to the moment they depart, provided that they are within the eyesight of students."

That means schools could bar teachers from folding their hands or bowing their heads in prayer at lunch, if the teachers were visible to students, Alito said.

"What is perhaps most troubling about the 9th Circuit's opinion is language that can be understood to mean that a coach's duty to serve as a good role model requires the coach to refrain from any manifestation of religious faith-even when the coach is plainly not on duty," Alito said, referring to the lower court's discussion of one or more instances when Kennedy prayed while a spectator at school events. "The suggestion that even while off duty, a teacher or coach cannot engage in any outward manifestation of religious faith is remarkable."

Alito noted that Kennedy still has live claims under the free-exercise clause and Title VII of the Civil Rights Act of 1964.

The unmistakable message from four members of the court today is that, whether in Kennedy's case at a later date or some other case, they are prepared to provide some greater clarity on the free expression rights of public school educators.

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Supreme Court Declines Case of High School Coach Who Sought to Pray on Field

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The U.S. Supreme Court on Tuesday declined to hear the appeal of a high school football coach who was was effectively dismissed by his Washington state school district for praying on the field immediately after games.

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Religion's Legal Place in the Schoolhouse

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Religion's Legal Place in the Schoolhouse

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May, C. (n.d.). Religion's legal place in the schoolhouse.

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AASA | American Association of School Administrators

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School Prayer. Resource for the Leadership Case

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School Prayer. Resource for the Leadership Case

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Lawrence, L. (2013). School prayer: 50 years after the ban, God and faith more present that ever.

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At the adolescent-unfriendly hour of 7:10 on this rainy spring morning in tiny Loachapoka, Ala., classes won't start for another half hour in the public school. But already the science lab at Loachapoka High School is coming alive with the banter of 13 teens sloughing off backpacks and settling in to learn - not about chemistry or biology, but about faith.

"Who knows what happened this weekend?" asks Kevin Flannagan, regional director for Campus Life ministry.

Immediately, the teens quiet down to listen. "Easter," a boy volunteers.

"Jesus rose, yes," Mr. Flannagan says. Then, in a tone as gentle as it is friendly, he recaps the Bible story and asks, "So why is it called Good Friday?"

A girl answers: "Because he died for us, and that's a good thing." A few heads nod.

As Flannagan goes on to tell the story of a boy making an empty Easter egg - "he got it that the meaning of Easter is the empty tomb" - the emotional climate in the room is not one of fervor, but of comfort.

Asked why it's worth coming to school early for a Campus Life meeting, a lanky senior wearing an Adidas shirt answers simply: "I like to learn about Jesus."

It has been 50 years since the Supreme Court banned school-sponsored prayer. But God and faith are probably present in more ways now than ever in public schools, say law and religion experts and activists.

"We've gone from virtual silence about religion in the curriculum and virtually no student religious expression in many schools," says Charles Haynes, a scholar at the First Amendment Center and head of the Religious Freedom Education Project in Washington, D.C., "to today, when social studies and other standards are fairly generous to religion, and students are expressing their faiths in many different ways in many public schools, if not most."

Nobody has yet studied the phenomenon, but there are some illustrative examples:

* Student ministries that started before the school prayer ban, or just after, have expanded to reach tens of thousands of public school students. Since the mid-1960s, the Fellowship of Christian Athletes has established itself on more than 8,000 junior and high school campuses, many of them public. And Campus Crusade for Christ, founded in 1951 as a Christian ministry to college students in California and now known as Cru, has helped high school students start some 200 Christian clubs, almost all of them in public schools. Youth for Christ, an evangelical missionary organization in which broadcast-evangelist Billy Graham worked in the 1940s, began reaching out to high school and middle school students in the 1960s and '70s. It now has on- and off-campus clubs at 1,200 schools, most of them public.

* At the elementary school level, religious instruction sometimes takes place right on campus in after-school programs. By far the most widespread and controversial, Good News Clubs hold Sunday school-like classes in some 3,200 public elementary schools. After-school Good News Clubs have grown from fewer than 17,000 participants in 2001 to more than 156,000 enrolled in 2012.

* "See You at the Pole" began in Texas with 10 Christian students praying around their school flagpole in 1990. It has blossomed into a yearly ritual involving 1 million to 2 million public school students nationwide meeting on a designated September morning before class.

* Informal Bible study groups have proliferated, judging from anecdotal reports, sometimes meeting on campus, sometimes at a coffee shop or someone's home.

* Over the past 10 to 15 years, Muslim and Jewish student clubs as well as clubs espousing agnostic, humanist perspectives have appeared on public school campuses. Among the oldest, the Hindu Student Association of Bellaire High School in suburban Houston attracted 700 people of many faiths at its Holi celebration in April.

* Students in interfaith groups like Youth LEAD in Sharon, Mass., may meet off-campus, but stage workshops and programs at school.

* Students are also carving out time to pray, whether Muslims fulfilling a religious obligation or Christians delivering on prayer requests during lunchtime.

* Some schools allow released-time programs: During class hours, students leave campus for Christian, Jewish, Mormon, or Islamic instruction - some even earn academic credit.

* Schools are increasingly including Christianity, Buddhism, Sikhism, Islam, and, in some cases, the Bible in their curricula because of concern over Americans' religious illiteracy. (A 2007 study found that only 10 percent of American teens could name the five major religions.)

Many welcome the growing presence of religion.

"If the public school is to prepare people to participate in a democracy," says Mike Waggoner, editor of Religion & Education, "students are going to require an understanding of Hindus, Muslims, atheists, various forms of Christians, and so forth."

Mr. Haynes concurs, noting, "It is on public school campuses that young people learn to live with and address differences." But, he warns, if religion is going to come on campus, it has to enter "through the First Amendment door."

This means that public schools and their staffs cannot violate the Establishment Clause of the US Constitution by fostering religious beliefs. But neither can they stifle students' constitutionally protected freedom of speech and free exercise of religion.

Rulings that panicked school boards

So what exactly happened 50 years ago?

In two landmark decisions - Engel v. Vitale on June 25, 1962, and Abington School District v. Schempp on June 17, 1963 - the Supreme Court declared school-sponsored prayer and Bible readings unconstitutional. The rulings provoked unprecedented controversy, says Melissa Deckman, affiliated scholar with the Public Religion Research Institute in Washington, D.C. "School boards got so paranoid about dealing with religion that they just said, 'We shouldn't do any of that at all,' " she says.

