Bonjour, nous sommes le 29/03/2024 et il est 04 h 38.

                                  

 

 

SPIRITUAL  INTELLIGENCE FOR LEADERS. TOWARD A PARADIGM SHIFT IN           ORGANIZATIONAL LEADERSHIP IN AFRICAN CONTEXT.

 

BY PITSHOU MOLEKA BASIKABIO

 

SUBMITTED TO NORTHWESTERN CHISTIAN UNIVERSITY TOWARD THE FULFILLMENENT OF REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN ORGANIZATIONAL LEADERSHIP IN (MARCH 2021)

 

 

 

 

                             

 

     SUPERVISOR: HOWARD MARKELA, PhD, ThD, D.D    

 

 

 

 

 

                                                                                                                                                                                 

 

               

Everyone who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe-a spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble.

 Albert Einstein (yahoo.com)

 

 

 

 

 

 

 

 

 

 

 

 

 

Acknowledgments

In this context when the entire globe is paralyzed economically by the pandemic of corona virus, the Lord Jesus gave me the strength to fulfill a dream and receive the degree of Doctor of Philosophy (PhD) in organizational leadership. I did it by grace and all I can say is: “soli Deo Gloria”.

I want to thank Prof Howard M. Sarkela, Ph.D., Th.D., D.D. for the supervision of this doctoral dissertation and all the staff of Northwestern Christian University ( Dr Samuel Galloza and Dr Yolanda Rivera) for all the materials.

Thanks also to brothers and sisters who assist me in any way, they are so numerous. Let the God Almighty bless them.

Finally, I want to kiss my wife Julienne Mujinga, my two daughters Shekinah Moleka and Elyon Moleka for the atmosphere of love, without forgetting my mother and my brothers and sisters.

 

 

 

 

 

 

 

 

 

 

 

INTRODUCTION 

 

 

The world finds itself in a particular context where changes of all kinds are

 

taking place in organizations and oblige the leaders of public or private

 

organizations to make a paradigm shift. 

 

To be more effective and more competitive, leaders must adapt to the

 

movement of history and develop new tools and capacities because

 

knowledge and experience show their limits.

 

According to the great thinker Peter Drucker, a great mind contributing

 

by his writings in field of organizational leadership and management quoted:

 

“We are in one of those great historical periods that occur every

 

200 or 300 years when people don't understand the world anymore, and

 

the past is not sufficient to explain the future” (Cora, M., &  Gunnlaugson,  

 

O., 2015).

 

 

 

Another giant Warren Bennis abounds in the same direction showing that

 

in the last 25 years, the organizational landscape has transformed

 

radically. Thus organizational leaders and their followers are in a new

 

postindustrial organizational era, that is called ‘‘wholesale

 

transformation’’ (Wiley, J., & Sons,  2012).

 

 

At the level of political leadership, many leaders abuse power

 

with harmful consequences for the people. Because they use a style or a

 

bad model of leadership. Elisabeth Cornelius (2019) talks about Josef

 

Mengele, a military doctor nicknamed “angel of death” because of his

 

abuses. He operated on someone's kidney during Auschwitz without

 

anesthesia just to see how he will react to the pain that would follow,

 

and he had to commit other atrocities, especially among the Jews. 

 

 Lavrenti Beria, a Russian politician who kidnapped and abused

 

women during World War II. Caligula, a Roman emperor (37-41 AD) could

 

gather crowds of condemned  at the Coliseum and let wild beasts devour them.  

 

Nero, another Roman emperor (54 -68 AD) had to kill his own mother, his

 

first and his second wife. The list could be extended with Saddam Hussein,

 

Mobutu, Jean Bedel Bokassa, and Adolph Hitler…

 

 

 

The Greeks warned their city's policies against hubris, that is to say, pride

 

or excess, or the madness of grandeur that happens when the ego

 

experiences inflation, manifested in particular by greed.

 

 

In Democratic Republic of Congo, the country is sick of its politicians to

 

borrow the words of Kabuya Kabamba in his book: “La rd Congo malade

 

de ses politiciens” (2006). At the level of governance, corruption is established as

 

norms and yet it is the academics that have been in charge

 

since its independence. 

 

 

How many graduates, people with masters or PhD degree have managed

 

political institutions but what are the results?

 

To cite only the period 2000-2016, 48% of Congolese ministers studied

 

abroad, it means in good condition;  56% of them have a bachelor's degree

 

and the majority is either in law or in economics, two sciences where one

 

learns to manage; 13% have the master's level and 23% have a doctorate

 

degree (Kodila, T. ,  et al. ,  2020). 

 But why they are not able to impact this country where populations are very

 

poor in a country which is full of natural resources?  Why elites supposed to be

 

models are found in practice like corruption, theft and embezzlement ?   And

 

yet most of these leaders are Christians and some of them pastors or priests ?

 

What leadership model do they have and practice?  

 

 

To take just one case, the observatory of the code of professional ethics

 

carried out an investigation of thirty public institutions related to

 

corruption and in its results published in 2006, the presidency of the

 

Republic including the 1 + 4, was the institution most affected by corruption,

 

followed by justice and customs (Muzong, K. , 2008). 

                           

Why these elites of power, knowledge, finances and elites of religion (pastors, 

 

priests, bishops…) do not work and do not consider the best interests of the nation

 

but favorite their selfish interests?

 

 

For corporate (SMEs or large companies), at first glance the world of spirituality and

 

the corporate sphere do not seem to go together because on the one hand there is the

 

philosophical quest for the meaning of its existence, its mission, and on the other

 

hand the increased search for gain or profit sometimes in defiance of moral or ethical

 

or even spiritual standards. Spirituality is concerned with being while the company is

 

concerned with having (material possession). 

 

 

How then explain the rapprochement observed recently where big bosses are starting

 

to do meditation and encourage their employees and employees to do the same?  

 

 

According to Romain Cristofini (2019), the different paradigms that have been

 

inherited from the past century no longer hold and in each company it is necessary to

 

show creativity and capacity for reinvention. There are the symptoms which attest a

 

deficit at the level of organizations such as the lack of motivation of employees, the

 

case of stress and psychosocial risks ... but also the arrival of NICTs and with their

 

use of technological breakthroughs are visible, whose impact on the work will be

 

major in the field for example the artificial intelligence, the robotization, the

 

blockchain which question the old model of companies. 

 

And Romain Cristofini shows four developments that any leader is supposed to face:  

 

- The end of pyramidal and hierarchical paradigms in organizations with its

 

manifestations of more power and control, centralization of decisions to give way

 

to more participatory and more collaborative models.         

 

-The need to unleash the full potential of workers who are feeling more and more

 

the need to be fulfilled in their work as a mission, not just as a means of survival

 

or bullshit job.

    

- The imperative for companies to take into account their social responsibility (CSR)

 

for more sustainable development in society and not only economic viability.

 

-The ineffectiveness of simply taking into account the rationality side to

 

manage and plan the future of one's company with the unforeseen crises

 

which occur, in particular the most recent of covid 19, for example, which has

 

upset all forecasts and all business plans.

 

 

Hence the need for a new approach or paradigm and understanding of human

 

spirituality for African leaders for the holistic transformation of leaders and the

 

community.

 

 

 

1.       Literature review

 

 

 Barbara B. Howard, Precious Guramatunhu-Mudiwa and Stephen R.     

 

(2009) wrote: “spiritual intelligence and transformational leadership: a

 

new theoretical” with purpose to show the link between spiritual

 

intelligence and transformational leadership in the field of higher

 

education. According to them, in field of educational psychology, many

 

publications are increasing to show the place of spirituality in opposition

 

of scientific positivism in educational field.

 

Michael Watson, Matthew Kuofie and Richard Dool (2018) studied the

 

spiritual intelligence of leaders and its impact into employee engagement.

 

Cindy Wigglesworth (2006) studied the necessity of spiritual intelligence

 

so that we have mature leadership in global context.  Muhammad

 

Shaukat Malik and Sana Tariq (2016) demonstrated the impact of

 

spiritual intelligence in performance of organizations and the creation of

 

new environment characterized by unity, strong relation and the feeling of

 

satisfaction.

 

Isfahani A.N and Nobakht H. (2013) analyzed the impact of spiritual

 

intelligence on organizational leadership of petroleum and had noted   a

 

positive role as feeling of happiness. Shen and Chen (2012) studied how organizations

 

can grow by implementation of spiritual intelligence.

 

Torabi M and Javadi S. (2013) have studied the effect spiritual intelligence

 

can bring on job engagement.

 

Rani A, Ghani A.A and Ahmed, S. (2013) studied the role of spiritual

 

intelligence in reducing stress in employee of organization in Malaysia.   

 

In other side, Javaheri H., Safarnia H. and Mollahosseini A. (2013), showed

 

the correlation between service quality and spiritual intelligence.

 

Geigle  D (2012) searching to make a literature review in the connection with spirituality and organizations showed a growing interest in this notion, quoting the study of Oswick (2009), Karakas (2009), Covey (2011). Then spiritual constructs need to be better defined in the context of organizational behavior, organizational leadership and development for a new leadership paradigm.

 

Elisabeth Cornelius (2019) claims that many scholars debate the issue of spiritual

 

intelligence like Emmons (2000), Mayer (2000) , George (2006), Tipping (2006) and

 

Scott (2017) to find its validity as intelligence. His approach was epistemological.

 

 

All the authors above show the necessity of spirituality or spiritual intelligence in the field

 

of leadership in organizations and its impact among workers or followers. But most are in

 

a pluralistic perspective, mixing all kinds of values, religions and spirituality particularly

 

Eastern religions such as Buddhism.

 

 

The necessity of new paradigm integrating spirituality because of limitations proved by

 

scientific rationality and other fields was defended more years before by Hans Kung in

 

the context of ecumenism and holistic view inspired by Thomas Kuhn with his “structure

 

of scientific revolutions” showing that normal science proceeds by a destructive-

 

constructive where old paradigms are replaced by new paradigms in kind of revolutions

 

(2012: 66).

 

As historian, Kuhn illustrated many examples of paradigm shifts beginning from

 

geocentricism to heliocentric, from Newtonian to Einstein’s physics with theory of

 

relativity.... (Leonard Swidler, nd).

 

 Hans Kung showed that occidental science without wisdom, western technology lacking

 

spirituality with invention of atomic bomb for example for massive destruction, western

 

democracy without morality working against popular mass because imprisoned by an

 

elite required a shift (2004).

 

 

After many coup d’etat in African countries, the Congolese philosopher Ngoma Binda

 

proposed in doctoral thesis that intellectual elites must be engaged in political affairs to

 

bring rationality in the management of the respublica (1985) but the limit of rationality

 

is demonstrated  and  Herbert Simon (1995) showed it to take decisions and the need to

 

integrate other dimensions in leadership.

 

 

 

With this society of information all change even the strategy of nations in politics and

 

war mobilize new shift (Toffler, A., 1980; 1990). The need of shift for more peace among

 

all people in the world with religions playing a great role because some years ago the

 

great American politics scientist Samuel in his “The Clash of Civilizations”

 

(1993) defended the idea that next global conflicts will be caused by civilizations and

 

religions.  These violence and acts of irrationality are what Francis Fukuyama qualifies

 

as “The End of History” (2006).                                                                                              

 

David Bosch in his side made a proposal for shifts in church mission (1991).

 

Shift from Newtonian physics to the quantum discoveries by Max Planck bring a kind of

 

integration between science and spirituality and considering the universe such as  an

 

interconnected system , a kind of machine learning.

 

 

Hence the need for a new approach or understanding of human spirituality and the

 

relationships of social existence that we call spiritual intelligence for leaders in

 

order to increasingly consider the ethical aspects, the interest of all in their

 

respective organizations and communities, but also go into depth on the

 

meaning of each person's mission as a leader and not be based only on

 

material values.

 

 

 

 

2.      Delimitation of the subject

 

 

The subject concerns all African organizational leadership with a case study

 

for the democratic Republic of Congo.

 

 

3.      Interest and purpose of the study 

 

Saravanja and Williams (2009) argue that the current context of

 

organizations requires an extraordinary leadership as the traditional

 

model has reached its limits and leaders must turn to another paradigm:

 

spiritual intelligence. 

 

 

This book aim is to understand the lack of real impact of

 

African organizational leadership, and show the need, the importance, the

 

advantages of spiritual intelligence in leadership of organizations (political ,

 

social , economic, academic ...) and its spillover effects. Then lay the groundwork for

 

a new paradigm of leadership based on a transforming spirituality of man, his

 

community and his environment in African context.

 

 

4.     Research question

 

Why do not leaders who are majority adherents of some form of Christianity not

 

have the expected impact on their respective organizations?

 

 

 

5.      Hypothesis

 

-The lack of impact expected in African organizational leadership would be

 

due among other things to the lack of adequate training (leadership development).

 

The training  model received being based mainly on rationality and not adapted to

 

African realities or context  with all its limits.

 

-The lack of a true spiritual conversion with its multidimensional and

 

multilevel  transformations.

 

 

6.     Methodology

 

It is a qualitative methodology, a comprehensive epistemology or an

 

interpretative paradigm will be used. I am in the line of Wlilhelm Dilthey who

 

made a distinction between comprehension and explanation, followed by

 

many others such as Max Weber dealing with meaning, subjectivity and not

 

only facts and data.

 

- The action research with Kurt Lewin will be used to show also my intervention and

implication in the process of transforming reality, and not being only a neutral

observer.

- The systemic method will be useful to understand all the African context and

condition.

-The analytical process for applied education both used in teaching and learning

developed par Howard Sarkela, founder of Northwestern Christian University since

1980 as a contemporary process for learning and applying

knowledge. This process study involves the inductive method. In this comprehensive

approach, the researcher question himself how to apply the knowledge for himself

and for the others.

As techniques, focus group , cases study and documentary techniques are used.

7.   Outline

 

This dissertation is made up of two great parts. The first part has three

 

chapters dealing with spiritual intelligence and its impact in leadership. The second

 

part analyses and explains the lack of impact in organizational leadership in Africa,

 

and put some milestones for paradigm shift.

 

The first chapter deals with the epistemology of leadership, describing main leadership theories, their assumption and limitations, the philosophical and  biological basis of leadership and some problematic  of leadership. 

 

The second develops the notion of intelligence based mainly on Gardner's theory of multiple intelligences and afterwards gives an attempt to define the concept of spiritual intelligence, explains also some biblical terms related to the notion of intelligence and the third chapter shows the cases of men having worked with spiritual intelligence, and some empirical studies to show its impact in some organizations. 

 

 

The fourth chapter analyzes the notion of conversion in its multidimensional level as

 

a key factor for efficiency and impact in organizational of leadership in Africa

 

context.

 

The fifth chapter concerns the development of leadership and finishes with a draft

 

project for a leadership school for the holistic transformation.

 

The six chapter and the last put some milestones for organizational spiritual

 

leadership in Africa.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

FIRST PART: IMPACT OF SPIRITUAL  INTELLIGENCE IN ORGANIZATIONAL LEADERSHIP

 

 

 

 

 

 

 

 

 

 

 

 

 

CHAPTER One:  LEADERSHIP PARADIGMS  

 

 

The first part of this dissertation is composed of three chapters and the first one is about leadership

paradigms.