Schools struck religion from curricula, teachers avoided the topic, and children got the message that religion took place off campus. But then, Professor Deckman explains, people began "to say, 'Look, religion is part of who we are and our culture.' "

Yes, the rulings restricted public school employees - but what about students? Could they say grace in the cafeteria or meet outside class to study the Bible, Quran, or Torah? Could religious organizations offer after-school programs? While teachers couldn't preach, could they address religion academically?

In court case after court case, the answer was a resounding "yes."

Granted, courts haven't always agreed. Reflecting regional attitudes, a court in Ohio deemed it legal for a student to wear a T-shirt sporting a Christian slogan critical of homosexuality while, in a similar case in California, a court ruled against the student. Similarly, says Charles J. Russo, who teaches law and theology at the University of Dayton in Ohio, US circuit courts have disagreed over the constitutionality of a student leading prayers at public school graduations. Federal courts in the West and Northeast ruled it illegal; courts in the South upheld it.

Supreme Court cases, however, hold sway nationwide, and two in particular fueled the growth of religion in public schools. In 1990, the court compelled public high schools to give student-led religious clubs the same access enjoyed by other non-curricular clubs. Then in 2001 the court ruled that elementary schools that welcomed programs such as Girl Scouts could not bar the after-school Good News Club because it was evangelical Christian. That violated the Free Speech Clause.

Rulings versus enforcement

Though the courts have consistently barred school-sponsored prayers, when Nicholas Weldy surveyed Ohio school superintendents for his University of Dayton doctoral thesis in 2001, more than 40 percent said there had been some form of prayer at graduation.

Some schools turn a blind eye to serve what they perceive as a greater good. At Hull Middle School in Benton Harbor, Mich., pastors walked the halls, broke up fights, and sat in the back of classrooms, their silent presence exuding authority.

"The kids had tremendous respect for them, probably more than for the police or the truancy officer," says Robert Lawrence, who taught at the school for 10 years before it closed in 2011. In this area, clobbered by unemployment, crime, and drugs, so many middle-schoolers had rap sheets that parole officers had a campus office.

Pastors occasionally addressed morning assembly and sometimes used Christian language in the hallways. But, Mr. Lawrence, who was not religious at the time, says, "I never saw a problem with it." The school population was predominantly African-American and culturally rooted in Christianity, so in his view there was no evangelizing: "It was an all-out war against the streets. Any help anyone could bring was more than welcome."

Similar "gray areas" arise involving religious clubs and programs. Briefly, clubs fall under the Equal Access Act, which stipulates that they must be student-led, participation must be voluntary, faculty sponsors can only observe, and no outside adult can "regularly attend." They can take place during the school day during a designated "club time" or after class.

Notasulga High School is an Alabama K-12 school west of Auburn with a turbulent history of desegregation. Today, 99 percent of its 405 students are eligible for the free lunch program, and despite a dramatic turnaround in graduation rates and test scores, principal Brelinda Sullen says she fights every day to keep the district from shutting the doors. When Campus Life director Flannagan asked Mrs. Sullen whether students would be interested in a program, she jumped at the opportunity: "It's all about character building, and Campus Life helps us build character in our kids."

But she knows the law, she says, and "I know how far I can go." She restricts attendance to high school students and makes it strictly voluntary. In the absence of other student clubs, anyone not participating can use club time for study hall. Though all high school students currently participate in Campus Life, Sullen says, a few students in the past have bowed out.

This suggests Campus Life is a religious club. But because Flannagan attends and conducts virtually every meeting, it could fall under rules for outside-led, after-school programs. As with Hull Middle School, the situation is not clear-cut and will remain so unless there is a complaint.

The religious 'huddle'

The Fellowship of Christian Athletes (FCA) is arguably the largest religious organization with a public school presence. Jeff Martin, executive vice president of ministry programs and resources, describes its "huddles" as student-led clubs with, ideally, coaches as faculty sponsors. A former college football player with a master's of divinity from Southwestern Baptist Theological Seminary in Fort Worth, Texas, he says the sponsors' influence is confined to a "ministry of presence, a ministry of attitude."

But anecdotal evidence suggests that policy can be one thing, implementation another.

When the huddle meets on Friday mornings at 6:30 at Peachtree Ridge High School in Suwanee, Ga., Alex Durham, a senior and FCA leader, is a stickler for the rules. The faculty sponsor "sits at the back," she says.

In other schools, however, the athletic department can be "somewhat semiautonomous," says Bruce Grelle, director of the Religion and Public Education Resource Center at California State University, Chico. When his students recall their high school days, he says, some note: "Oh, yeah, the coaches and the team, they always prayed together before the game." Some, he speculates, don't realize this is illegal while others "do realize it and say, 'Well, we're going to keep doing it this way until you want to make an issue of it.' "

A student athlete at Lakeside High School in Atlanta did just that a few years ago. A teacher scolded him for "being disrespectful" when he didn't bow his head in prayer at a team huddle, says Chaim Neiditch, a rabbi with the National Conference of Synagogue Youth. "The boy called me the next day."

The school website now says, "FCA was originally started by Christian athletes as a safe place where students could come meet with fellow Christians," but is now "very welcoming to all."

The website also now lists a Jewish Student Union that meets every other week before school with Mr. Neiditch, a guest as regular here as Flannagan is in Alabama schools. At a recent meeting, student leaders announced an ice-cream seder at Sara's house - "again!" - and begged their buddies to sing at a school-wide event. The 20-some students laugh; the faculty adviser smiles from her desk. Sometimes conversation turns to world events, and they ask Neiditch for the Israeli perspective.

This day, though, they dig into 30 pounds of challah dough. While the kids - most, not all, Jewish - roll and braid, the rabbi relates, locomotive-fast, the story of the Exodus, with the Red Sea parting and manna from heaven: "This reminds us that as we go through challenges God loves us and there is a reason for those challenges."

"You realize there's a lot more you can do to experience your Judaism," says sophomore Adam David. "It's scary here, so it's nice to have a small intimate group," he adds. He's referring to the fact that in Georgia, as Neiditch puts it, "everything is Gospel," whether spinning the dial on the radio, holiday shopping, or spotting church after church out the car window.

In Flushing, N.Y., a group of Christian students tried for years to meet at Townsend Harris High School, but the administration was adamant: no religious activity on campus. When a new principal took over, the group - the Seekers - tried again, asking assistant principal and fellow Christian Ellen Fee to be faculty sponsor. Some teachers worried that a religious club "would create a lot of 'us versus them,' " recalls Ms. Fee, who also teaches health and physical education. Others felt that "if kids are asking, then we have an obligation to them."

Today, Fee, who hosts a nondenominational church service in her home on weekends, is adviser to both the Seekers and the Muslim Student Association (MSA).