In this chapter we talk about definition of leadership, different theories or models in the field of leadership and their assumptions and the notion of change in organization.

Leadership falls within the scope of what is called “Organization Behaviorwhich seeks to understand the impact of individuals,    but also of groups and structures on the behaviors of the actors of a given organization to improve its performance or its effectiveness                                                  

(Plane, JM , 2015). It takes knowledge in psychology focused on the individual, sociopsychology focused to understand reciprocal influence between people, anthropology to understand values, culture in organizations.                             

But what is leadership?

 

A.                Definition of leadership

 

Harold Koontz and Heinz Weirich globally recognized authorities in leadership and management in their book “Essentials of management” (2008) define leadership as the process of influencing people to accomplish their group goals with enthusiasm.   

It is therefore a matter of persuading and motivating them to do so. By this, we understand that we must ignore coercion in the way of influencing.

 

Leadership implies the existence of people to be influenced (followers), without individuals there is no leadership. And influence assumes some kind of power and authority.

 

In German, there are two ideas about it : « Zielorientierung » the direction to follow for  reaching the  goals  and « Beeinflussung von Verhalten » meaning the act of influencing behaviors (Kilongo, F.,  2015).

 

 To this end, it should be emphasized that there is a legal leadership which is an authority officially recognized by its statute which can make use of positive or negative sanctions that Max Weber name bureaucratic or legal leader, and the de facto leadership that Weber appoints unofficial or charismatic leader but whose influence comes either from his personality, his exceptional or divine qualities, his project, his skills (1968).

 

Gary Yukl showed in Impression management that not only leaders have influence, followers or workers have also influence.

The first tactic is: Exemplification. This tactic involves behavior intended to demonstrate dedication and loyalty to the mission, to the organization, or to followers or peers. Exemplification tactics used to influence bosses include arriving early and staying late to work extra hours, demonstrating effective behavior when you know the person is watching, and doing voluntary tasks that are highly visible.

 

Ingratiation is the second  tactic which involves behavior intended to influence the target person to like the agent and perceive the agent as someone who has desirable social qualities.

In this level behavior can take many different forms. Some examples include providing praise, agreeing with the target person’s opinions, showing appreciation for the target’s accomplishments, laughing at the target’s jokes, showing an interest in the target’s personal life, and showing deference and respect for the target person.

 

The third tactic is Self-Promotion. This tactic involves behavior intended to influence favorable impressions about your competence and value to the organization. The behavior may take the form of informing people about your achievements and talking about your skills. A more subtle form of self-promotion is to display diplomas, awards, and trophies in one’s office or workspace for others to see. An indirect form of self-promotion that is similar to a coalition tactic is to get other people to talk about your skills and loyalty (Yukl,  2013: 232).

 

All this means that the influence is not unidirectional. But leadership influence is permanent and has more impact.

 

In organization we can say with sociologist Talcott Parsons that there is a “common belongingness in a Gemeinschaft type of solidarity is the primary basis of mutual influence, and is for influence systems the equivalent of gold for monetary and force for power systems” ( 1963: 49 ).                                               

Morin (1996) distinguished different kinds of power influence at the organizational level:  

- Standardization which is the development of standards to regulate an organization or any structure and this is communicated through exchanges.

- Conformity or the fact for  members of a group to obey authority and by ceding part of their responsibilities to the leader.

- Innovation or modification of standards which in some cases leads to the rejection of the leader.

 

B. Philosophical basis

Jeremy Horne (2020) notes such a fascination there matter of leadership. By lack of a profound philosophical questioning, he searches to respond to the answer of origins and the foundation of leadership.

In every society there is a kind of hierarchy, and its absence gives birth to anarchy, a situation denoting a community or an organization without what is called in ancient Greek “arche”: the sovereignty, the magistracy, the act of ruling.

According to this author, there is anarchy where all decision is based on consensus; another kind of anarchy which is destructive is when there is fight for positioning oneself and everyone looks for predominance. Instead of consensus, some give up their independence and a hierarchy can begin. It can be by a contact.

Thomas Hobbes (1588-1679) the great thinker in the “Leviathan” shows that people once lived in a state of nature. However, they realized that they could not keep on doing what they were doing at any time they wanted to. They had to agree to give up this freedom, or independence. In exchange, they received security and didn't have to spend all their time defending themselves. Hobbes states that people come together from a state of nature, giving up all their freedom to a sovereign.

But when people look for to give their freedom in exchange of a contract, they become subjects of the powerful Leviathan.

In his side Jean Jacques Rousseau (1712-1778) in his classical book “The Social Contract” said that men in context of state of nature with all consequences , they have no choice  preserving human species only the creating an  aggregation, a sum of forces great enough to overcome the resistance.

Aristotle in his “Politics” takes a different approach to who should be a leader. While he affirms the notion of virtue and the paramount of philosophy, he also states that educated people can make decisions about what should happen in society. Furthermore, there should be a strong middle class.

 

C. Biological foundation

Jeremy Horne (2020) tries to answer the question of who we qualify as leaders. Just as epistemological questions sought to know if politics could be considered as systematized knowledge and therefore a science, many also wonder if leadership is one.                            David Easton’s document: "A Systems Analysis of Political Life" notes that it is possible with a quantitative methodology to identify the different systems and to make their quantification for explanation.                                                                                

Walter Buckley and Anatol Rapoport have done a remarkable job on behavior sciences. With scientific advances in neurophysiology, it is proven that it is possible to discern a person's thought pattern from the study of their brain.Studies of neurons allow us to understand the behavior of certain dictators, arsonists and psychopaths.Cognitive science studies also show that the brains of people who are conservative have tonsils bigger than the brains of people who are more liberal. The amygdala playing an important role in controlling fear and other negative emotions.The structure of the brain also determines certain political orientations in young adults such as the dopamine receptor gene, DRD4-R7, associated with novelty and innovation.

In 1960 W. Ross Ashby in his Design for a Brain talked of his homeostat, a self-regulating mechanism, and this was drawn upon for systems theory. Walter Buckley and Anatol Rapoport, two major systems theorists of the 1960s included Ashby in their 1968 seminal work Modern Systems search for the behavioral Scientist.

Neurophysiology has made great strides in last decade or so, and there is emerging evidence that we can discern the mode a person thinks in by examining the brain. Research is progressing that indicates that the psychopathic mind has neural correlates.

                                  

D. Some theories in leadership and their assumptions 

 

Among the theories of Leadership, there is what is called “great man theory”,  elaborated by Thomas Carlyle with two assumptions. In 1840, Carlyle delivered six public lectures about the

historic role of heroes and brought them together in a book entitled: “On Heroes, Hero-Worship, and the Heroic in History”, where he explained the Great Man theory.

 First great man theory postulating that leadership is innate and not acquired or developed. Some men are born with leadership traits, their features are intelligence,

wisdom, political skill and are often born in a certain aristocracy. Being of a high social class and of a given gender therefore men more than women. It is they who make the history of humanity and its organizations. We cite the example of the creators of religions like Moses, musical geniuses like Mozart or Beethoven, political leaders like Julius Caesar, Napoleon Bonaparte and his role in French revolution ( Bernstein, 2020)... 

 

The German philosopher Nietzsche spoke of a superman, being above what is prescribed as moral. But if man takes God's place, the disastrous results are known in advance.                       

 

The second assumption is that these kinds of leaders appear when there is necessity,

most of time in context of crisis.

In the same line American philosopher Sidney Hook makes a distinction between eventful man and eventful making man. The second change history but the first

perpetrate program established before him (Kellerman , 2006).

 

In a context great political crisis, Thomas Carlyle (1795–1881) looked for a source of inspiration and direction who will be a great man, it was like a credo. A link can be made between work of Carlyle and the publication of Sigmund Freud “Moses and Monotheism”, a hero who liberated Israel and killed symbolically Pharaoh his father. Freud created by his work the science called psychoanalysis.

 

For Carlyle, heroes were gifts that God give to humanity to lead other peoples, for Freud, special leader are necessary in every, a figure loved by the group in kind of  process of identification.

In the opinion of Freud, the leader is always male, a father figure (Alan, B.,  2016). What about all great female figures the world know trough the history and impacted millions of persons in all domains?

 

 Herbert Spencer, a noted philosopher, sociologist, biologist and political theorist of the Victorian era, criticized this theory in terms of primitive and unscientific. For him all leader is a product own environment influence, after that,  he can influence the history (Wikipedia, 2020).

 

Warren Bennis and Patricia Ward Biederman (1996) estimate that now organizations need connections of genius or a sapiential circle and not a single man even if he is so talented.

 

Following on from the great man theory, the trait theory shows that traits of innate leadership like strong interpersonal and communication skills yield more results than those lacking from birth.                                                                                                                    

Kendra Cherry  (2019) notes that the trait theory of leadership focuses on identifying different personality traits and characteristics that are linked to successful leadership across a variety of situations. After Carlyle's thesis, many psychologists study the trait-based , Ralph Melvin Stogdill for example esteemed that leadership is the result of the interaction between the individual and the social situation and not merely the result of a predefined set of traits that special men receive when they are born. Some years after, James M. Kouzes and Barry Z. Posner affirmed the place of leadership  indicators like credibility, honesty …

Many have some traits that leaders but do not become leaders automatically, there must be some opportunities and situational variables for emerging of this leadership.

 

 

Bas du formulaire

Jörg Felfe and Lars-Eric Petersen (2007) mentioned Romance of leadership as one theory in leadership defined as a general tendency to view or conceive the leadership as the most important factor for the success or failure of organizations of any type or any size. Here the influence of leadership is overemphasized, particularly in cases of outstanding success or failure, people tend to overestimate the role of the leader and neglect external circumstances. In politic all success is attributed to the president as the supreme guide, the Rais, but if something fail the same people forgets all praise about this chief and he is viewed as the cause premiere forgetting their own responsibility in the chaos.

 

 Situational leadership theory shows that the effectiveness of leadership depends on situations, and leaders must adapt to each situation including the motivation of followers and their ability to perform well the tasks assigned to them. This leadership is changing. The leader can adopt a directive style if the group's followers are less competent and have high engagement.

The leader can do leadership coaching if the members are less skilled and less engaged. The leadership style can be delegating if the group members are very competent and very committed.

 

There is also the affiliation style which is more concerned with feelings and emotions rather than with tasks or organizational goals.

By forging strong bonds, leaders create loyalty and style through effective communication by sharing ideas and inspirations.

The leader also creates the feeling of belonging and everyone feels a full member of a large structural or organizational family.

 

There are four models of situational leadership: contingence by Fiedler, decision model de Vroom-Yetton, model of path-goal by Robert House, Hersey-Blanchard model.          Fieldler’s contingency model shows that the performance of a group are depending on leadership style, motivation in task,  relations in the group, task structured with goal and procedures, control of subordinates by reward or punishment.

 Henry –Blanchard situational theory is essential to determine style of leadership. There are psychological maturity manifested by self-confidence and being ready for responsibility, and job maturity depending on expertise. When maturity of the subordinates grows, the style ought to be focused more in relation than tasks.

Evans and House elaborated a path-goal theory showing that performance is depending of leadership rewards after doing a work or performing a target, clarify paths toward the goals fixed. Leader can adopt a directive leadership where he gives direction and establish rules; it could be also a supportive leadership where relations are good and the leader is sensitive to the needs of subordinates. It could be also participative leadership where the entire group is concerned in decisions making; or achievement leadership where group is encouraged to challenge high performance.  The supportive approach or style gives more satisfaction into the group members.

Vroom –Yvette leadership model shows that style of leadership is about how decisions are made. In can be autocratic or consultative:

-Autocratic Type 1 (AI), here the leader makes the decision alone.

-Autocratic Type 2 (AII), here the leader collects information from some followers then makes decision alone.

-Consultative Type 1 (CI), here the leader shares the problem to relevant followers individually and makes the decision alone after hearing individual input.

-Consultative Type II (CII) , in this case the leader shares the problem to relevant followers as a group, then makes the decision alone after hearing group input and discussion.

-Group-Based Type II (GII), in this style the leader presents the problem to followers as a group and seeks ideas from them through brainstorming. The leader accepts the decision by the group without forcing his idea.

To make decisions, the leader must respond to seven questions:
1.  Is there a quality requirement (the nature of the solution is critical)?

2.  Do I possess more information to make this decision?

3.  Is it a structured problem, are there alternatives or the solution is unique?

4.  How critical is subordinate acceptance to the outcome or implementation?

5.  Would my subordinates accept my decision if I make it myself?

6.  Do my subordinates have a personal stake in the solution?

7.  Will there be conflict among subordinates when trying to reach a solution?                                ( Pugh, 1990; Robert, V.,  1988, Vroom and Yetton , 2010;  Tannenbaum  and  Schmidt,  1973). 

 

The contingency theory is based on certain environmental variables which are determinants of the appropriate leadership style for each situation and that there is

no preferable style compared to others but it all depends on the contexts. If a leader

is effective in a given context, it does not mean that he will be effective in other cases

because the factors are not the same.

 Contingency theory and situational leadership are almost equivalent except that

contingent theory takes a larger perspective including people, tasks, situation and

environmental factors.

 

 Behavioral theory emphasizes the behaviors of a leader that are different from

innate traits. From psychologist Kurt Lewin who talked about autocratic, democratic

and laissez-faire leaders.

Category one leaders make decisions unilaterally, without consulting subordinates. It

is only in an emergency where this mode is tolerated. Democratic leaders consult the

opinions of others to finally decide, but it is difficult when there are too many

opinions expressed which to take and which to leave, without however hurting one or

the other.

The laissez-faire leaders leave the decision-making responsibility to the members of their teams but this requires a high qualification of those who form the team, which is not always easy.

 

The autocratic style is also called Theory X and gave less resulting in companies, and

participative style is named Y theory by Douglas McGregor in his book “The Human Side of Enterprise » (1960) and gives a lot of performance to the teams.

Blau (1964) is in the model of dyadic linkage VDL (Vertical Dyad Linkage) in perspective of LMX theory which not only focuses on the leader but also studies the social relationships and exchanges between leaders and followers.

In a structure, there are what are called “in- group followers ”or endogroups, that is to say the followers who have a strong relationship with the leader because of a relationship of trust, mutual respect and appreciation, and in return the leader supports them, grants them promotion and their relations go beyond the organizational or professional framework.  

 

On the other hand there are the “out-group followers” or out-groups, the followers who do not have the same level of trust and attention from the leader.  Their relationships are limited only to the hierarchical level rather than social. The similarity-attraction theory or the mirror effect shows that in a given structure or group, sympathy and other interactions are the result of similarity, so people tend to interact more easily with people with the more they have similarities. The principal premise here is differentionnal in quality of relations (Smriti, A., al.2011)

 The quality of the social relationship between leader and followers has an impact on professional performance. Many leaders recommend their followers, particularly through the digital platforms of professional networks like LinkedIn or Google + circles to propel them.

 

The transactional leadership model starts from the assumption that people perform when the reporting line is clear, because employees are motivated by both rewards and fear of punishment. If they work well they are rewarded, if they do not give expected results they can be punished. This requires monitoring employees who show whether they are following the instructions of the manager.

Where the problem is simple and clearly defined the theory is valid (RBS, 2017).