On two separate days, leaders of the MSA and Seekers agreed to meet with the Monitor. About half a dozen in each group gathered at a large table in Fee's office. Both clubs number 50 to 60 members, out of a student body of about 1,100. Some members are more religious than their parents; others don't have a youth group at their mosque or church. All, they say, feel it is key to have peers who share their school life and values. Besides providing a source of friendship, the clubs allow them to wrestle with how to live their faith where they spend most of their day.

The Muslim students, for example, talk about what it means for girls to wear head scarves - about half the MSA girls here do; the Christians struggle with how to evangelize without being obnoxious or coming across as superior. Both groups report discussing "sensitive issues" like dating pressures or views about homosexuality. These are the kinds of conversations Nabeel Hussain hankered for when he helped launch an MSA at Fishers High School in Fishers, Ind., last year. He wanted to make sure he could perform his prayers, but he also wanted the support of fellow Muslims to help him stay true to his faith in the face of pressures from peers and the culture at large.

Battling for students' souls

"I have no problem whatsoever if Muslims or Christians come together to practice their faith," says Melissa Thompson, a Christian and mother of a student at Blaine (Minn.) High School. "That is their right."

But Ms. Thompson wants the school to rein in members of the Christian club Catalyst. She says they've harassed her daughter with repeated, insistent invitations, even though she "had made it crystal clear for over a year that she had no interest in their group. They have an elaborate manual that tells them what their job is ... to go out and proselytize their peers."

Indeed, the group's manuals - available on-line at campusmovement.org, a coalition of Catalyst clubs - preach in hip, lower-case language that "taking the message of Jesus to the world around you isn't a hobby. it's a LIFE style. that's because it's not the great suggestion. it's the great commission ... there are so many opportunities in public schools to represent Jesus. don't be ashamed. if Jesus doesn't reject you, no one can."

Other organizations' materials and websites get downright militaristic. References to public schools as "a target" or "battlefield" are not uncommon. One website tells of the need "to be warriors in an eternal battle for the souls of these children and their parents," while a 2002 National Network of Youth Ministries (NNYM) manual states that Christian students "have been sent to establish a strategic beachhead so that they can penetrate and saturate the entire school with the good news of Jesus Christ."

Some NNYM leaders now counsel a far less aggressive approach, but the manual lives on and Thompson sees many parallels between its call to arms and Catalyst's actions at Blaine.

Thompson says she believes that a local youth pastor, who contributed to the 2002 manual, directs Catalyst members from afar, thereby violating the Equal Access Act. Though the Anoka-Hennepin School District did not side with Thompson, she is determined to fight on.

The controversy surrounding Catalyst illustrates a broader point: Students' outside lives and worldviews follow them on campus.

Haynes, the First Amendment scholar who has written guidelines on religion and public education, points out that there is nothing unconstitutional about students following the advice of a mentor outside school.

In fact, Mr. Waggoner and other observers of religion in education say they believe that student-led groups often begin at the instigation of a parent, youth pastor, imam, rabbi, or member of a number of evangelical Christian organizations that regard public schools as their mission field.

Many such evangelical groups have increasingly targeted students, spurred by a belief that most born-again Christians made their commitment to Christ before they turned 14. Some adopt an aggressive approach; others opt for a ministry of presence. Yet others are choosing "a third alternative," says Professor Grelle, "which is to hold onto a robust Christian identity while at the same time meaningfully engaging with religious diversity in a way that is not primarily for the purposes of religious conversion."

Shin Kasahara seems to embody this approach in his public high school in Rome, Ga. A senior with hair brushed so far forward it almost obscures his eyes, Shin has a steady girlfriend, works evenings and weekends at McDonald's, and loves jujitsu. He is also part of Friend2Friend (F2F), a Youth for Christ ministry he credits with helping him find "a better way to talk with friends about Christ in school."

F2F encapsulates its approach in a catchy slogan - Share-Pray-Discover - and in materials with passages that sound like instructions on "how to infiltrate schools." But what emerges from conversations with F2F leaders and with Shin himself is a stress on respect for and curiosity about others. It is a combination that allows him to be entirely himself in the schoolyard, he says.

And if his buddies don't want to hear about Jesus? "We still hang out," he says.

Interfaith dialogue in Mormon country

Classes had ended at Brighton High School in Cottonwood Heights, Utah, and students were streaming out the door when one stooped to pick up some papers off the floor. Immediately, she recognized that the text was torn from a book that she and 80 percent of the town's residents deem holy. More pages were scattered down the hall, strewn beside the outside walkway, skittering across the parking lot, plastered on the grilles of parked cars. Her tears welling up, she dashed back into the building to stand, arms clamped around torn and crumpled pages, in the doorway of Jodi Ide's classroom. She cried to her teacher: "Someone ripped up the Book of Mormon. I tried to get ... all [the pages]."

The next day, Ms. Ide, herself a member of the Church of Jesus Christ of Latter-day Saints, arranged the desks in a circle. She knew by then that the student responsible was in her class. She also knew that disciplinary action would not get at the root of the problem.

"Help me understand how this would happen," she asked her students. After a moment, one said, "It's not always easy growing up here if you're not Mormon." A couple of others chimed in: Some people won't invite you to their birthday parties, they say, and some guys won't even think about dating you. Even back in kindergarten, some kids say, "You're not Mormon? You're going to hell."

"That shouldn't happen," a Mormon girl said, visibly upset. "I am so, so sorry."

Then Ide watched as Mormons spoke about not knowing how to reach out to someone who thought Mormon beliefs were absurd; and non-Mormons related how they felt all Mormons wanted was to convert them. Confusion, fear, embarrassment, frustration, and hurt poured into the circle. Nobody condoned "the hateful act," but they understood its context; more important, they understood each other.

It was no accident that this unfolded in Ide's classroom; it's where Brighton students come to learn about world religions and, for the past two years, discuss worldviews and religious practice with peers as far away as the Philippines and Indonesia. They do this via video-conference as part of Face to Faith, a project of former British Prime Minister Tony Blair's Faith Foundation.

Programs like this bolster Mark Chancey's conviction that "religious literacy is essential." A professor of religious studies at Southern Methodist University in Dallas, Mr. Chancey says, "we all need to know about each other as our country becomes more diverse because we all have to get along."

The experience of Modesto, Calif., helping to keep peace through religion, underscores this. It's a heavily Hispanic community with large evangelical Christian, Sikh, Buddhist, and Muslim communities. Since 2000, the central California school district has been the only district in the United States to make a world religions class a graduation requirement, says Haynes.