American psychologist Frederick Herzberg is regarded as one of the great original thinkers in management and. He set out to determine the effect of attitude on motivation, by simply asking people to describe the times when they felt really good, and really bad concerning their jobs. He found two factors of motivation: “hygiene factors,” or extrinsic motivators and “motivation factors,” or intrinsic motivators. Hygiene factors, or extrinsic motivators represent basic needs or existence needs in the pyramid of Maslow and intrinsic motivators include needs such as the status, the job security, a good salary. If extrinsic motivators are not provided there will be dissatisfaction and motivation will decrease among workers.

Extrinsic motivators like salary or others benefits like bounty are expected. Their presence does not increase motivation but their missing decrease motivation. Intrinsic motivators such as the possibility to grow potential and challenges can increase motivation (2011).

Chart showing the factors that contribute to job satisfaction and job dissatisfaction according to Herzberg's Two-Factor Theory. Job dissatisfaction is influenced by hygiene factors; job satisfaction is influenced by motivator factors. Source : Lumen                                                                                                                                    

In other words, not only salary or money which is a key element to keep employees satisfied or decrease their motivation, but an ensemble of elements and factors.

Organizational Behavior and Human Relations

Since 1980, a paradigm shift has taken place in the field of leadership of State or private organizations, small or large, following many challenges encountered in a globalized context such as scandals on the part of managers and CEOs, lack of ethics among leaders, lack of goals and motivations for work and ecological issues.  The new theories emphasize notions such as service (servant leadership), the empowerment of others (transformational leadership), and the place of ethical values in leadership (spiritual leadership).

 

Transformational leadership seeks to satisfy followers' needs through the use of empowerment and by inspiring them to fulfill their own leadership potential.

Innovation and creativity are the leitmotif because transformational leaders are agents of change, the status quo is seen as a threat, and they like creative thinking.

They are visionaries and communicate these visions to followers by showing where the group or organization is going, making sense of everyone's commitment. They also give an ethical orientation to everyone. The vision here is communicated while being attentive to all stakeholders: employees, customers... 

Leadership is central element for organizational effectiveness, in transformational paradigm, but this paradigm is not described in detail according to Gary Yukl (1999).

 

The authentic leadership model emerged as a result of scandals at the corporate level, and the lack of integrity and accountability in the public, and private sectors.  

Its foundation is authenticity in other words self-knowledge of oneself, having one's own unique style and not seeking to be an ideal leader.

The cardinal elements that make up this leadership are transparency by allowing followers to express their opinions and the openness of the leader to receive new ideas, self-evaluation to know how to recognize his strengths and weaknesses.

 

Among new paradigms in leadership, there is a gender based model called female leadership.

Is there a female leadership style or model?

Leadership styles of women and men are different, probably because women seem to be more cooperative and collaborative and less hierarchical than men in leadership.

Women and men have different social roles, in the family, workplace and society.

 

Men seem to be controlling, assertive, dominant, independent, self-confident and competitive. But women are helpful, kind, affectionate, sympathetic, nurturing, interpersonally sensitive and gentle.

Women have also some advantages but they suffer some disadvantages from prejudicial evaluations of their competence as leaders in masculine organizational contexts and societies according the research made by Alice H. Eagly and  Linda L.Carli (2003).

 

Having different characteristics male and female try to adopt each others’ style of leadership in order to be competent in leader roles. Another point of view, that leadership doesn’t know the gender.

In the task behavior women emphasize production. They will continue their strong contributions to the task at hand when the group is doing well, where as men will reduce their contributions as the group does better. It was found out that female leaders spend more time communicating about the task on hand than men, as they make more off-task comments. Women are rated as being more interpersonally warm during the first interactions then male leaders.

Females using an authoritarian style of leadership were perceived less favorably than males using the same style. In decision making, women use a democratic or participative style than men.

Women value listening as a skill that makes others feels both comfortable and important. How women interact and what kind of way they are using:

First of all, women have an equalitarian (a person who believes in the equality of all people) view among themselves.

Secondly, women are described to be more cooperative and supportive, while their male counterparts tend to be more self-assertive and competitive.

Thirdly, women desire leaders who are cooperative, empathetic, supportive, democratic, and calm.

Fourthly, most women perceive leadership more as a facilitation and organization rather than power and dominance.

 

If we can summarize the above written, females and males are equally effective leaders.

Female and male leaders are equally effective in conflict management styles. The only difference in female and male conflict management styles include age, education, and managerial experience (Ainura, K., 2008).

 

Emotional leadership focuses on the individual and their introspective capacity.

It examines how the leader can deal with his emotions, and then those of others. Here emotional intelligence is the basis and it helps measure a person's ability to deal with their emotions and those of others. It also includes understanding and reasoning with one's emotions, the ability to regulate ones owns emotions and those of others.

Neuropsychologist Damascio in “Descartes Error: The Reason for Emotions” (1994) shows that poorly managed emotional problems can have a negative impact on the way leaders make decisions and in matters of strategy. Emotions are not against rationality, and rationality does not exclude emotions. And it was Descartes' mistake to separate body and mind, emotion and rationality. Damascio is in the logic of somatic marker (Munoz, 2017).   

 

 

The servant leadership paradigm is based on the fact that the leader feels like serving first and is not motivated by the benefits that the leadership position can provide. Here it is the needs of the employees or the people we lead that are prioritized and always worry about the effects and actions carried out on the weakest in society, the excluded, the marginalized...

These characteristics include: listening to be attentive to what others are saying , empathy as a way of approaching problems and feeling the emotions and sorrows of employees or those under your responsibility ; conceptualizing to see the big picture and its implication in relation to how to plan and make decisions ; community building to work in cooperation, and have a sense of belonging (RBS,  2017).    

 

Although the specialized literature believes that it was Robert Greenleaf who was the first starter from his book: “The power of servant leadership. Essays” printed first in 1970 to give the basics and building blocks of this model of leadership and changing top of pyramid paradigm connected with accumulation of power but one person, servant leader share power and empower others to grow. According to him servant leadership is a concept lacking in most of organizations (1998).

 

But we believe this was already mentioned in the Bible centuries before.  The great leader Jesus Christ declared: “He that wishes to be great among you be your servant " (Matthew 20, 26). He criticized the tyranny of the rulers of the day, and did not limit himself only to denunciation and proclamation but also practiced it, for example when he washed the feet of his disciples (John 13, 5), when he fed the crowd but did not take the opportunity to become king (John 6, 15) and yet he was a kairos as we say in biblical language.      

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The model of ethical leadership is leadership based on knowledge of one's values ​​and the courage to live according to them for the common good despite the difficult context.

Personal actions and interpersonal relationships are based on four “Vs”: vision, voice, values and virtue. To be an ethical leader one needs to adhere to a more universal standard of moral behavior , asking questions about what is right and what is wrong , giving an  example to others by  actions not only in words (Katja et al. , 2010).

 

Vision is the creation, or ideation, of an image that shows the results you want to have. The voice is the communication of vision in an authentic way. Values ​​constitute the integration into the decision-making process at the personal and interpersonal level of cardinal values, and virtue is the assessment of the vision, voice and values ​​that are implemented in the professional environment.

 

The theory of spiritual leadership was developed by Louis Fry as a set of attitudes, values ​​and behaviors to motivate oneself and motivate others in order to have spiritual meaning and well-being, seeking internal change, to influence people's souls instead of controlling their actions. 

It puts a particular emphasis on ethics, relationships and the balance between work and self-

actualization.

Among its characteristics, articulating high purpose and great vision, so that people are engaged in a great cause and workers find meaning in their lives. Spiritual leaders are driven by values ​​and they infuse them into their organizations to serve as a guide for decisions and performance. 

They serve and develop the employees, also engage the finances of the company in a social responsibility. They work for changing hearts and not just techniques. They increase the sense of being members of an entity with strong ties to increase productivity (Fry, 2003).

 

E. The quantum mechanics and physics and leadership

Danah Zohar a leader in quantum leadership affirms that Newton’s work had great impact in many fields and way of thinking.  Newtonian paradigm became the reference for economy,management, psychology,...Sigmund Freud searched to be the Newton of the field of psychology; John Stewart  Mill the great political philosopher, want to have knowledge like Newton; The management thinking of Fredrick Taylor was influenced by Newton, even the cognitive science. With the discovery of atom in quantum physics, the work of David Bohm’s about implicate order and explicate order, a shift happened (Russ Volckmann 2013).The paradigm of quantum leadership emerged creating a shift in the Newtonian paradigm in management witch  effective many years ago. Focused on well-defined objectives and linked to rules and control, this old paradigm implied strict compliance with procedures and orders, so it demonstrated its limits in terms of human capital development and the ability to face complex and fast changes.

Among its key elements there is efficiency, profit. But he quantum responds to the need to of transformation in the leadership of organizations. In the quantum paradigm, knowledge and innovation are obtained through various interpretations of reality.

In quantum perspective, the qualitative research methods as used to understand the reality.

The main feature of this kind of research is that the world is composed of multiple realities which require a mental relationship between the participants and those engaged in research. So model of cause and effect is not sufficient to explain phenomena which need creativity, imagination, observation and inventiveness.

 

Fernando Almeida (2017) quantitative method is about reliable measurements by statistics and quantification of data, using some software such as Stata, R, SPSS…all methodology has strength and weakness.

The quantum paradigm encourages creativity and full innovation by optimizing the full potential of workers by permanent interaction, collaboration and cooperation. In this view, not only clients by all the organization with the environment ( physical and human) interact in rational and irrational way, linear and no linear according to Russ Volckmann (2013).

 

B.                Characteristics and quality of leaders

 

JA Conger and RN Kanungo (2003) give five characteristics to have skills recognized

as a leader. Their characteristics fit for what is called charismatic leadership.

- Possess a vision and be able to communicate it;

- Take risks on a personal level and even on a financial level;

- Be able to analyze the various constraints and know how to seize the opportunities that arise with adequate resources;

- Be sensitive to the needs of his subordinates;

- Be a maverick

 

Kets De Vries (2013) for his part gives a typology in eight archetypes : 

- The strategist, who conceives the leadership like a game of chess, he has a global

vision of the environment; he brings vision in times of crisis;

- The catalyst acts in a period of recovery because it is a vector of change;

- The tractator, having ability as negotiator, who approaches each situation as a challenge. He acts on urgent situations.

- The builder conceives the leadership as a function building with foundations that should be laid and know how to remain tenacious and persevering like an entrepreneur;

- The innovator brings new ideas and knows how to communicate his enthusiasm ; having great capacity of solving difficult problems

- The processor who is an organizer and seeks efficiency and is comfortable in a system with high visibility. He is characterized by his calm and his knowledge of procedures;

- The coach who seeks to develop people, while the listening and their inspiring confidence; they are able to get what is best in people

- The communicator sets up strategies to convince by a strong presence and visibility while attracting the attention of others in their surroundings.

 

For one of pioneer of leadership studies, Warren Bennis in his book “On becoming a Leader” ( 2009), among qualities a leader must have, we can quote:

 -To  have a vision, and persuade others  to appropriate this vision

- To have a distinctive voice, in other words a purpose, self-confidence, and a sense of self, and the whole gestalt of abilities or emotional intelligence.

-To have integrity, the corporate weasels, a strong moral compass, a powerful belief in something outside one’s self.

-To have an adaptive capacity which is the key competence for a leader, its allows leaders to give answers to change, to act adequately with speed and evaluate the results not in  the traditional decision-making model, consisting to collect and analyze the data, and act. The ability to identify and seize opportunities.

 

John Maxwell

Pastor and best seller author in the field of leadership with more than 70 books to his credit. For him, the key element of leadership is influence, not title, position or function. He showed some principles of leadership in his best seller entitled:”The 21 Irrefutable Laws of Leadership: Follow them and people will follow you”.

The weakness of these laws is in their practical aspect. Empirical research ought to be done to test their validity.                                                                                      

Concerning levels in leadership, John Maxwell (2011) gives five levels of leadership, from the lowest to the highest: 

Level 1: position 

The position level is the lowest of the leadership levels, the entry gate . Here the influence of the leader comes from his position , his title or his rank at work for example. People follow it by some kind of contractual obligation. Positional leadership is based on the rights given by that position and its title. There is nothing wrong in the fact of having a leadership position.

Level 2: the permission 

 

This level is based on relationships. At the permission level, people follow because they want to. When you like people and you treat them as' being of  value, you begin to develop a certain impact on them .

The confidence starts to settle, here we do not care to keep the position but know personally those we lead and how to develop relationships with them.

You can love people without necessarily being in a leadership position, but you cannot lead people well if you don't like them. 

 

Level 3: production 

 

One of the dangers awaiting the leader who reaches the permission level is the temptation to stay there. But good leaders should not stay there but progress at level 3, that of results. At production, leaders gain influence and the credibility of others following their results , in what they have done for the organization.

We can even see the impact, for example, people's morale improves, and profits increase, staff turnover decreases and goals are reached more easily.

 

At this level, it becomes enjoyable to lead and influence others. Success and

productivity are visible.

At level 3, leaders become agents of change in s' attacking difficult problems and taking tough decisions to lead their team to a new level of efficiency.

 

Level 4 : further training 

 

Leaders become prominent, not because of their power, but because of their ability to increase the empowerment of others.

This is what the leading level 4. They use their position, the sisters relationships and

outcomes to invest in those who follow and support and their development until they

become in their turn leaders. Here there is a multiplication of leaders.

At level 4, two things happen : first , teamwork reaches a very high level . Then, the

performance increases because the more there are leaders in a team the performance

of all increases . 

Level 4 leaders change the lives of the people they lead. Therefore, they follow them because of what their leaders have done for them personally, and their relationships often last a lifetime.

 

Level 5 : the pinnacle 

 

The highest and most difficult level of leadership is that of the pinnacle. While most people can learn to climb levels 1 to 4, Level 5 requires not only efforts, skills of a good will and determination, but also s talent s and values.

At Level 5 leaders develop people to become Level 4 leaders.

If the gen’s are friendly, pleasant therefore have values but also productive,

they will have some e influence others and be successful and to make them the more

followers at least ease. It is not easy to develop people so that they can lead themselves.

Level 5 leaders also develop organizations by creating opportunities, and

leaving a legacy because they do. People follow to that they are and what they

represent such values . In other words, their leadership gains a reputation and goes

beyond their domain and structure.

 

 

Karien Jooste distinguishes 3 levels of influence in leadership: a direct level, an

organizational level and a strategic level.

The direct leadership level is the influence resulting of face-to-face between leaders

and followers. Here the leaders develop followers by a personal contact.

The organizational leadership level is a level to influence thousands of people, here

the leadership impacts indirectly by the actions of various levels of followers.

The strategic leadership level is a level to influence an entire nation, millions of

people.

Strong and appropriate leadership is essential at these higher levels of management

(RBS, 2017). 

 

C.                Limits of leadership theories

 

All these are limited and their main weakness is that they consider not the

question of context.

Then cross-cultural researchers examine now whether the qualities of desired and effective leadership are contextual or universal. A universal cultural theory prescribing or describing, and analyzing all aspects of leadership and applicable to any situation for example the notion of integrity. It is a value for all leaders in the world but take the form of the culture. Another thing is that a same action could be perceived differently in the same culture and elsewhere.