"It supported the safe school policy," explains Jennie Sweeney, then the district's social science curriculum coordinator. "We knew that the more knowledge we could give the students, the better they would get along with each other."

Students sometimes poked fun at a boy for wearing "that handkerchief on his head" or got their noses out of joint when a girl made excuses to not eat lunch with friends. As the class progressed, it started to dawn on students: the boy was a Sikh; the girl was fasting for Ramadan.

Talking about the basics of different faiths made it easier for students to ask questions and volunteer information.

"When 9/11 occurred or, more recently, the Boston bombings," Ms. Sweeney says, "we didn't have any problems with hostilities toward our Muslim students."

Across the country in New York, ninth-graders at Townsend Harris High School also learn about religions as part of a mandatory Advanced Placement World History class.

"I don't challenge whether Moses received the Ten Commandments from God or whether Jesus performed miracles," says history teacher Franco Scardino. "I ask the students to think through why this message takes hold and resonates. Or why monotheism evolves on the Arabian Peninsula in a nomadic society where polytheism is all around them."

His approach conforms with the 1963 Supreme Court decision that specifically encouraged "teaching about religion, as distinguished from the teaching of religion."

The ruling also approved the "non-devotional use of the Bible in public schools," which, Chancey explains, means "you're teaching factual material about what religious traditions believe." He believes all Americans should know the Bible and its influence. But, he cautions, "it is one thing to say 'Jews and Christians believe the Bible is inspired by God'; it is an entirely different thing to teach 'the Bible is inspired by God.' "

Analyzing the 2011-12 curricula of Bible classes taught in 57 school districts in Texas, however, he found this nuance lost in all but 11. Commissioned by the Texas Freedom Network, Chancey's study also reports that when sectarian bias occurred, it favored views associated with conservative forms of Protestantism. The bias, he says, can creep in through flawed materials - he singles out publications of the North Carolina-based National Council on Bible Curriculum in Public Schools - or through teachers who simply lack the proper training.

Meanwhile, in Room 411 at Townsend Harris, Mr. Scardino projects a quote on a screen: "Give to Caesar what is Caesar's and to God what is God's. Mark 12:17."

The week before, the 30 freshmen had teased out what tenets of Islam spurred Muslims in Baghdad to make scientific discoveries, create hospitals, and distribute books. In a future class they will discuss the role of faith in medieval Europe. But today, students of many faiths and no faith grapple with the relationship of church and state, unaware that they themselves are shaping that work in progress.
Correspondent Lee Lawrence spoke about this article and her reporting with C-SPAN on June 19.

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School prayer: 50 years after the ban, God and faith more present than ever

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At the adolescent-unfriendly hour of 7:10 on this rainy spring morning in tiny Loachapoka, Ala., classes won't start for another half hour in the public school. But already the science lab at Loachapoka High School is coming alive with the banter of 13 teens sloughing off backpacks and settling in to learn - not about chemistry or biology, but about faith.

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The Leadership Challenge | Resources for the Leadership Development Professional

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What is the Leadership Challenge? The Leadership Challenge is a global campaign to liberate the leader in everyone. We believe that teams, businesses-and even the world-get better when ordinary people enable those around them to achieve extra-ordinary things.

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Kouzes, J. and Posner, B. (2017). The leadership challenge. How to make extraordinary things happen in organizations.

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Angelo State University - Library Online Resources

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Unauthorized use is prohibited; Usage may be subject to security testing and monitoring; Misuse is subject to criminal prosecution; No expectation of privacy except as otherwise provided by applicable privacy laws.

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Rainey, D. (1998). Crafting God's arrows: A biblical plan for parenting.

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In Psalm 127:4, you will find an amazing statement about your child. Many of us know of the previous verse, in which we are told, "Behold, children are a gift of the Lord; the fruit of the womb is a reward." That's a nice, warm, safe verse.

But then look at verse four: "Like arrows in the hand of a warrior, so are the children of one's youth."

Think about those words. The psalmist refers to your child as an arrow-a weapon! And that is no mistake.

God has great plans for your child. Arrows are not meant to be kept safe in the quiver. He wants you to eventually release that arrow to make an impact on our world with the love of Christ. And guess who gets to be the primary "crafter" of the arrow?

Welcome to Arrow Crafting 101!

Any arrow to be useful must have a shaft, fletching (feathers), a nock (the groove at the end of the arrow into which the bow string fits), and a point. If all of these four are made well, the result is an effective arrow, beautifully designed for impact. These four qualities give us four clear goals to pursue as we craft our children. Nearly every issue or trap our children will encounter can be linked to a young person's need in one of four areas.
1. The arrow's shaft: identity
The making of a fine arrow begins with the shaft. Obviously, since every other part of the arrow must attach to the shaft, this part of the arrow is a lot like a child's identity. If a child's self concept is warped-not straight and strong-his flight in life may be wobbly.

The Scripture records the story of God giving man and woman an identity. The nation of Israel was selected, adopted and set apart by God to be "His people." Every person is born with a unique, divinely-imprinted identity. If we want to properly guide our children to a healthy self identity, we must acknowledge and support the Creator's design in three key areas: spiritual identity, emotional identity, and sexual identity. We must also communicate with them one of the most important messages they will ever receive-"You are made in the image of God. You are one valuable child."
2. The arrow's feathers: character
Why do arrows have those feathers at the back end?

The feathers or fletching create drag when the arrow is in flight, which keeps the back end of the arrow behind the front end-a pretty important function! It also stabilizes the arrow as it flies to its target. An arrow without good fletching is undependable and dangerous. If an arrow has the right kind of feathers, properly installed, it will fly straight. We think character has the same effect on a child.

From Genesis to Revelation, character development is a major theme of God's work in people. And it's one of the major assignments God gives us as parents. Character is how your child responds to authority and life's circumstances. It is "response-ability," and comes as a result of training our children to submit to God and His Word.
3. The arrow's nock: relationships
All of the pent-up power in a bow is of no value if it cannot be effectively transferred. That's why every arrow, at the rear of the shaft, has a small groove that holds the bowstring. This is called the nock. The nock keeps the arrow in place on the string until the power is released.

The nock can be compared to the third core ingredient necessary in a child's life: relationships. When someone's life intersects with God and with people, a power transfer occurs. None of us was intended to make a journey through life alone. We need the strength, comfort, encouragement, resources, and power provided by God and others.

Try teaching truth without a relationship with your child. It produces rebellion. Similarly, relationships without truth can result in a self-indulgent teen, one who is spoiled.

Children also need parents who will build into them the ability to love others. And this training can occur quite naturally in the context of our relationship. The best school to learn about relationships and resolving conflict is in the University of Family, where the professors teach and train their students for more than eighteen years.
4. The arrow's point: mission
Our finely-crafted arrow is nearly complete. Only the front end of the shaft needs a finishing touch-a point.

The point of the arrow reminds us of the last essential quality we want to craft in a child: Every person needs a reason to live, a driving passion or calling that provides meaning and impact. This is a person's mission.

We need to ask ourselves, "Have I more passion for the values of this world's system than for the things of God? What are my goals in life-are they ones I want my child to copy?"

Every child should be helped to understand that life is a dynamic relationship with God that overflows in love to other people-a love that the Holy Spirit uses to reconcile the lost to God. Everything else, as good or innocuous as it may be, is only a prop to facilitating this mission.

Soon after our son Samuel was born we could tell that he was a natural athlete. After he turned 13 he really began to excel in tennis. We loved attending his matches and tournaments.

Samuel was ranked seventh in the state when his game began to slide. His coach didn't understand why Samuel wasn't getting to balls he had reached earlier with ease or why he was falling on the court. After a series of doctor's appointments to try to figure out a diagnosis, we eventually had a neurologist describe what was going on with him as neuro-muscular degeneration. The bottom line was that Samuel's days of tennis and sports were over.

Although Samuel's disease was not life-threatening, we felt as though there had been a death of a dream for a young man and his parents.

The next four months were almost unbearable as Samuel refused to quit tennis. Finally, we had to help Samuel hang up his tennis racket and admit his playing days were over.

Late one afternoon as I (Dennis) was driving Samuel home from a doctor visit, we were talking about what his disease meant to him as a young man. I was struggling to keep my emotions composed while trying to comfort him. But Samuel ended up comforting me. He turned to me as we rode and said with a boyish grin, "Well, Dad, I guess you don't need legs to serve God."

I couldn't talk. All I could do, as I brushed away a stream of tears, was reach across the seat and give him a hug.

Samuel was a young man whose identity went far beyond tennis, whose character could weather a stiff challenge, whose relationship with God and family could sustain him, and whose mission for God transcended any physical limitations he would face in his lifetime. Samuel's arrow was nearly ready to fly, dead on, toward the bulls eye prepared for him.

Adapted from Dennis and Barbara Rainey's book, Parenting Today's Adolescent, Copyright © 1998 Thomas Nelson Publishers.

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In Psalm 127:4, you will find an amazing statement about your child. Many of us know of the previous verse, in which we are told, "Behold, children are a gift of the Lord; the fruit of the womb is a reward." That's a nice, warm, safe verse.

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Transformational Leadership Characteristics Necessary For Todays Leaders In Higher Education | Journal of International Education Research (JIER)

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This study is concerned with the traits and characteristics of presidents of institutions of higher education who are considered transformational leaders.The study adds current data to the published and perceived characterization of leaders in higher education and their approaches to changing the learning environment at their institutions.This study addresses the significance and current widespread appeal of transformational leadership and its practical application to higher education; but equally important, it profiles the group and individual qualities that are necessary for individuals to have, as their acumen, in order to introduce a climate of change utilizing transformational leadership.

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George P. Allen, PharmD, a W. Mark Moore, PharmD, b Lynette R. Moser, PharmD, c Kathryn K. Neill, PharmD, d Usha Sambamoorthi, PhD, e and Hershey S. Bell, MD, MS f

Abstract

A variety of changes are facing leaders in academic pharmacy. Servant and transformational leadership have attributes that provide guidance and inspiration through these changes. Servant leadership focuses on supporting and developing the individuals within an institution, while transformational leadership focuses on inspiring followers to work towards a common goal. This article discusses these leadership styles and how they may both be ideal for leaders in academic pharmacy.

Keywords: servant leadership, transformational leadership, leadership

INTRODUCTION

METHODS

The original debate topic of a preferred style of leadership in academic pharmacy was discussed and developed in September 2014. Five team members conducted a literature review to identify references. Keywords included leadership style, servant leader, transformational leader, servant leadership, service leadership, and transformational leadership. The literature search was completed in December 2014. Resources searched were PubMed, Google Scholar, EBSCO, and the Harvard Business Review. References of selected articles were used to identify additional resources, and authors' collections of books were searched. More than 50 sources of information were used in the development of the point and counterpoint discussions. The discussion question was refined over several weeks to determine the final point and counterpoint arguments that were presented in a debate format in February 2015 at the American Association of Colleges of Pharmacy (AACP) Interim Meeting in Austin, TX.

POINT: SERVANT LEADERSHIP IS PREFERRED TO TRANSFORMATIONAL LEADERSHIP IN ACADEMIC PHARMACY

Greenleaf describes the servant leader as one who "begins with the natural feeling that one wants to serve, to serve first. Then conscious choice brings one to aspire to lead." Servant leadership can be a philosophy, a set of leadership practices, and a set of leadership qualities (). Since 1995, authors have defined and refined the characteristics of a servant leader. Although Russell and Stone distinguished at least 20 attributes of servant leadership, Spears summarized 10 characteristics of servant leaders as: listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to the growth of people, and building community. While the theory of servant leadership resembles other leadership theories, none of the other theories encompass all the characteristics of a servant leader. A servant leader shares power, puts the needs of others first, helps individuals develop and optimize performance, is willing to learn from others, and forsakes personal advancement and rewards. Servant leaders concentrate on performance planning, day-to-day coaching, and helping people achieve. They provide vision, and their team understands their expectations and desired outcomes. The ultimate responsibility of the servant leader is the enduring investment of the leader's life in the lives of those who follow. As the ancient Chinese philosopher Laozi said "A leader is best when people barely know he exists; when his work is done, his aim fulfilled, they will say: we did it ourselves."

Table 1.

Shared governance is expected and widely practiced in academic pharmacy. Leaders who seek power do not truly develop others, and power must be shared to succeed. However, servant leadership makes shared governance feasible and less formidable. In a turbulent organizational landscape, employers utilize shared governance as they rely on employees to be creative, autonomous problem solvers. A servant leader builds teams, listens, heals, persuades and empowers followers until a consensus is reached. A servant leader ensures successful shared governance by building effective teams. Indeed, servant leadership promotes team effectiveness. For example, using the servant leadership questionnaire, the team effectiveness scale, and structural equation modeling, servant leadership was positively associated with the effectiveness of the team.

In addition to upholding the key features of the academic enterprise, servant leadership produces results. For example, servant leadership and job satisfaction have a strong relationship for faculty and nonfaculty members. Studies also suggest increased organizational commitment under servant leadership, with productivity increasing by as much as 50%.