For example allocentrics persons have tendency to view the actions of leadership as being more desirable and effective to the extent that these focus on what is good for the group versus individual self-interests but idiocentrics are tendency to view the individual as having the priority over in-group goals.  Bruce J. Avolio (2017) thinks that they look for self-interests first and consider leadership behaviors operating for the good of the entire group as being in conflict with their self-interests and not interesting.

 

Some points to be considered for integrating the context of culture as an important factor in models of leadership according to Bruce J. Avolio (2017):

-situate in what cultural context leaders and followers interact;

- study the behaviors and their cultural interpretation by leaders and followers;

- establish the duration of the leader–follower relationship in considering all events that could influence directly or indirectly that relationship as a situation of instability, uncertainty in the organization or the country

-study the different personality and different influences they had in their childhood, youth and environment because all that has an impact in their behaviors as leaders or followers. For example many children who were under an authoritarian parenting style manifest in the future a great level of achievement orientation.

 

Leaders cannot choose their leadership style based on their own goodwill.

They are limited by the cultural environment in which they have been socialized and what their subordinates expect. For example, a manipulative or authoritarian style is compatible with societies characterized by great inequalities in power , those of Arab countries and South America, for example. Arab leaders must show harshness and authority. Being kind or generous without being invited can be seen as a sign of weakness. According to Stephen Robbins, participation will be most effective in countries that value equality, such as Norway, Denmark, Finland and Sweden. It is also recommended that leaders take into account the expectations of employees, including in their own country if these employees were brought up in another culture.

 

Most theories have an American bias, emphasizing the responsibilities of employee than their rights, putting more value on rationality than spirituality, value hedonism over task dedication and altruistic motivation.

These assumptions are not universal, out of step with India where more emphasis is in spirituality, nor in Japan that has a system with ensuring the possibility for the collaborators to save face, and China where it is permitted to humiliate in public a collaborator ( Kilongo , 2015). 

The context of leadership requires also establishing the difference between manager and leader.

 

D.                Differences between manager and leader

William Arruda (2016) gives 9 differences between a manager and a leader.

a.                  Leaders create a vision, managers create goals

When the managers focus on setting, measuring and how achieving goals and control situations, leaders in their side design a picture of what they see as possible future, and then inspire and engage people to turn this vision to reality by praxis. Leaders activate people to be

participate of something great and new, that one man could not accomplish even if he is a genius but a coalition could do it better.

 

b.                 Leaders are change agents, managers like statu quo

Leaders work to bring innovation and change, they see possibility of a better way forward and understand that change in a system brings waves. Managers refine systems, structures and process to perform them.

 

c.                  Leaders seek to be unique but managers copy

Leaders like to be unique, themselves and work actively to build their unique and differential persons brand, they seek to be authentic but managers mimic the competencies and behaviors they learn from others and adopt their leadership style.

 

d.                  Leaders take risk, managers control risk.

Leaders try new things even if they fail many times because failure is often a step on the path of success but managers seek to minimize risk.

e.                  Leaders are in it for the long haul, managers think short-term

Leaders have long time vision, they remain motivated without receiving rewards, and managers work on shorter-term goals seeking acknowledgment.

f.                   Leaders grow normally, managers rely on existing, proven skills

Leaders know if they do not learn regularly new things they cannot stand, so they are curious and seek to remain relevant in a changing world.

Managers double down what is successful.

g.                  Leaders build relationship, managers build systems and process

Leaders focus on people and seek to influence them to accomplish their vision. They build loyalty and trust by consistently delivering on their promise.

Managers focus on the structure necessary to set and achieve goals.

They work with individuals and their goals and objectives.

h.                  Leaders coach, managers direct

Leaders have another perception of people’s potential. They know that they are competent and are able to do things correctly but managers assigns tasks and provide guidance on how to accomplish them, limiting creativity.

i.                    Leaders create fans, managers have employee

Leaders have people who go beyond following them and become fans or fervent promoters, helping them build their brand, achieving their goals and increasing their visibility. Managers have staff that follows a direction and seek to please to their chief.

I think in spite of differences, an organization needs managers and leaders or individuals who are leaders and managers but leaders are more precious for the change they bring.

 

 

E.                 Leadership and change

 

For Gary Yukl (2013), leading change is one of the most important and difficult responsibilities for top management and leaders in organizations.

They initiate major change even if other members of the organization can be useful for its success. These are top down approach in change and bottom up approach developed in social sciences for bringing transformation by elites or by mass.

The focus of a change effort may involve many think such as the roles or the attitudes…

 

Roles or Attitudes

One useful distinction is between efforts to change attitudes versus efforts to change roles, structures, and procedures.

The underlying assumption is that new attitudes and skills will cause behavior to change in a beneficial way. The leader seeks to convert resisters into change agents who will transmit the vision to other people in the organization.

The role-centered approach involves changing work roles by reorganizing the workflow, redesigning jobs to include different activities and responsibilities, modifying authority relationships, changing the criteria and procedures for evaluation of work, and changing the reward system.

The assumption is that when work rules require people to act in a different way, they will change their attitudes to be consistent with the new behavior.

Effective behavior is induced by the new role requirements and reinforced by the evaluation and reward system. An example will clarify the difference between the two approaches to organizational change.

A company is having difficulty getting people in different functionally specialized departments to cooperate in developing new products rapidly and getting them into the marketplace. One approach is to talk about the importance of cooperation and use a process analysis interventionor team-building activity to increase understanding and mutual respect

among people from different functions. This approach assumes that increased trust and understanding will increase cooperation back in the workplace.

 

Another approach is to create cross-functional teams that are responsible for the development of a new product, and then reward people for contributions to the success of the team. This approach assumes that people who cooperate to achieve a common goal will come to understand and trust each other.

 

Technology

 

Another type of change is in the technology used to do the work. Many Organizations have attempted to improve performance by implementing new information and decision support systems. Examples include networked workstations, human resource information systems,

inventory and order processing systems, sales tracking systems, or an intranet with groupware for communication and idea sharing among employees. Such changes often fail to yield the desired benefits, because without consistent changes in work roles, attitudes, and skills, the new technologywill not be accepted and used in an effective way.

 

Strategy

 

Still another major type of change is in the competitive strategy for achieving the major objectives of the team or organization. Examples of strategy changes for a company include introduction of new products or services, entering new markets, use of new forms of marketing, initiation of Internet sales in addition to direct selling, forming alliances or joint ventures with other organizations, and modifying relationships with suppliers. To be

successful, changes in the competitive strategy may require consistent changes in people, work roles, organization structure, and technology. For example, the decision to begin providing a more intensive type of customer service may require service personnel with additional skills and better technology for communicating with customers.

 

Economics performance and people

 

When it is question of internal changes in an organization the emphasize may to be put in financial performance or people capability and creativity. So a restructuration is necessary to implement a culture of change.

 

 

 

 

Change Processes

 

Change process theories describe a typical pattern of events that occur from the beginning of a change to the end, and in some cases they describe how earlier changes affect subsequent changes. The theories may identify distinct phases in the process, stages in the reaction of individuals, or effects of repeated changes on people.

 

 Stages in the Change Process

 

One of the earliest process theories was Lewin’s (1951) force-field model. He proposed that the change process can be divided into three phases: unfreezing, changing, and refreezing.

In the unfreezing phase, people come to realize that the old ways of doing things are no longer adequate. This recognition may occur as a result of an obvious crisis, or it may result from an effort to describe threats or opportunities that were not evident to most people in the organization. In the changing phase, people look for new ways of doing things and select a promising approach. In the refreezing phase, the new approach is implemented and it becomes established. All three phases are important for successful change. An attempt to move directly to the changing phase without first unfreezing attitudes is likely to meet with

apathy or strong resistance. Lack of systematic diagnosis and problem solving in the changing phase will result in a weak change plan. Lack of attention to consensus building and maintenance of enthusiasm in the third stage may result in the change being reversed soon after it is implemented.

 

According to Lewin, change may be achieved by two types of actions. One approach is to increase the driving forces toward change for example in increasing incentives and use position power to force change. The other approach is to reduce restraining forces that create resistance to change. If the restraining forces are weak, it may be sufficient merely to increase driving forces.

However, when restraining forces are strong, a dual approach is advisable. Unless restraining forces can be reduced, an increase in driving forces will create an intense conflict over the change, and continuing resistance will make it more difficult to complete the refreezing phase.

 

 

 

Reactions to Change

Despite the extensive literature providing guidance on how to initiate and manage change, many efforts fail to meet expectations (Burke, 2002). Large-scale change in organizations is difficult to study, and much of the research involves anecdotal accounts or case studies in a single organization. However, recent years have seen an increase in research on conditions affecting the success of change efforts in organizations. The research has examined how contextual factors and individual factors jointly determine the amount of resistance or commitment to change.

 

How a person reacts to change depends in part on the person’s general confidence about coping with change successfully. This confidence is affected by prior experience with change as well as by traits, such as self-confidence, risk tolerance, openness to new experiences, and internal locus of control orientation.

 

Reasons for Accepting or Rejecting Change

Many efforts to implement major change in an organization are unsuccessful, and resistance to change is a major reason for failure. One explanation for the outcome of a proposed change is in terms of leader power and the types of influence processes that leaders use (see Chapter 8 ). Compliance with the change is likely if people believe that it is a legitimate exercise of leader authority (legitimate power), or if they fear punishment for resisting the change (coercive power). Commitment to support a change initiative is likely when people trust

their leaders and believe that the change is necessary and effective (strong referent and expert power). However, resistance to change is common in organizations, and it can occur for several reasons that are not mutually exclusive.

 

Major change always entails some costs, and they may be higher than any likely benefits.

Resources are necessary to implement change, and resources already invested in doing things

Before initiating major changes, leaders need to be clear about the nature of the problem and the objectives to be achieved. Just as in the treatment of a physical illness, the first step is a careful diagnosis to determine what is wrong with the patient. The organizational diagnosis can be conducted by the top management team, by outside consultants, or by a task force composed of representatives of the various key stakeholders in the organization.

An incorrect diagnosis or an inappropriate change program will not provide the desired benefits.

Large-scale change in an organization is unlikely to be successful without the support of top management. However, contrary to common assumptions, major changes are not always initiated by top management, and they may not become involved until the process is well under way.

 

Major changes suggested by lower levels may be resisted by top managers who are strongly committed to tradition approaches and do not understand that the old ways of doing things are no longer appropriate.

The major transformation of an organization often requires the replacement of top management by new leaders with a mandate for radical change.

The essential role of top management in implementing change is to formulate an integrating vision and general strategy, build a coalition of supporters who endorse the strategy, then guide and coordinate the process by which the strategy will be implemented. Complex changes usually involve a process of experimentation and learning, because it is impossible to anticipate all the problems or to prepare detailed plans for how to carry out all aspects of the change.

 

Instead of specifying detailed guidelines for change at all levels of the organization, it is much better to encourage middle and lower-level managers to transform their own units in a way that is consistent with the vision and strategy. Top management should provide encouragement, support, and necessary resources to facilitate change, but should not try to dictate the details of how to do it.

 

 

Guidelines for Implementing Change

 

Successful implementation of change in organizations requires a wide range of leadership behaviors. Some of the behaviors involve political and administrative aspects, and others involve motivating, supporting, and guiding people. Even the people who initially endorse a change will need support and assistance to sustain their enthusiasm and optimism as the

inevitable difficulties and setbacks occur. Major change is always stressful and painful for people, especially when it involves a prolonged transition period of adjustment, disruption, and dislocation.

 

-                    Create a sense of urgency about the need for change.

When changes in the environment are gradual and no obvious crisis has occurred, many people fail to recognize emerging threats (or opportunities). An important role of the leader is to persuade other key people in the organization of the need for major changes.4-1

-                    Communicate a clear vision of the benefits to be gained. Communicate a clear vision of the benefits to be gained from change.

When it is necessary to make major changes in an organization, a vision of what the changes will do to achieve shared objectives and values is very helpful in gaining commitment for the change.

-                    Identify likely supporters, opponents, and reasons for resistance. To evaluate the feasibility of various strategies for accomplishing major change in the organization, a leader must understand the political processes, the distribution of power, and the identity of people whose support is necessary to make the change happen. Before beginning a major change effort, it is useful to identify likely supporters and opponents. Time should be set aside to explore each of the following questions. Which key people will determine whether a proposal will be successfully implemented? Who is likely to support the proposal? How much resistance is likely and from whom? What would be necessary to overcome the resistance? How could skeptics be converted into supporters?

-                    Build a broad coalition to support the change.

The task of persuading people to support major change is not easy, and it is a too big job for a single leader to do alone. Successful change in an organization requires cooperative effort by people who have the power to facilitate or block change. It is essential to build a coalition of supporters, both inside and outside the organization. A supportive coalition may be even more important in pluralistic.

 

-                    Use task forces to guide the implementation of changes.

Temporary task forces are often useful to guide the implementation of major change in an organization, especially when it involves modification of the formal structure and the relationships among subunits.

-                    Empower competent people to help plan and implement change.

A major change is difficult if top management tries to dictate in detail how it will be implemented in each part of the organization. The authority to make decisions and deal with problems should be delegated to the individuals or teams responsible for implementing change. Competent supporters in key positions should be empowered to determine the best way to implement a new strategy or support a new program, rather than telling them in detail what to do.

-                    Monitor the progress of change and make any necessary adjustments.

Monitor the progress of change and make any necessary adjustments.

It is impossible to predict all of the obstacles and difficulties that will be encountered. Many things must be learned by doing, and monitoring is essential for this learning.

-                    Keep people informed about the progress of change.

A major change, like any other crisis, creates anxiety and stress in people who are affected by it. When a new strategy does not require many visible changes in the early stages of implementation, people will begin to wonder whether the effort has died and things are going back to the way they were. People will be more enthusiastic and optimistic if they know that the change program is progressing successfully.

-                    Demonstrate continued optimism and commitment to the change.

Hold ceremonies to announce the inauguration of major activities, to celebrate significant progress or success, and to give people recognition for their contributions and achievements. These celebrations provide an opportunity to increase optimism, build commitment, and strengthen identification with the organizational unit. Deal also with situational factors as the anticipation of resistance, the position of the initiator vis-à-vis the resisters, especially with regard to power. The less power the initiator has with respect to others, the more the initiating leader must move to the right on the changing slowly over time.

-                    Identify likely supporters, opponents, and reasons for resistance. Supporters

are needed not only within the top executive team, but also among middle and lower levels of management.

 

-                    Recognizing the contributions and accomplishments of individuals makes the importance of each person’s role in the collective effort more evident.

When obstacles are encountered, explain what they are and what is being done about them. If the implementation plan must be revised, explain why it was necessary. Otherwise, people may interpret any revisions in the plan or schedule as a sign of faltering commitment

 ( Kotter and  Schlesinger, 2008;  Kuyl, 2013 )  .

 

 I think the key for success in first in the vision of change, after it the preparation of change as shown by  Lewin’s change model from the current state to unknown

 

Lewin’s Change Model

 

Lewin’s Change Model

 

                                                  Source: 9m Consulting (2021)

 

but a future state desired for the organization. The change could be reactive or proactive which is influenced by the internal and external environment, the  power, the  culture and the politics (Talib, et al. , 2016). The schema above summarizes his thought about change. 

Change is a process and strategies must be defined to deal with all kind of resistance.