The servant leadership model is not without its critics. Some critics posit that servant leaders may fall short when compared to transformational leaders when business environments are extremely competitive, experience rapid change, require risk taking, and involve a careful balance of organizational and individual goals. However, in 2011 servant leadership was practiced by half of the top-10 companies ranked by Forbes Magazine: SAS (1), Wegmans Food Market (3), Zappos.com (6), Nugget Market (8) and Recreational Equipment Incorporated (9). The size of the company was not a factor as the servant leader organizations ranged in size from 1200 to 167 000. In 2014, one-third of the top 35 companies practiced servant leadership, most of which are household names: Marriott, FedEx, Southwest Airlines, AFLAC, Starbucks, Men's Wearhouse, Nestle, ServiceMaster, UPS, GE. Thus, servant leadership produces results in numerous industries in ever-changing environments.

Academic pharmacy calls for servant leadership because it thrives on shared governance and development of individuals. In addition, academic pharmacy is now being re-engineered and restructured. The profession has moved from a product orientation to a patient focus. Clinical training requirements have greatly expanded. Providing high-quality and safe medical care with continuous quality improvement is expected. Service to the patient requires academic pharmacists to be servant leaders with empathy, kindness, healing, and persuasion.

COUNTERPOINT: TRANSFORMATIONAL LEADERSHIP IS PREFERRED TO SERVANT LEADERSHIP IN ACADEMIC PHARMACY

The transformational leadership model was conceived in part by James MacGregor Burns in 1978 and Bernard Bass in 1985. A major distinction between transformational leadership and servant leadership is the focus of the leader (). Whereas a servant leader focuses on his or her followers, a transformational leader primary focuses on the organization and collective goals, and organizational growth and development is a priority. Despite this focus on the organization, the needs of followers are not ignored. Indeed, a transformational leader empowers and inspires followers to share a collective organizational vision, and encourages behaviors such as intellectualism, innovation, creativity, and risk-taking, and the development and success of followers is an important outcome. A transformational leader serves as a role model, mobilizes commitment, and uses motivation, encouragement, inspiration, and charismatic influence to develop followers and the organization.

Transformational leadership consists of four key behavioral components. The first is charismatic leadership or idealized influence. A transformational leader places an emphasis on the needs of others, serves as an inspirational role model, instills pride and optimism, and emphasizes commitment, alignment around a shared purpose, high ethical and moral standards, and respect and trust. As a result, such leaders are admired, respected, trusted, and viewed as a role model by their followers. The second behavioral component is inspirational motivation. The leader articulates an organizational vision, demonstrates a sincere and passionate commitment to that vision and related goals, and clearly communicates expectations. The leader is enthusiastic, optimistic, motivational, and inspirational. Idealized influence and inspirational motivation foster alignment around shared goals within an environment of high ethical and moral standards that supports and strengthens shared governance within an academic community. The third behavioral component is intellectual stimulation. A transformational leader encourages creativity, innovation, risk-taking, and a willingness to abandon inefficient systems, and followers are stimulated to question assumptions, approach issues in novel ways, and creatively solve problems. Academic freedom, lifelong learning, and scholarship flourish within an environment that encourages intellectual stimulation. The fourth behavioral component is individualized consideration. A transformational leader evaluates and considers the distinct needs of each individual follower, creates a supportive environment that is focused on followers' achievement and growth, and uses coaching, mentoring, creation of new development opportunities, and continuous feedback to empower followers and help them achieve their potential. Principles such as motivational interviewing and counseling impact followers' interactions with students and patients within an academic health care environment.

A transformational leader uses the four behaviors to motivate followers. Motivation is dependent on followers aligning with the vision, mission, and collective goals of the organization. The transformational leader is able to unite and align followers around collective goals that promote a collaborative approach to problem solving and resource management. To achieve this, followers must trust, admire, and respect their leader, and be motivated to perform beyond expectations. Together, these factors will drive the success of the organization.

Critiques of the transformational leadership model propose that a transformational leader's focus on the organization may lead to an environment in which the leader devotes excessive time to evaluating performance and protecting hierarchies within the organization, thus "weeding out" underperforming employees who fail to contribute to the efficiency of the organization, rather than creating sustainable growth. However, a transformational leader focuses on the growth and development of individual followers, resulting in followers who succeed. In addition, followers of a transformational leader, because of their increased organizational commitment, will be motivated to outperform expectations.

The most important characteristic of a transformational leader arguably is charisma. But what if a leader lacks charisma? Current descriptions of the transformational leadership model prefer the term "idealized influence," which results from the use of intellectual stimulation, inspirational motivation, and individual consideration. Leaders who employ these behaviors and develop emotional bonds with followers are then perceived as charismatic.

The potential for "moral shortcomings" in a transformational leader is also proposed. A transformational leader may choose to adopt unethical behaviors or behave immorally. However, a transformational leader is devoted to the collective good, empowerment of followers, and to a culture of shared values and goals, and thus immoral behavior would not be acceptable. In a seminal work describing the transformational leadership model, Burns stated, "[transformational] leadership occurs when one or more persons engage with others in such a way that leaders and followers raise one another to higher levels of motivation and morality."

Ultimately, both servant and transformational leadership styles value human resources and support followers' individual development. However, academic pharmacy, in which challenges from students, community stakeholders, and the health care system arise constantly, represents the type of dynamic environment for which transformational leadership is an ideal fit. Transformational leadership values risk taking, innovation, and intellectualism. It strives to change the status quo, is best suited for changing environments facing incredible external pressures, and creates an "empowered, dynamic organizational culture."

Leaders from a variety of backgrounds demonstrate transformational leadership through dynamic change. Franklin Roosevelt led the country through a time of turmoil and uncertainty following the Great Depression by establishing his New Deal. Henry Kaiser was a founder of medical transformation on a population level with the initiation of the Kaiser Foundation and Kaiser Permanente. Andrew Carnegie's philanthropic legacy heralded new opportunities for the arts and future leaders. Henry Ford created a corporate model in the transportation industry that survives more than 100 years later. Bill Gates revolutionized the electronic age through his work with Microsoft, and he and his wife Melinda, set an example for philanthropic models of educational transformation through their foundation. Walt Disney revolutionized the entertainment industry and engaged members of families from the youngest to the oldest with adventures that resonate regardless of time or vantage through movies and theme parks.