 

F.                 The notions of power and influence in leadership

 

Emeritus professor of management in the University of Albany, Gary Yukl has set a theory of influence and power in organizations.

According to him, influencing people is the nature or the essence of all leadership.

He described several kinds of power and ways of influencing (2013). The concept of power is a dynamic notion concerning the agent who influences (a person or an organization) and the influenced that is the target.

 Power here refers to the capacity to influence the behavior or attitudes of another person in a precise time. And authority, the rights or prerogatives, the obligations associated with a position in an organization.

 

 

To influence, many strategies and tactics are set.

 

Impression: leaders and followers use management tactics to influence each others.

Political Tactics: serve to influence the decisions in organization, also used for apologetically cause in the organization and using sometimes manipulation and power abuse. The ethics of these tactics are subject of questions.

John R.P French and Bertram Raven (1959) studied the complexity of power and noted six  bases or sources power which are key elements for influencing others.

The reward power is based in a promise to fulfill something and receive a reward after.

The coercitive power is based in sanctions and the threat of punishment to force do thing again his will, the referent power based on the sentiment of sympathy and their appreciation to like you or no deriving value or attractiveness. The expert power derives from competency and expertise; the legitimate power or a power from an official position and the information power which is an access to vital information that others ignore. Gary Kuyl adds ecological power to control the work environment (2013).

 

In conclusion of this chapter, many leadership paradigms was seen in this chapter and most of them are a product of Western and have the weakness of lacking contextualization and spirituality, based on rationality.

So, it is necessary for the efficiency in leadership in Africa to make an epistemological rupture, a paradigm shift.

 

 

 

 

 

 

 

 

 

 

 

CHAPTER tWO: CLASS OF INTELLIGENCE and nOtion of SPIRITUal INTELLIGENCE  

 

What is spiritual intelligence, what is its impact in organizational leadership? These are some questions we will answer in this chapter.

A.                 Gardner's theory of multiple intelligence

 

Howard Gardner revolutionized the world regarding the notion of intelligence generally conceived in terms of IQ (intelligence quotient). Professor of psychology at the Graduate School of Education of the famous Harvard University, he wrote: " Frames of Mind: The Theory of Multiple Intelligences " where he demonstrates the existence not of one mind that we could measure and quantify but talking about multiple intelligences.       

 

According to Serge Laivee and Carole Sénéchal (2015), Gardner is not the first to support the plurality of intelligences. The proponents of the factorial current supported the thesis according to which intelligence is full of many components, at the antipodes of Spearman (1904) who defended a one-dimensional approach to intelligence symbolized by or general intelligence.Cattell (1971) and Vernon (1971) for their ratings defended a hierarchy of intelligence with as the general factor and other secondary factors including the verbal factor and the visuospatial factor. Cattell spoke about fluide intelligence and crystallized

intelligence called gf-gc theory. Fluid intelligence is inherited and is a capacity to

solve problems, declining with age but crystallized intelligence is a product of learning, consisting of the knowledge of facts and procedures. It depends on the practice of fluid intelligence in new situations.

 

On the other hand Philip Kent (2017) thought that the first research about intelligence dates to the 19th century with quantitative research of Francis Galton (1883) about the human abilities in his Anthropometric Laboratory of London city.  

Spearman had began very late (1904) dealing with general mental or general intelligence. The effects of heredity on (g) were very meaningful and he found no significant racial differences.

Lisa M. Beardsley (2004) summarizes the theories of intelligence into four main models:  developmental with Jean Piaget process of assimilation and accommodation, the psychometric models based on measurement concepts with Raymond Cattell and his theory of fluid and crystallized abilities, the information processing models with Robert Sternberg and Howard Gardner, and J. P. Guilford model which a contextual model with products yields a Rubik’s Cube of 120 discrete aspects of intelligence. 

 

Intelligences are not valued by different cultures in the same way, so being intelligent has different meanings in different cultures and different periods of history ( Beardsley, 2004).

 

The different intelligences according to Gardner are: 

 

Linguistic

 

 

Skills attached to the production of

speeches, mastery of languages ​​and their

good handling. The ability to think in

words, use them to express and

appreciate difficult meanings. Do poetry,

play on words and write essays and

express your thoughts in words ...

 

Musical

Ability to perform tasks of musical order

as the composition of the songs,

melodies, their execution, a sharp ear

for listening to audio, play musical

instruments ...

 

Logical-mathematical

Ability to reason logically, to test

scientific ideas and solutions

systematically, to calculate and solve

complex mathematical operations, to

know, classify, use mathematical

operations, to identify patterns, to

experiment and develop arguments in a

logical manner .

 

Space

Ability to perceive exactness of shapes,

possibility of recreating and modifying

them even without support. The fact

of producing works of art, doing

technical drawing, solving visual puzzles, navigating, piloting, drawing plans orother graphic

representations , designing ...

 

Kinesthetic

Body skills or manual; control and

Harmonization of body movements. Solve problems or create using all parts of their body. Execute movement sequences; communicate ideas and emotions through the body. Everyone from the sport , gymnastics, the dance, the mime, or the

 ability to build and repair items as

 masons and mechanics ...

 

Interpersonal

Skills in interpersonal relationships:

sensitivity to moods, temperaments,

motivations. To have empathy and

sensitivity towards others. Being able

to cooperate and interact socially,

 to maintain long

term relationships, ability to organize

and manage people. Know how to

 negotiate , reconcile, lead a group .

 

Intra personal

Ability to introspection, self-analysis, to

represent a true and precise image of

 

 oneself and to use it effectively. Knowledge of one's learning

 process or metacognition , analysis of

 one's own strengths, limitations,

behaviors, fears, and a basic knowledge

 of emotions .

 

Naturalist

Ability to recognize and classify the

different species of flora and

fauna. Understanding, reasoning and

 solving problems in the natural

environment, studying different

ecosystems, protecting the environment.

 

Existential

Ability to think deeply fundamental

questions of human existence to grasp the meaning, scope or reason (why am I

 on earth, what is my mission ....)

 (Laivée and Senechal, 2015 ).

 

 

Some other authors have added the notion of emotional intelligence which has features with intrapersonal and interpersonal intelligence, creative intelligence, collective intelligence, social intelligence, practices intelligence... Marco Tavanti (2006) inspired by the works of David C Thomas, Kerr Inkson and Daniel Goldman speaks about  cultural intelligence or cultural quotient (CQ) as the skills for  leaders and managers to recognize cross-cultural difference and consequently to choose appropriate behaviors according to each cross-cultural

context. It is related to social intelligence.

 

From these different intelligences developed by Gardner, careers can emerge : for

linguistic intelligence, for example, someone can become a great  actor, a renowned lawyer, a talented journalist, a famous writer, an outstanding communicator.                                   For musical intelligence: conductor, performer, sound engineer... 

For logical-mathematical intelligence one can be an engineer, accountant,

economist, statistician, computer scientist …. For spatial intelligence: graphic

designer, architect, town planner … For kinesthetic intelligence: actor, dancer,

mechanic, firefighter, surgeon … For naturalistic intelligence, one can become an

anthropologist, zoologist, curator, forest ranger, landscape designer…

 

For interpersonal intelligence, someone can excel as a manager, human resources

manager, negotiator, psychologist, nurse, political or religious leader, trader...

To understand intrapersonal can evolve as artist, philosopher, writer, coach,

contractor. ..

 

Existential intelligence is what authors like Ian Marshall and Zohar Danah (2000) call spiritual intelligence or supreme intelligence. Tony Buzan (2003) added sexual intelligence in this list as an understanding of the strength of everybody ( male or female) and the ability to communicate appropriately with the opposite sex.

 

Among the weaknesses of Gardner's conception of multiple intelligences, there is a little tautological thinking in his way of defining things for example for him , kinesthetic intelligence lies in the ability to use his body, and a person is able to fully make use of his body because that he has a good kinesthetic intelligence.

 

The second weakness is the confusion between the notion of intelligence with the notion of talent or gift (Larivée, 2012).

Gardner conception according to Perry D. Klein “is too broad to be useful for planning curriculum, and as a theory of ability, it presents a static view of student competence” (1997: 337)  .

For Gardner the intelligence works via intellect so instead of talking about theory of intelligence it will be normal to talk about theory of intellect and his conception is very restrictive (Messick, 1992).

 

There is a type of intelligence called interpersonal by Gardner that is keen to spirituality, it is emotional intelligence. Emotional intelligence is very close in many

points to spiritual intelligence.

Robert and Michele Root-Bernstein take the theory of multiple intelligences a step further.  They argue that “multiple intelligences” is not intelligence per se.  Rather, they are the media through which intelligence is expressed.  The artifacts created through these media are symptoms of intelligence.  According to them, thinking and creativity precede logical and verbal expression, and is experienced by the individual in pre-verbal ways.  Thus, to know a thing is first experienced through the emotions, intuitions, visual images, and bodily feelings.  For example, one may hunt for just the right word by checking a thesaurus or dictionary.  The right word, though, may be elusive and the individual proceeds with the best approximation that comes to mind (Beardsley, 2004).

Robert Root-Bernstein (2009) mentioned cases of multiple giftedness inspired by the work of historian of science Paul Cranefield found that among the men who founded the discipline of biophysics during the mid-19th century and found a direct correlation between the number and range of avocations each individual pursued, the number of major discoveries he made. The same, historian Minor Myers, Jr., found a similar correlation between the range of developed abilities and the diversity and importance of an individual’s contributions for great figures from the Renaissance through the modern era. Myers proposed that creativity is the result of diversity of knowledge and skill that an individual can integrate, the greater the number of novel and useful permutations that will result. The controversy between specialized creativity versus polymath or general creativity spills over to who is gifted. For those psychologists who favor specialization as the key to creativity, giftedness is often defined by precocity and always by unusual accomplishment in a single domain.

For Gardner creativity always occurs within domains and that specialized knowledge, training, and practice are required to achieve creative potential , here creativity-is-domain-specific perspective, polymath is not only unnecessary to creativity but actually inhibits its achievement by diverting an individual’s focus away from activities that bring professional success. Those who favor polymath as a basis for creativity view giftedness quite differently and, in fact, are asking a different question than the creativity s-domain-specific crowd.

Cranefield, Meyers integrate ideas from diverse fields as the bases of creative giftedness and ask not “who is creative?” but “what is the basis of creative thinking?” From the polymath perspective, giftedness is the ability to combine disparate (or even apparently contradictory) ideas, sets of problems, skills, talents, and knowledge in novel and useful ways. Polymath is therefore the main source of any individual’s creative potential. The question of “who is creative” must then be re-examined in light of what necessary for creative is thinking (Beardsley, 2004).

 

Gardner also made research and gave criteria for qualifying a skill as intelligence. 

These criteria derived from the biology of knowledge, the developmental psychology and the logical analysis.

 

Among these criteria, some individuals are considered geniuses or prodigies and in the same time “idiots” that is to say that they demonstrate exceptional success in certain field of intelligence but fail in another.  

 

Emotional intelligence has received a fair amount of interest since 1985 when Wayne Payne wrote a dissertation on the topic.  Mayer, Salovey and Mayer and Geher made a great contribution to the comprehension of emotional intelligence.  They describe it as social intelligence that involves the ability to monitor one's own and others' emotions, to discriminate among various emotions, and to use the information to guide thought and action. 

Daniel Goleman popularized the concepts and applied it to business success with his 1995 book “Emotional Intelligence” (Beardsley, 2004).

By emotional intelligence (EQ) you have the ability to understand and feel for other people; an ability to read other people’s emotions or read the social situations that we are in, and to behave or respond appropriately, an intelligence to feel, helping leaders to identify the right people for the right job (RBS 2018).

 

G.                Spiritual intelligence


Let us start by defining it and then we will give the scientific criteria that make spiritual intelligence a full-fledged intelligence.

Spiritual intelligence is defined by Griffiths (2020) as a higher dimension, a dimension of intelligence activating the qualities and capacities of the being in terms of wisdom, compassion, integrity or creativity and emanating from an understanding deep of its goals and reasons of existence, causing an improvement of talents and work.

For Yosi Amram ( 2007) it is the ability to apply spiritual resources and their qualities for the functioning of daily life and for well-being. 

 Anthony (2003), De Souza (2009), Vaughan (2002) group intelligence into three forms: cognitive form in its aspect of learning and the thought process ; the emotional form through its aspect of affective learning and the process of sensitivity ; and the spiritual form seen as an inner reflective learning and intuition process.  

And in this context, spiritual intelligence is seen as a transpersonal intelligence that transcends individual limits, a non-rational dimension unifying man with nature and with God. 

 

According to Vaughan (2002), this allows the heart, brain and soul to be connected to recreate the environment, leading to a higher dimension of reflection and creativity in particular in terms of problem solving.

 

Spiritual intelligence in the thought of Zohar and Marshall (2000) is intelligence that helps solve problems of the meaning and value of things, the intelligence with which we can act in a broad perspective, it is the pinnacle of intelligence and allows us to make an adequate judgment on situations and to act accordingly. It allows the questioning of situations to see how to change them, and no longer be reactive but proactive, so no longer endure situations but become masters of them. 

Spiritual intelligence makes people aware of the existence of a supreme being and religion provides a substance of faith: in Muslims Allah and his prophet, in Christians Yahweh and his son Jesus.

For me, spiritual intelligence is a spirituality of a multidimensional transformation.                      The transformations are internal and external ( a new relation with God, a new relation in  searching harmony with oneself and well being for the community, and an harmony with the environment in being preoccupied not only by the present but also by the resources for the future generations). It includes values and rationality but goes beyond them.                           It is also the foundation and the base for all initiatives of transformation.

 

H.                Scientific criteria of spiritual intelligence

 

From the work of Howard Gardner, criteria have been established to qualify particular skills as intelligence. We will touch on a few of them although our objective in these writings is not to demonstrate the scientific character of spiritual intelligence.

- First, this intelligence must have moral capacities attached to it.          

 - Secondly, the ability to adapt, solve problems in specific contexts, living with an ethos.

- Third, the development with advancing age of these faculties.         

Gardner (1983) also recommended neurological, biological, and experimental

psychology evidence.

 Emmons (2000a) gave some intelligence criteria answering Gardner's profile which

we can summarize in: 

 

1.                    The capacity of transcendental consciousness or divine being.

2.                   The awareness of entering spiritual states such as sensations, being in ecstasies,        trance, contemplation ...

3.                  The ability to solve problems through spirituality.

4.                 The ability to follow moral example of love, forgiveness...

87

To these criteria Noble (2000) added the recognition capacity than the physical reality is embedded in a larger multidimensional reality and Vaughan (2002) added the capacity for thought and existential questioning.

 

According to Zohar and Marshall (2000) spiritual intelligence represents the process by which the human brain reconceptualizes experiences with signifier and signified to borrow the expression of Swiss linguist Ferdinand de Saussure (1959).

 

We should add the holism which consists in mobilizing and motivating the people to work from a perspective that encompasses the whole organization and not being satisfied with the micro perception of their work only, anticipating the long-term consequences of the actions of today.

 

Discoveries in neurology have shown that in the human brain there is in the temporal lobe a field, a space for spiritual experiences. And it takes more and more space with spiritual exercises like prayer (Zohar, 2010).

 

For Richard Griffiths(2020), the studies in the field of neurology have established that the human brain has three distinct processing modes, called serial, parallel and synchronous. Serial processing is associated with IQ functions in the left brain.

Parallel processing is associated with EQ functions in the right brain. And synchronous processing is associated with SQ functions in the whole brain. Neural

Basis for Spiritual Intelligence oscillations at 40Hz propagate across the whole brain synchronously, and are associated with conscious attention and the state of presence.

 

By linking part-brain functions from both hemispheres into the integrated field of the whole brain, 40Hz synchronous oscillations connect mind, self and world into a meaningful whole. Consequently 40Hz oscillations constitute the neural basis for SQ.

The frequent use of the SQ neural network evolves a brain optimized for spiritual intelligence. This translates into an ability to sustain spiritual intelligence in association with any circumstances at the object-pole. Ultimately continued practice results in a 3Q brain (IQ+EQ+SQ=3Q), by means of neuroplasticity. A 3Q brain is structurally and permanently polarized to the subject-pole.

 

The 3Q Brain he 3Q brain (IQ+EQ+SQ=3Q) is optimized neurologically for spiritual intelligence. The default setting of attention in the 3Q brain is at the subject pole of attention, not at the object-pole of attention . The 3Q brain therefore replaces the ego with the soul, both as the seat of personal identity, and as the governor of IQ and EQ. The 3Q brain uses IQ and EQ not to pursue the goals of the ego, but to express the qualities of the soul, which are experienced at the subject pole of attention in moments of presence, in the form of wisdom, compassion, integrity, joy, love, creativity, and peace.

 

There is also what is called “critical existential thinking (CET) which is the ability to criticize the meaning of one's existence, the reasons and goals of life.

CET includes certain components such as “critical thinking” (CT) consisting in analyzing, conceptualizing, applying and evaluating data or information coming from experience, reflection or observations.

 There is also the “personal meaning production” (PMP) or the ability to build a

meaning, starting from experiences of all kinds, a kind of personal philosophy of life

(RBS , 2017).

Zohar (2000) enumerated some principles of spiritual intelligence: humility, understanding of a sense of a vocation in work and life and not only be in a profession but to fulfill a kind of call, of a mission; be driven and motivated by a vision and values ​​supported by moral principles and firm beliefs or convictions; be open to diversity and otherness by accepting others not by judging them.  

 

We take up some of Zohar and Marshall's (2000) inspired questions in relation to

spiritual intelligence: 

 

1.                  Are you comfortable in a quiet place to meditate?

2.                  Do you follow your convictions or inner voice even if it is at your own risk?

3.                  Are you motivated by ideals like helping others and serving worthy causes?

4.                  Do you feel motivated by great historical leaders and public figures like Jesus,

 Moses, Paul, Martin Luther King? 

 

   In the Bible the text of Deuteronomy 17 speaks of criteria for voting a politic leaders serving as model to be imitated, and David is considered as model of the kings but model does not mean flawless. They use a narrative identity.

 

5.                  Do you have a broader contextual view of issues and events?

6.                  Can you perceive the unsaid of the speech of others, feel their unexpressed

feelings?

7.                  Have - you a sense of awe and reverence to God in front of the greatness of

creation?

8.                  Do you believe in the multiplicity of possibilities to solve a problem or achieve 

a goal?

9.                  Do you see a problem from different angles or perspectives? 

10.              Do you seek to understand the true causes behind appearances? A tendency

to understand the why behind each phenomenon or event.

11.              Are you dissatisfied with current and popular explanations of people's

problems?

12.              Do you learn from your mistakes and those of others? Or do you hold on to

your positions.

 

13. Do you believe that your performance, talents and success come from God or from

you?

14.              Do you recognize your limitations and are you open to input from others?

1 5. Do you have a sense of responsibility to others, your community or the world in

general of where formal roles that hath assigned?

 

 

I.                   Difference between religion and spirituality

 

What is religion? Many social sciences search to define religion according many assumptions and paradigms.

For ethnologists, there are not people without religion, and religion from beginning of humanity till now had many forms. Cicero in his time spoke about relegere that is to mean a veneration to a deity, Lactance spoke of religio from the Latin verb religare to mean connect, tie, then religion is a relation with a divinity ( DOM, 2001).

 

In Eastern Asia, Chinese used the words zong and jiao connected to teachings and ancestor’s veneration, meaning also the transmission of a knowledge coming for ancestor tradition and perpetrated. Japanese talk about shukyo, an essential teaching or a catechism (Berthon and Kashio, 2000).

 

For the assiriologist Hendrick Kraemer (1956), religion is an attitude toward the reality of beyond expressed by myths, rites or some behavior.

And Schleiermacher considers religion as the desire of eternity, a “feeling of absolute dependence” (Gefühl der schlechthinnigen Abhängigkeit)” (Veldsman, 2019).

 

For sociologist like Emile Durkheim (1995), religion is a necessity for social dimension of the life. By myth and dogma, the religion socializes humanity, all the beliefs are perpetrated by tradition The necessities of existence force all human being believers and non-believers, to represent in some way the religion and take into account in all our conduct.

All sorts of things surpassing the limits of human knowledge and understanding; the supernatural is the sphere and domain of the mysterious, of the unknowable, the un-understandable. Religion attempts to explain all that which evades distinct thought in conceiving the inconceivable, in longing after the Infinite. Religion deals with things which are supernatural.

 

Meinrad Hegba an African priest tempted to explain with rationality what is viewed as supernatural or paranormal phenomena witchcraft, levitation, bilocation, doubling, telekinesis (1998).

Another way to define religion is the belief in a supreme deity, the conscious of subjects that there are  powers superior to those possessed by common men and contact with them is possible  by psychological processes, attempting to convince

them or move them, either with the aid of words (invocations, prayers), or by offerings and sacrifices. The object of religion is to regulate the relations with these special beings, and no religion exists without prayers, sacrifices, propitiatory rites (Durkheim, 1995).

Max Müller one of the founders of Religious studies (religionswissenschaft) in 1873, compared religion as the perceiving of the infinite to myth and studied Indian philosophy and Vedic religion, translated many texts of the Vedas, the Upanishads, and all of the Dhammapada (Stone, 2002).

For Ernest Troeltsch in every man there is a religious a priori ( Peguy, 1968).

Religion is based on an external belief system that focuses typically on traditions, organized doctrine, rituals, sets of customs, and specific expected behaviours that emphasizes salvation (Zohar and Marshall, 2004).

 

But what is spirituality?

Jane Dyson et al. (1997) affirms that a literature review reveals that the self, others and God or the supreme being  provide the key elements within a definition of spirituality.

Spirituality is aspect of human existence in relation with the structures of significance

which give sense and direction to a person’s life and helps to face life difficulties and

 

challenges. It is also a quest for meaning and life purpose and a sense of the holy

(Mueller ,2013).

For Guillory (1997) religion as organized belief system is experienced externally before it is experienced internally. It is an indicator of spirituality and possesses two dimensions, vertical and horizontal.

Zohar and Marshall (2004) contend that there is no necessary connection between spiritual intelligence (SQ) and religion, because spiritual intelligence is an internal, innate experience, whilst religion is an externally imposed set of beliefs.

Spiritual intelligence is considered to be the ultimate intelligence and defined as “the

intelligence with which we access our deepest meanings, values, purposes, and highest motivations” (Zohar and Marshall, 2004:3).

People can be religious by following religious rituals and ceremonies and spiritual when they feel a sense of holism, and live authentically according to a set of positive values and a higher purpose. On the other hand, there are religious people who are also spiritual because they have internalized their set of religious customs, beliefs and values.

Similarly, there may be people who are not religious (such as humanists, atheists or

agnostics) and may be very spiritual (Zohar and Marshall, 2004).

 

People do not have to be religious to be spiritual, but if they are spiritual, they can experience within spirituality outside in a religious context.

Religion can form part of spirituality but spirituality can operate without religion.

Fry and Whittington maintain that the bridge between religion and spirituality is

altruistic love and that “spirituality is necessary for religion but religion is not necessary for spirituality” (RBS, 2017).

 

Elisabeth Cornelius, quoting Kheswa's (2016: 176), points out that spirituality is to be distinguished from religiosity; spirituality is the reason for believing, while religion is the path which leads to the action of believing. Spirituality prompts you to consider that the intelligibility of the world can only be the work of a creator, but religion shows you the way to believe, for example, to confess sins, to believe in Jesus Christ as Lord and Savior, go through the waters of baptism… after believing, follow appropriate teachings to integrate a local.

 

Understanding of spirituality fall into one of three categories:

1) An either broadly or narrowly conceived; God-oriented spirituality where thought and practice are premised in theologies,

2) A world-oriented spirituality stressing one’s relationship with ecology or nature: an ecospirituality

3) A humanistic (or people-oriented) spirituality stressing human achievement or potential.

For me, all the elements (God oriented, ecospirituality and humanistic spirituality) cannot be divided. They constitute a great ensemble.

 

Another dimension of spirituality is the notion of  experience called also mystic because it goes beyond explanation.

 

J.                   Bible and spiritual intelligence

 A lot of authors who have theorized the concept of spiritual intelligence have a presupposition and a worldview of Buddhists as the founder of Regenesys Business School,  a former Buddhist monk and Zohar Dinnah, and some are as pluralistic like Nasel that combines Christianity and new age beliefs. Among the spiritual principles in connection with spiritual intelligence they developed the concept of karma called the law of karma. 

 

The law of karma shows that the effects necessarily flow from the act performed while the law of Christ is love and forgiveness, karma chains man in an infinite cycle (samsara or reincarnation). Even the human courts agree, no one can serve his sentence twice for the same offense, so why the one who discharges his sentences by dying has to be reborn to suffer again the retribution for his past acts that he ignores?  In addition, at birth the man receives the genes of both parents and cannot be the equal of the one who would have been in a previous life. 

 

Buddhist doctrine is based on four truths, birth is dukkha (suffering), old age is dukkha, sickness is dukkha, death is dukkha in short, existence is dukka. Buddhism is therefore pessimistic in its nature and curiously does not address the big existential questions like where do we come from, why are we on earth, what is the future of the world? 

 

For Buddhists, the fact that there is a world is dukkha, and if God really exists, he did not create this bad world, whereas for Christians all that God has created is good (Genesis 1:31), the negative judgment is not made on the world in its essence but on the fallen world and disfigured following sin.

 

Our presupposition is therefore biblical and Christian because science is perspectivist and has presuppositions, theories and metatheories.

The metatheory is the philosophy behind the theory, the fundamental set of ideas about how phenomena of interest in a particular field should be thought, this concept has a lot of overlap with the concept paradigm  used by Thomas Kuhn and considered as being the metatheory, the theory, the methodology, and the ethos, all combined, of a discipline or specialty. Paradigm has a broader meaning than metatheory, but a metatheory is core to any paradigm, and define a paradigm in many manners             (Bates, 2005).

 

The Bible uses various Hebrew and Greek terms to speak of intelligence: “binah”, “hokhmah”, “phronesis”, “sunesis”, “noûs”, “Sophia”. 

This plurality of concepts is an indicator of multifaceted in intelligence.

The Hebrew word binah designates intelligence, discernment, the ability to understand. From the word biyn according to Strong's biblical dictionary, to speak of the fact of perceiving, of knowing by the spirit. Knowing how to take care, implied by the people under your responsibility. 

But also discernment, and in terms of conduct, prudence and discretion.

Pharaoh found in Joseph intelligence (binah) than in anyone in Egypt (Genesis 41, 39). 

In Jewish rabbis, it is deductive reasoning, the understanding of an idea from another idea, a rational process to develop ideas to the maximum unlike hokhmah which comes from divine inspiration and it is not rational.

 

The word hokhmah also evokes the know-how of craftsmen capable of cutting stones, setting up works, creating and innovating.

Its primary meaning is to decide, to judge, to be technically skilled and to know how to discern and judge. Used seven times in the Hebrew Bible, once in Esther ( 7, 25) and six times in Daniel, one of the greatest wises and high biblical politicians, hyper competent and irreproachable from a moral point of view. We will come back to him later. 

In the field of leadership it manifests itself in the search for justice, compassion and mercy towards the poor. And this is what Salomon sought because of his inexperience in public management.

 

In the New Testament written in Greek there is phronesis which is practical intelligence and in the realm of artistic and poetic creativity. Aristotle used it as well as modern philosophers like Paul Ricoeur to talk about the moral incommensurability of human nature (Wall, 2003: 317-341).   Phronesis as practical intelligence is opposed to episteme which is scientific knowledge of a theoretical type. It is used in Luke 1, 17 to speak of the wisdom of the righteous which is a walk in accordance with the divine law prescribed by the fathers and in Ephesians 1,8 in the couple wisdom and intelligence which allow to understand the mysteries or inaccessible truths to reason but which require a revelation or an illumination, but also to understand the plan of God and to conform to it because it is he who fixes the reason of our existence, he is our creator. For Strong's dictionary of the Bible, there is the idea of ​​insight, intellectual and moral insight, but also virtue and prudence.

 

Pastor Chris Oyakhilome talks about phronesis in his daily devotional book” Rapsody of Realities” of July 22, 2013 as a force that controls whoever possesses it, superior wisdom like that God gave Solomon (1 Kings 4,29). 

Phronesis makes it possible to understand the things of God at the right time, and gives you an excellent state of mind in everything to conform word and deed, at the right time and in the right line. It preserves from error by making the right choices in all areas, and having a sharp judgment. This allows us to move forward in everything we do. 

 

Sunesis is according to Pastor Chris Oyakhilome (2013), a critical intelligence, the ability to analyze concepts and their relationship, which presupposes an acquittal and a penetration of understanding of any action and that gives personal development.

Sunesis is used several times in the Bible (Colossians 1 ,9 ; Mark 12,23; Ephesians 3,4; Luke 2,47) , to speak of the perfection of intelligence or spiritual intelligence.  

It comes from the Greek suniemi for ability to put facts together with holistic understanding by joining implied truths. Sunesis is also a search for justice for all, for the common good, for the general interest.

 

Noûs as intelligence allows a social critique of reality,  represents in classical Greek thought and intelligence, the ability to apprehend the external world, but also theoretical and creative reflection (Romans 1, 18-32 ; 12 ,1-2 ; 1 Corinthians 14,15 ) where it plays an important role in contact with God in personal prayer in addition to glossolalia.  It is used 22 times in the New Testament and this number echoes the work of the cross, when the light of God illuminates us then we understand how what the great German theologian Moltmann writes: " The crucified God " (2015), where the cross is not only pain of the Son but also the love of the Father who suffers in order to give hope to the world of a better future, that is to say the kingdom of God. And with this hope to commit here and now to changing the conditions of the inhuman economically, politically,               socially...

 Finally, the vision of the cross makes it possible to understand the need to preserve human life in a world more and more brutalized by the spirit of wars and violence. 

 

The Sophia is the supreme intelligence, as found in God, and manifested in the creation, redemption, and government of the world.

It is also the fullness of intelligence, erudition, the diversified knowledge of divine and human things which one acquires by the experience of life, which is found expressed among the ancients through proverbs and maxims. It makes it possible to interpret dreams and visions in order to give good advice. It is the rhetorical beauty to convince his interlocutor or the public. It is also an address in the field of business and morally prudence in the conduct of things.