As outlined above, academic pharmacy is experiencing unprecedented pressures to adjust to rapid changes in education, research, and the health care environment. Risk-taking attitudes and behaviors required to successfully navigate a rapidly changing environment are key elements of transformational leaders, who are better suited to navigate individual and organizational decisions when change is required. Additionally, transformational leaders within a service-oriented industry typically demonstrate highly effective emotional intelligence. Leaders with more emotional intelligence are rated as more effective by followers and shape better climates of service. This enhances the leader's ability to mediate between an organization's goals and those of the individual. Such leaders anticipate reactions employees may exhibit, and therefore, are ready to adapt and incorporate components that address emotional reaction. This ability allows a transformational leader to change inefficient financial, educational, or human resources systems in a more aggressive manner than followers in a servant leadership model would tolerate. Communication skills that target conflict resolution and recognize employees' needs are essential to transformational leaders. Ultimately, no organization can be successful without a committed team. By focusing on the success of the "we" and not the "I," transformational leaders unite their followers in a shared vision for the organization and empower their workers to achieve team goals. Thus, this strategy is best suited to academic pharmacy.

CONCLUSION

Determining the most appropriate leadership model for academic pharmacy is open to debate. The skill set required of servant and transformational leaders is different. A servant leader is one who leads from behind by supporting the development of individuals in the organization while a transformational leader provides a common goal and vision and develops individuals to meet those goals. Servant leadership would be congruent with developing faculty members, encouraging scholarship and innovation in teaching, and building toward producing pharmacists who develop empathy with patients and motivates patients to develop healthy lifestyle choices. The transformational leader is uniquely qualified to move an organization during a time of high external pressures. The transformational leader emphasizes intellectual stimulation, innovation, and creativity in a way that can effectively develop faculty members to be successful in the competitive promotion and tenure process. Leaders in academic pharmacy must evaluate which leadership model fits the needs of their environment as well as their individual skill set.

ACKNOWLEDGMENTS

We would like to acknowledge the American Association of Colleges of Pharmacy for providing the Academic Leadership Fellows Program and giving us the opportunity to participate in the Fellow Debates at the 2015 AACP Interim Meeting.

REFERENCES

3. Accreditation Council for Pharmacy Education. Accreditation standards and key elements for the professional program in pharmacy leading to the doctor of pharmacy degree: Standards 2016. Released Feb. 2, 2015. https://www.acpe-accredit.org/pdf/Standards2016FINAL.pdf. Accessed August 31, 2015.

4. Interprofessional Education Collaborative expert panel. Core competencies for interprofessional collaborative practice: report of an expert panel. Washington, DC: Interprofessional Education Collaborative; 2011. http://www.aacn.nche.edu/education-resources/ipecreport.pdf. Accessed August 31, 2015.

9. Greenleaf RK. [ Servant Leadership - A Journey into the Nature of Legitimate Power and Greatness. Costa Mesa, CA: Paulist Press; 1977. Google Scholar]

12. Blanchard K. Reflections on Encourage the Heart. In: Kouzes and Posner, eds. Christian Reflections on the Leadership Challenge. San Francisco, CA: Jossey-Bass; 2004:101-116.

15. Wilson JK. Patriotic Correctness: Academic Freedom and Its Enemies. Boulder, CO: Paradigm Publishers; 2008.

17. Ortberg N. Reflections on Enable Others to Act. In: Kouzes and Posner, eds. Christian Reflections on the Leadership Challenge. San Francisco, CA: Jossey-Bass; 2004:85-98.

22. Drury S. Teacher as servant leader: a faculty model for effectiveness with students. Proceedings of the 2005 Servant Leadership Research Roundtable. 2005 [ Google Scholar]

26. Romig DA. [ Side by Side Leadership: Achieving Outstanding Results Together. Austin, TX: Bard Press; 2001. Google Scholar]

36. Kahaleh AA, Mort J, Traynor A. Designing, implementing, and refining student leadership development programs in pharmacy curricula[webinar].

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Articles from American Journal of Pharmaceutical Education are provided here courtesy of American Association of Colleges of Pharmacy

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The Role of Servant Leadership and Transformational Leadership in Academic Pharmacy

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George P. Allen, PharmD, a W. Mark Moore, PharmD, b Lynette R. Moser, PharmD, c Kathryn K. Neill, PharmD, d Usha Sambamoorthi, PhD, e and Hershey S. Bell, MD, MS f A variety of changes are facing leaders in academic pharmacy. Servant and transformational leadership have attributes that provide guidance and inspiration through these changes.

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Grant, A. (2014). The dark side of emotional intelligence. The Atlantic.

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In some jobs, being in touch with emotions is essential. In others, it seems to be a detriment. And like any skill, being able to read people can be used for good or evil.

Some of the greatest moments in human history were fueled by emotional intelligence. When Martin Luther King, Jr. presented his dream, he chose language that would stir the hearts of his audience. "Instead of honoring this sacred obligation" to liberty, King thundered, "America has given the Negro people a bad check." He promised that a land "sweltering with the heat of oppression" could be "transformed into an oasis of freedom and justice," and envisioned a future in which "on the red hills of Georgia sons of former slaves and the sons of former slave-owners will be able to sit down together at the table of brotherhood."

Delivering this electrifying message required emotional intelligence-the ability to recognize, understand, and manage emotions. Dr. King demonstrated remarkable skill in managing his own emotions and in sparking emotions that moved his audience to action. As his speechwriter Clarence Jones reflected, King delivered "a perfectly balanced outcry of reason and emotion, of anger and hope. His tone of pained indignation matched that note for note."
Emotional intelligence is important, but the unbridled enthusiasm has obscured a dark side.
Recognizing the power of emotions, another one of the most influential leaders of the 20th century spent years studying the emotional effects of his body language. Practicing his hand gestures and analyzing images of his movements allowed him to become "an absolutely spellbinding public speaker," says the historian Roger Moorhouse-"it was something he worked very hard on." His name was Adolf Hitler.

Since the 1995 publication of Daniel Goleman's bestseller, emotional intelligence has been touted by leaders, policymakers, and educators as the solution to a wide range of social problems. If we can teach our children to manage emotions, the argument goes, we'll have less bullying and more cooperation. If we can cultivate emotional intelligence among leaders and doctors, we'll have more caring workplaces and more compassionate healthcare. As a result, emotional intelligence is now taught widely in secondary schools, business schools, and medical schools.

Emotional intelligence is important, but the unbridled enthusiasm has obscured a dark side. New evidence shows that when people hone their emotional skills, they become better at manipulating others. When you're good at controlling your own emotions, you can disguise your true feelings. When you know what others are feeling, you can tug at their heartstrings and motivate them to act against their own best interests.