Sophia is the antipodes of political cunning, of stratagems of conquest of power, with false and demagogic speech. Instead of using tactic for manipulation leaders must seek Sophia from God.

 

In short, through these different biblical concepts, we can identify the following elements in relation to intelligence: 

The multiplicity of intelligence is emphasized in the Bible and a link exists between intelligence, problem solving and sense of innovation, good moral conduct and knowledge of God because he is the source of all science. This intelligence also has to do with the knowledge of the times and the particular way of acting there, the understanding of visions to advise decision-makers.

And the dimension of know-how which is pronounced to the detriment of knowledge alone.

 

A link can be established with the notion of discernment of spirits which consists of seeing in the spiritual world, in distinguishing what is false and true in the word and the act as well as the spirit which hides there.

For the prophets, it is a matter of seeing and participating in what is done in heaven or in the spiritual sphere and consequently affecting the course of history and the governance of human affairs.

Abraham sat in the council of God to influence the ruling of the judge of all the earth regarding Sodom and Gomorrah ( Genesis 18,22-33), the prophet Micah said I saw God sit in his council afterwards the fate of King Ahab was sealed ( 1Kings 22,19). He participated as a simple observer; the prophet Elijah told Ahab I stand before God so I sit in his council to decide on the march of this country (1Kings 17, 1). 

Jeremiah asks the false prophets the question: who then participated in his council to listen and see his word (Jeremiah 23, 18-22)? What is curious here, the prophet of God speaks of seeing word instead of hearing? Can somebody see word? John answers this question in telling in the logos hymn that the word is a man and God: Jesus (John 1).

 

These prophets who see in the spiritual can guide decision-makers at all levels like King Uzziah who worked with the prophet Zechariah who had the intelligence of visions, thus helping the king to decrypt the coded messages of dreams, visions but also help him to work in spiritual intelligence which will make his reign prosperous (2 chronicles 26, 3-5).

 

2 Samuel 14,17 speaks of David as an angel of God (hamalak haelohim) to show that he is a member of the heavenly court as well as the angels.

 The discernment of the spirit allows not to be mistaken when it is necessary to decide as decision makers or leaders even in the small decisions of the daily life, also it preserves from errors in terms of direction and choice to be made. The discernment of spirits makes it possible to understand the spiritual world, its principles, its functioning, and its composition but also to make a spiritual analysis or reading of the facts and events of life.

With this ability we discover the hidden dimension of things, and we know how to read time (why such and such a thing at such and such a time and not before or after), it allows to make a connection of apparently unrelated facts because in the spiritual world the chance does not exist, everything has a meaning, everything has a cause and the hand of God which directs things even in anonymity. There are places haunted by evil spirits like bewitched offices, cursed houses. When you are there you make bad decisions, we feel oppressions.

 

Lisa M. Beardsley (2004) affirms that spiritual intelligence comes by revelation through God’s Spirit, which expresses “spiritual truths in spiritual words.   The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.” (1 Corinthians 2,9-14).  The Holy Spirit illuminates what otherwise is inaccessible and incomprehensible               (1 Corinthians 2, 10-14; Ephesians 1,17-19).  No human intelligence is more important than spiritual intelligence.

 

Among abilities of intelligence for Lisa M. Beardsley (2004), there is the capacity to discern the phenomenon unique to a specific intelligence (whether color, musical sounds, spatial shapes, quantifiable objects, words, or physical, nonverbal cues).  Spiritual matters are noted to be spiritually discerned but opaque to others (1 Corinthians 2, 14). Having spiritual intelligence is like having the eyes of heart opened and enlightened.  

Another core operation is concept formation.  Concepts, values, and sentiments must be assimilated for an understanding and mastery to develop to the degree that the individual develops fluency and can be creative with domain symbols and their systems (whether musical notation and theory, numbers and theorems, grammar and syntax, or spiritual concepts and theology).  Immersion in the domain is critical.  There is no substitute for learning well.  It takes time to internalize the domain; its symbolic elements, rules, and notation.  Creativity and the competence to form systems and concepts, like critical thinking, require a great deal of content mastery.  Just as it is not possible to think critically about nothing, creativity must find expression through a domain.  

 

Csikszentmihalyi (1996) goes on to explain that creativity is the cultural equivalent of the biological process of adaptation.  In this analogy, cultural genes are “memes” in that they are the units of information that we must learn if culture is to continue.  Memes are numbers, language, recipes, theories, stories, etc. that are passed on and which the creative person changes.  If enough see the change as valuable, the change becomes part of culture. Creativity depends on prior knowledge that must be learned before it can be changed.  It may not take 10 years, but domain mastery is needed before an individual can manipulate symbols in new ways that solve problems or apply to novel situations.  

But Jesus with spiritual intelligence demonstrated domain mastery and the ability to synthesize and reformulate spiritual truths as a 12-year old in the temple, where everyone was amazed about his level of spiritual understanding (Luke 2, 46-47).  When Jesus taught about the kingdom of God, his spiritual intelligence astounded those who listened to him:  "How did this man get such learning without having studied?" (John 7, 15).

  In Matthew they puzzled when “he began teaching the people in their synagogue, and they were amazed. ‘Where did this man get this wisdom and these miraculous powers?" (Matthew 13, 54).

 

 

 

 

How spiritual intelligence is measured in the Bible?

All kind of intelligence is seen by external validation, for example Goleman for example, believed   that success in the business is a manifestation of emotional intelligence into someone.  

 For the Bible the spiritual intelligence is seen in by its fruits: “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness” (Galatians 5, 22).  

In matter of behavior, indicators are like being even-tempered (Proverbs 17, 27) , quick to learn from God’s precepts and revelation (Psalms 119, 73; 104, 130); feedback and discipline (Proverbs 15,32).  

They are also able to apply what they have learned to novel situations, to solve problems, and extend existing knowledge beyond itself; the ability to solve problems and create new, contextualized, correct responses is a hallmark of spiritual intelligence. 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

CHAPTER TREE: CASE STUDIES

A.    Biblical cases

 

I. Biblical case one: Joseph in Egypt

1.                  Context of Joseph narration

Inspired by French philosopher Jacques Derrida, Yiu-Wing Fung (1999) show a binary opposition in deconstructing the Joseph’s story. In this epistemological perspective, there is a conceptual oppositions such as original/derivative, central/marginal, internal/external, transcendental/empirical, universal/particular, good/evil, self/other, lord/slave, life/death, brother/foreigner, and knowledge/ignorance, presence/absence…It constitutes a strategy of reading.

 

2.                  Spiritual intelligence in the life of Joseph

a.                  Visionary (by dream and purveyance), man of solution called in French “personne-ressource”, an expert, a resource man that brings transformation in organizations. In his teenager, he received dreams for his bright future and it brings many struggles in his life but he overcame. In the book of Genesis 37, 19 his brothers qualified him as “master of dreams”, an expert in dreams.

 

A dream in spiritual dimension is like a prophecy, a prediction of the future, and a medium to understand what is happening and will happen in your own life or in the world. Doctor Martin Luther King Jr pronounced in front of a crowd a sentence in a speech on August 28th 1963: “I have a dream”.                                                                                   It was a prophecy for transformation of black condition and suppression of racial segregation.

A dream in management or leadership is like a vision of the desired future, it moves to action for its materialization. 

For Burt Nanus (1995) best-seller author in leadership, a vision is part of a continuing process of orienting an organization to the emerging realities of the outside world. Without it, people are perishing because they lack direction as said in the Bible.

 

 

 

 

b.                 Dream interpreter (supreme wisdom from God): Egypt had reputation of a great country of science, knowledge and wisdom. Many work of scholars in Egyptology like Cheick Anta Diop ; « Antériorité des civilisations nègres: mythe ou vérité historique? ( 1967) ; Les Fondements économiques et culturels d'un état fédéral d'Afrique noire (1960 ) ; Egypte ancienne et Afrique noire ( 1989) ; Théophile Obenga L'Egypte, la Grèce et l'école d'Alexandrie: Histoire interculturelle dans l'antiquité-Aux sources égyptiennes de la philosophie grecque (2005) ;  L'Afrique dans l'Antiquité-Egypte pharaonique Afrique (1973) ; La géométrie égyptienne: contribution de l'Afrique antique à la mathématique mondiale (1995) show the contribution of Egypt in many scientific fields , some sciences was invented by old Egyptians for example the geometry which was a sacred science of priests, and used for construction of pyramids.

 

Indeed, Winkler Andreas (2011) asserts that Egyptian priests and magicians was viewed as wises and specialist; the dreams was one of way they communicated with spirits and interpret their will. By divination and astrology, they predicted the future. They could interpret divine oracles, the movement of the celestial bodies like stars, moon. They were supposed possessing calendars of good and bad Day and the competency in chronomancy. But Joseph had another level of wisdom, the binah. He interpreted as prisoner two dreams and what he predicted to dreams interpretation arrived with precision (Genesis 40, 1-22). Two years after, Pharaoh had a dream but all council of wise men was not able to give him a true explanation because of their limitation in term of intelligence, wisdom and spirituality (Genesis 41, 1-8). Then Joseph was invented as a man of solution and gave him signification of his two dreams concerning economic life of this old superpower. 

 

c.                   Ethical values:

- humility ( nevertheless he owned a higher level in interpreting dream, he spoke of God as source of this not his ego. He was not a narcissistic leader according to Freud category who often exhibits arrogance, dominance, self sufficiently, overconfident in their own abilities (Winkler, 2010).

 

- Integrity and loyalty: even if the wife of his boss sexually harassed him, he refused to commit sin in having sexual relation with her because of his integrity and loyalty to his boss Potiphar. Only profound spirituality can help live in integrity and loyalty.

- Forgiveness: he was sold as slave and hate by his brothers; he exercised no vengeance against them but loved them.  He took care of them without grudge as a shepherd in front of his flock.  He understood that trials are a school for preparing heart to great responsibility (Genesis 50, 18-21).

 

d.                 Spiritual interpretation of events  

All events were interpreted with a spiritual meaning.                        

Genesis 50, 19-21: Joseph said to them, Fear not, for am I in the place of God? As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today. So do not fear, I will provide for you and your little ones. Thus he reassured them and comforted them. For him the circumstances are under God’s control, and what happen in life is not casual, the invisible hand of the master of the history in present.

Men intentions are opposed to God’s intention, the evil changed to good. Men are instruments of God to accomplish his design.

 

We can see in Joseph’s story a foreshadowing of Jesus death and resurrection. His pit symbolizing the condemnation in death and the throne of Egypt is enthronization in the right hand of the Father.

 Pulse  Jeffrey (2017: 177-210) showed others images of death and resurrection such as  the separation with family and their reunion,  three day and three stage separation and restoration , the barren womb and the opening of the womb , being cast into a pit/sheol and being raised up/lifted up,  going down to Egypt and up to Canaan/the promised land,  the slavery and freedom , the famine and deliverance, the seeds/planting and the growth/fertility, the exile and the return from exile, stripped and clothed.

 

 

For Christian to go down into the pit of water, and being brought up in the water symbolizes the new life and its confession by baptismal water.

 

3.                  His managerial and leadership impact

a.                   Joseph and Supply chain management and the Logistic:

Yossi Sheffi Elisha Gray (2017) thinks that Joseph is the most brilliant logistician of the biblical age.

Joseph’s exceptional forecasting and planning abilities put him on a fast track to promotions. He ascended rapidly from the role of prisoner/superintendent in an Egyptian jail, to Pharaoh’s Chief Logistics Officer with “Prince” in his title. At the peak of his career, the man was second only to Pharaoh.

Joseph’s leadership qualities were visible even in prison : “And the keeper of the prison committed to Joseph’s hand all the prisoners(Genesis 39, 22).

There he interpreted prophetically the dreams of Pharaoh’s former chief butler and chief baker and all his predictions was realized. Pharaoh looked for a supplier with a proven track record after his dream. Joseph seized the kairos and put his theory of economical cycle of seven years to practice :

Behold, there come seven years of great plenty throughout all the land of Egypt:

And there shall arise after them seven years of famine; and all the plenty shall be

forgotten in the land of Egypt; and the famine shall consume the land (Genesis

40,29-30).

 

He gave to Pharaoh a plan based on inventory theory using a single period newsvendor model and an organization framework: “Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt…, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. And that food shall be for store to the land against the seven years of famine” (Genesis 41:33-36).

 

 

His plan was based on locating warehouses and distribution centers in every Egyptian city.

After building his decentralized warehousing system, the scheme worked very well and during the famine years Egyptians did not suffer but prospered and international sales territories were set and global supply chains were even established with foreign countries.

 

Some principles learnt from Joseph’s action:

First, to avoid supply chain disruptions by the importance of forecasting and interpretation of various warning signals; second, the role of redundancy in general and especially safety stock in allowing the supply chain to keep delivering goods under adverse conditions; third, the important role of regulatory agencies in preventing abuses of monopoly power – even if it comes out of brilliant business acumen.

Finally, Joseph’s story demonstrates that good logistics skills are an important path to an upper management position. All this was the result of a spiritual gift, the binah.

b.                 A man with high business acumen:

Guy Brandon (2015) thinks that like Jacob, Joseph was an operator, a business with a business acumen, knowing how to use his gifts and talents,  to seize opportunities so that he rises from prison to a position of prominence as powerful man in a foreign country.

II. Biblical case two: Bezalel

Master Sergeant Russell E. Gehrlein (2018) quoting Gene Veith, in his book, “God at Work: Your Christian Vocation in All of Life”, states that this text of building tabernacle is “the first explicit treatment of the doctrine of vocation in the Bible.”

 

Ex. 25, 8-31:11 lays out Yahweh’s detailed instructions to Moses regarding the design and construction of the tabernacle, its components, and the priests’ attire.  It tells us a great deal about spirituality of work.  Building this portable temple would require a variety of skilled craftsmen who were empowered by the very Spirit of God.                                                                The results of their work would enable the priests to serve as Yahweh required so that He would dwell among them.

 

What makes this passage especially relevant to the topic of spirituality of work? 

There are several implications.

First, as God describes His plan to Moses, this project would require a variety of skilled craftsmen and craftswomen.  These chosen people with special occupations that Yahweh called upon were artisans and construction workers.  These are the kinds of talented people that would be needed: carpenters (no, not the brother-sister pop duo from the 70’s), furniture makers, metalworkers, and jewelers, those who could make curtains and garments, embroiders, and even perfume makers.  All of these laborers were necessary to get the tabernacle done safely, on time, and under budget.                                                                              The work of these individuals would matter to God.  The “big picture” they had to keep in mind was that the tabernacle would be the centerpiece of the Israelites’ home in the wilderness. Wherever they would be called to go, the presence of Yahweh would rest on this portable temple. 

Next, we meet Bezalel and his worthy assistant, Oholiab.  These two men were appointed by God to take charge of this huge project and to teach, coach, and mentor those who would help construct it.  With these construction workers running around with their hard hats, they would need supervision. 

Moses could not oversee this task directly.  He had learned the value of delegating important tasks to trustworthy men back. The presence of the Spirit of God on these men enabled them to do the job well, with the strength that He provided, and in the right attitude, in order to meet the extremely high standards that Yahweh required.