Social scientists have begun to document this dark side of emotional intelligence. In emerging research led by University of Cambridge professor Jochen Menges, when a leader gave an inspiring speech filled with emotion, the audience was less likely to scrutinize the message and remembered less of the content. Ironically, audience members were so moved by the speech that they claimed to recall more of it.

The authors call this the awestruck effect, but it might just as easily be described as the dumbstruck effect. One observer reflected that Hitler's persuasive impact came from his ability to strategically express emotions-he would "tear open his heart"-and these emotions affected his followers to the point that they would "stop thinking critically and just emote."
"Whenever we wanted to persuade our staff to support a particular project we always tried to break their hearts."
Leaders who master emotions can rob us of our capacities to reason. If their values are out of step with our own, the results can be devastating. New evidence suggests that when people have self-serving motives, emotional intelligence becomes a weapon for manipulating others. In a study led by the University of Toronto psychologist Stéphane Côté, university employees filled out a survey about their Machiavellian tendencies, and took a test measuring their knowledge about effective strategies for managing emotions. Then, Cote's team assessed how often the employees deliberately undermined their colleagues. The employees who engaged in the most harmful behaviors were Machiavellians with high emotional intelligence. They used their emotional skills to demean and embarrass their peers for personal gain. In one computer company studied by Tel-Aviv University professor Gideon Kunda, a manager admitted to telling a colleague "how excited we all are with what he is doing," but at the same time, "distancing my organization from the project," so "when it blows up," the company's founder would blame the colleague.

Shining a light on this dark side of emotional intelligence is one mission of a research team led by University College London professor Martin Kilduff. According to these experts, emotional intelligence helps people disguise one set of emotions while expressing another for personal gain. Emotionally intelligent people "intentionally shape their emotions to fabricate favorable impressions of themselves," Professor Kilduff's team writes. "The strategic disguise of one's own emotions and the manipulation of others' emotions for strategic ends are behaviors evident not only on Shakespeare's stage but also in the offices and corridors where power and influence are traded."

Of course, people aren't always using emotional intelligence for nefarious ends. More often than not, emotional skills are simply instrumental tools for goal accomplishment. In a study of emotions at the Body Shop, a research team led by Stanford professor Joanne Martin discovered that founder Anita Roddick leveraged emotions to inspire her employees to fundraise for charity. As Roddick explained, "Whenever we wanted to persuade our staff to support a particular project we always tried to break their hearts." However, Roddick also encouraged employees to be strategic in the timing of their emotion expressions. In one case, after noticing that an employee often "breaks down in tears with frustration," Roddick said it was acceptable to cry, but "I told her it has to be used. I said, 'Here, cry at this point in the ... meeting." When viewing Roddick as an exemplar of an emotionally intelligent leader, it becomes clear that there's a fine line between motivation and manipulation. Walking that tightrope is no easy task.
In jobs that required extensive attention to emotions, higher emotional intelligence translated into better performance. In jobs that involved fewer emotional demands, the results reversed.
In settings where emotions aren't running high, emotional intelligence may have hidden costs. Recently, psychologists Dana Joseph of the University of Central Florida and Daniel Newman of the University of Illinois comprehensively analyzed every study that has ever examined the link between emotional intelligence and job performance. Across hundreds of studies of thousands of employees in 191 different jobs, emotional intelligence wasn't consistently linked with better performance. In jobs that required extensive attention to emotions, higher emotional intelligence translated into better performance. Salespeople, real-estate agents, call-center representatives, and counselors all excelled at their jobs when they knew how to read and regulate emotions-they were able to deal more effectively with stressful situations and provide service with a smile.

However, in jobs that involved fewer emotional demands, the results reversed. The more emotionally intelligent employees were, the lower their job performance. For mechanics, scientists, and accountants, emotional intelligence was a liability rather than an asset. Although more research is needed to unpack these results, one promising explanation is that these employees were paying attention to emotions when they should have been focusing on their tasks. If your job is to analyze data or repair cars, it can be quite distracting to read the facial expressions, vocal tones, and body languages of the people around you. In suggesting that emotional intelligence is critical in the workplace, perhaps we've put the cart before the horse.

Instead of assuming that emotional intelligence is always useful, we need to think more carefully about where and when it matters. In a recent study at a healthcare company, I asked employees to complete a test about managing and regulating emotions, and then asked managers to evaluate how much time employees spent helping their colleagues and customers. There was no relationship whatsoever between emotional intelligence and helping: Helping is driven by our motivations and values, not by our abilities to understand and manage emotions. However, emotional intelligence was consequential when examining a different behavior: challenging the status quo by speaking up with ideas and suggestions for improvement.

Emotionally intelligent employees spoke up more often and more effectively. When colleagues were treated unjustly, they felt the righteous indignation to speak up, but were able to keep their anger in check and reason with their colleagues. When they went out on a limb to advocate for gender equity, emotional intelligence helped them keep their fear at bay. When they brought ideas for innovation to senior leaders, their ability to express enthusiasm helped them avoid threatening leaders. On a much smaller scale, they were able to follow Martin Luther King Jr.'s lead in rocking the boat while keeping it steady.

More than two decades have passed since psychologists Peter Salovey at Yale and John Mayer at the University of New Hampshire introduced the concept of emotional intelligence in 1990. Why has it taken us so long to develop a more nuanced view? After Daniel Goleman popularized the idea in 1995, many researchers-perhaps awestruck themselves by enthusiasm for the concept of emotional intelligence-proceeded to conduct studies that were fatally flawed. As University of Lausanne professor John Antonakis observed, "practice and voodoo science is running way ahead of rigorous research."

One of the most persistent problems was the use of self-report measures, which asked employees to rate their own emotional abilities on items like "I can tell how people are feeling even if they never tell me" and "I am generally very good at calming someone down when he or she is upset." Abilities cannot be accurately measured with self-reports. As emotion experts Sigal Barsade of Wharton and Donald Gibson of Fairfield University lament, "One might compare this approach to assessing mathematical skills by asking respondents, 'How good are you at solving algebraic equations?' rather than asking the person to actually solve an algebraic equation."

Thanks to more rigorous research methods, there is growing recognition that emotional intelligence-like any skill-can be used for good or evil. So if we're going to teach emotional intelligence in schools and develop it at work, we need to consider the values that go along with it and where it's actually useful. As Professor Kilduff and colleagues put it, it is high time that emotional intelligence is "pried away from its association with desirable moral qualities."

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In some jobs, being in touch with emotions is essential. In others, it seems to be a detriment. And like any skill, being able to read people can be used for good or evil. Some of the greatest moments in human history were fueled by emotional intelligence. When Martin Luther King, Jr.