Yahweh acknowledges that He enabled His chosen workforce to be able to complete this monumental task: “I have given skill to all the craftsmen to make everything I have commanded you.” (Exodus 31,6).  Every one of them worked naturally, yet supernaturally.

At the end, this collection of supermen and superwomen completed the job, as described by Exodus 39,32-42.  The entire community would experience many blessings as a result of their Spirit-filled efforts as co-workers with Yahweh.  The last chapter of the book of Exodus tells us that after the tabernacle was completely set up and operational, “the glory of the LORD filled the tabernacle.”

The connection to the “creation mandate” in Genesis 1, 26-38 may not be clear, but let us see how it relates.  Adam was called to work under God’s authority to subdue the earth and expand God’s presence beyond the borders of Eden.  A major component of the work of subduing is taking the elements that God created in the earth and harvesting and harnessing them to feed our families and build stuff for the common good: shelters, roads, cities, and culture. 

The abundance of trees, rocks, animals, etc., could be used by Adam and his successors as God’s co-workers to meet the needs of His people and bring glory to Him.  The Israelites took these raw materials out of the earth and subdued them to fashion a tabernacle where God could be worshipped as they journeyed towards the Promised Land.

This episode about Spirit-filled tabernacle construction workers also clearly ties in with the New Testament concept of spiritual gifts or other talents given to believers that can be empowered by the Holy Spirit to build up the body of Christ.   

Many parallels can be found between the construction of tabernacle the re-creation accounts in Genesis and Exodus. Noah spends 40 days and nights awaiting re-creation (Genesis 7,12) and sets up an altar afterwards (Genesis 8,20),

Moses spends 40 days and nights listening to God’s instructions for the new life which awaits the newly liberated people of Israel (Exodus 24,18;  34,28), and then he descends to supervise the construction of the tabernacle (Exodus 25-31;35-40). A connection can be established between the work of God and the work of his people.

We can see Bezalel as a project manager filled with Spirit and hokhmah. He was able to bring innovation, creativity and inventiveness in wilderness, in time of crisis and keep motivated the workers: a spiritual leader.

III. Biblical case three: Daniel and the spiritual intelligence in context of workplace

Daniel serves as example of a man of faith. He was in Babylon which was a great empire like Christians work today in empires (political empires such as superpower nations, economical and financial empires such as multinationals…)

According to Theology of Work Project (2010), it is possible to work with spiritual principles and values, and the same time work effectively and Daniel is an example.

Daniel was among the exiles brought to Babylon, and is called to work in a position of influence at the political level but in an environment hostile to God with occult practices.

Should we leave this corrupt, pagan Babylonian government organization and seek only the organizations of the children of God?

He chooses to work there while having a public life devoted to God.

But above all, Daniel and his three Jewish brothers were selected according to criteria decreed by the king of Babylon such as physical ability (beauty and flawless), language skills and others in order to follow one and

Leadership training for being able to work in the royal court. The training was three years (Daniel 1).

A challenge both on the possibility of embracing moral corruption and idolatry by praising a man the emperor.

They enrolled in Babylonian education, but set limits to guard against assimilation into pagan culture. Daniel resisted the rich diet that was compulsory for all trainees, refusing to defile himself in (Daniel 1,8).

How Daniel works with his supervisor is a vital part of the story.

Some Christians, when asked to do something against their conscience, they criticize or they adopt a conflicting position which seems to make them holier in their own view but Daniel found a third way, recognizing that his boss was sympathetic,

but was in a difficult position.

Many secular workplaces (but certainly not all) offer a variety of opportunities such as personal gain, a good salary, job security, professional success and stature, comfortable working conditions and creative and interesting work. In themselves, these are good things.

 

But they tempt us with two serious evils:

-                    The danger of becoming so in love with good material things that we no longer wanting to risk these things by defending what God requires of us;

-                    The spiritual danger of believing that good things result of our own work or genius, or as a result of our service to another power than God. In addition, the workplace often requires accommodations which, in particular, themselves are not good, such as deception, prejudice, mistreatment of poor and helpless, yielding to unhealthy desires, taking advantage of others in their moments of need and many more.

Adopting a modest lifestyle, so that the attachment to money, prestige or power don't stop yourself from risking your job or career if you have to something contrary to the commandments, values ​​or virtues of God. Despite the achievement of heyday of Babylonian education, position and wealth, Daniel and his friends were humble.

Is it possible to thrive at work while following God? People in all kinds of workplaces face this question every day, and many find the answer so difficult that they are tempted to abandon. Daniel, the central figure in the Book of Daniel, faces the question under extreme circumstances, provide and give examples that may be useful in today’s workplaces.

The book of Daniel provides some principles for workplace :

-It is possible for Christians to practice their profession in non-Christian and even hostile environments.

-The life of prayer and communion with God must not be interrupted. Daniel prayed three times a day despite his responsibilities and leadership (Daniel 6,10).

-Knowing how to create connections or associate with others to support each other (Daniel 2,49). But also exchange executives share their professional concerns in relation to the Christian faith.

- Know how to maintain good relations with non-believers in the workplace, not to judge them but to witness to them faith in Christ while being a model.

-To be distinguished by competence and expertise as children of light who excel in everything.

-To maintain a firm faith in spite of persecutions of peers and chiefs. This kind of faith brings miracle and transformation in organizational leadership

G.                Impact of spiritual intelligence: empirical studies

Spiritual intelligence has many impact and some studies will prove it.

A study conducted in France in a context where rationality is the cultural ideal.

The spirituality of leaders must be placed in a context marked of things are to be in conformity with reason. The reason, by its Latin etymology ratio designates in the first place the notion of calculation, of computation, even of count. To be rational, according to standard economic theory, is to be able to solve an individual program and to conform to it, it is to be able to maximize its utility under constraint, if it is appropriate to choose in a context where several possibilities present themselves.

 

The France is heir to the philosophy of the Enlightenment, which sees the triumph of reason over the notion of faith or belief.

French leaders emphasize more the rationality in their work, having as a model that favored the deduction to induction, taking decision when it's coherent, logical , meaningful, and are poles apart from what is empirical , inductive, irrational or even passionate.  

To understand the link and the impact of spirituality in the exercise of leadership of large French companies aged over 45 years, living and working in a context of rationality,  a study carried out between 2009-2010. Among the variables considered there were gender (14 men and 6 women), the function performed (CEO,  GD,  DHR large groups , 3 of SME )…

The difficulties encountered along the course professional, the reactions and the means that were implemented for the overcome each of these difficult situations, and the place of spirituality.

Among the results, a first group of leaders who have low rationality and low spirituality, they wonder about the limits of rationality without going into other possibilities.

The second group of leaders has strong rationality and weak spirituality, spirituality being equated with religion and all its deviations.

The third group of leaders, have a weak rationality and strong spirituality, when it is necessary to decide they do not take as criterion the rationality but to the spirituality and its dignity taking into account also the sensitivity of the others to understand the others, to have the intuition and creates confidence in others and makes them dream.

The last group is made up of leaders with strong rationality and strong spirituality , they act in a kind of synchronization of two spheres, working in a holistic approach of sustainable development and as the questions of spirituality are not yet present in the day companies in France, some leaders feel a lack, a void.

 For the interviewed leaders spiritual enlightenment delivers significant resources that help them to face hardships but those who not practice spirituality uses drugs in difficult moment for example.

 This work makes it possible to identify a certain number of results, in particular how spirituality and rationality come into tension both on an individual and collective level, in terms of behavioral preferences, and of the sexes (man - woman). The development of the spirituality of the leaders questioned comes up against rationality. Rationality can constitute a limit to the development of spirituality. 

In France, for example, society sets up rationality as an ideal. Historically, rationality has been a recipe for getting out of the confusion of beliefs in the Middle Ages and made possible to offer more justice and security, reduction of suffering, lengthening of life, it could therefore become a model for evaluations of people. 

The problem is that this paradigm underlies mistrust, intolerance towards anything that deviates from dogma despite the evolution of rationality towards taking into account its successive limits.

 Spiritual enlightenment comes through the momentary repression of rationality. 

The research allowed us to observe the spiritual progression of exemplary leaders and some of the effects in terms of professional effectiveness. The French leaders questioned live, because of the cultural importance attributed to rationality, an awareness which directs them in the first place towards rationality. French women leaders appear very sensitive and open to spirituality. The rise in power of spirituality implies avenues for extending the understanding of the phenomenon: in terms of its intensity, durability, manifestations, possible support, and organizational consequences.

Effective leadership is based on the synthesis of these three currents: sharing, management of emotions and the development of spirituality.       

The results of this research show that the spiritual leader draws his resources in his education and the professional values ​​to which   he believes. More precisely, it draws its strength   forgiveness, charity, self-care and others, creative dedication and welcoming others. Yet talking about spirituality in the company remains a challenge.

 

 Women are more interested than men  through the practice of spirituality what to trust in your intuition remains a pledge to access  more easily to a  spirituality the group of women who bring spirituality very much to the fore and do not hesitate to appeal to any external possibility of development. Many women leaders across the borders of France to train. They denounce the abuses of the ideal of rationality, which appears as the mark of a male stereotype. Male leaders are more comfortable talking about spirituality when they have

experienced the development of grassroots religious faith. Unlike the women, the French male leaders interviewed are not ready to deal with spirituality in the workplace because spirituality (due to the religious connotation no doubt) appears to them as a private matter (Catherine Voynnet-Fourboul ).       

 

Fry (2003, 2005) conducted research in certain public and private organizations such as schools, the military units, large and small organizations public, private and social  and its results show that there is a very positive influence the spiritual leadership of the quality of life at work, commitment, the productivity and growth.

 Amram's (2009) study population consisted of 252 participants located in the SanFrancisco and San Jose areas in California. The self-report ISIS short form demonstrated internal reliability yielding a Cronbach's alpha of 92. As the purpose of the study was to prove that emotional intelligence and spiritual intelligence influence leadership effectiveness , each chief executive officer (CEO) participant also completed “a 16-item, “the FFM 10-item personality inventory (TIPI)” and demographic information regarding self and company. Staff respondents of theCEOs had a different set of instruments to provide feedback regarding their

perception of their CEO. The resulting data confirmed that “the correlation between

 

self-reported spiritual intelligence and leadership effectiveness rated by the staff was significant (Amram 2009; Linda Hildebrant 2011).

 

For  Linda Hindembrant the organizational benefits of spiritual leadership include increased organizational performance; intrinsic employee job satisfaction and involvement ; higher employee performance resulting in improved customer and higher rates of return on investments.

 

The impact of a spiritual organizational culture translates not only to the integrity of the organization but also to the financial returns from improved performance and customer satisfaction.

One of the most important benefits of spiritual intelligence is that it improves decision-making capabilities. A key requirement of a manager is to make decisions. The complexity of decision making seems to increase with one's seniority. Spiritual intelligence enables people to make decisions because they have a clear sense of purpose and principles by which they operate (Regenesys BS 2017; Watson et al. 2018) 

 

Lisa M. Beardsley (2004) writes that an emerging literature found positive correlations between spirituality and health outcomes, indicating a promising future for the psychometric, and empirical investigation of spiritual intelligence.  These studies find that in general, the higher the measures of spirituality, religiosity, and proxy or correlated measures for those constructs, the better it is for health.  Intelligence is plural as attested by the works of Howard Gardner and spiritual intelligence has all scientific characteristics to be considered as a category of intelligence.

 

Even in the Bible the plurality is demonstrated and its impact as in the case of Joseph the innovator, Bezalel the manager of macroproject of building in crisis time, Daniel the politician. It is the supreme intelligence and leaders are invited to make a shift from rationality to spirituality. The more leaders of organizations will use spiritual intelligence, the more leaders and followers will experience satisfaction, joy, accomplishment.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

SECOND PART: ANALYZE AND understanding OF LACK OF IMPACT OF AFRICAN ORGANIZATIONAL LEADERSHIP

 

 

 

 

CHAPTER four: AFRICAN LEADERSHIP DEVELOPMENT

 

The second part of this dissertation  contains also three chapters. The first one deals with leadership development in Africa.

 

Why Africans leaders lack impact? The response of this question could be found in

 

the question: How leaders are developed and trained in Africa? 

 

As definition, leadership development is the “expansion of a person's capacity to be

 

effective in leadership roles and processes”( Marco Tavanti 2006).

 

One of reason is the way leaders are developed in this continent. We will see this

 

problem and propose a model of school as an attempt of solution.

 

 

A. History of training in Africa

 

Training in Africa can be divided into 3 periods: Pre-colonial, colonial and post

 

colonial according to Kabuaya Banza (2013).

 

 

During this period, much of the education and training of young people was

 

informal, drawing on the model of the behaviors of older people in society or their

 

exemplary lives.

 

The learning process was directly linked to the working model in the company. These

 

young people were to work together for the good of their people, according to their

 

respective age group. Apart from informal education, some formal education has

 

been offered in technical fields. It was linked to the objectives of the company, the

 

teaching being limited to certain periods of the life of each individual, such as

 

initiation rites or of passage to adulthood or of age. In many African societies there

 

were circumcision ceremonies for boys and initiation rituals for both sexes. But before

 

that, a teaching program was organized. Formal education was also organized, for

 

example to become a member of a new brotherhood.

 

As the mode of production evolved towards feudalism in Africa, new functionalities

 

emerged in the educational model incorporating specialization. Apart from hunting

 

and religion, the division of labor was also known for example it took people to

 

master the techniques of working iron, others the manufacture of leather, fabrics,

 

pottery ...

 

The need development of the army led some peoples to formal education

 

in this area, as in Dahomey, Rwanda, Zululand ...

 

 

Schooling in Africa was linked to religion, so in Islamic countries it was education

 

Koranic and Christian Ethiopia education was designed to train priests and monks.

 

Muslim education was particularly extensive at the primary level, and it was also

 

available at the secondary and university levels. In Egypt there was the AL-Azhar

 

University, in Morocco the University of Fez and in Mali the University of Timbuktu –

 

all testimonies of the high level of education attained in Africa before the intrusion

 

of the colonizers.

 

 

In colonial times, the Christian missions were largely responsible for the education for

 

the orientation of the Congolese during this period in order to effectively fulfill the

 

mission of civilization. The Catholic missions organized a practical, vocational and

 

religious seminar, an educational system similar to that of the Protestant missions.

 

Motivated by the assumption that blacks are intellectually less endowed than whites,

 

therefore an elite education should not be given to blacks. Thus the Protestant

 

missions offered a course in animal husbandry, hygiene, civic and moral education to

 

Congolese learners just to help them become good citizens of their community, on an

 

ethical basis. W. E. B. Dubois, Marcus Garvey and R. J. Challis criticized these ideas

 

preventing Africans from being able to access higher education, and therefore not to

 

become political leaders in their country.

 

Education was not designed to give young people confidence and self-esteem as

 

nationals of the black continent but for young people.

 

de-Africanize and Europeanize according to the level of their education. The more

 

you have a higher diploma the more you are uprooted and alienated.

 

 

As a result of this conditioning, one had to appropriate the Western habit by eating,

 

dressing or behaving in a completely different way from one's countrymen; also

 

despise, mistreat and exploit his compatriots. Those who studied were categorized as

 

civilized or assimilated so their newly acquired civilization made them different from

 

others to qualify as assimilated to Europeans. The results of such education are

 

disastrous to this day (Kabuaya Banza 2013).

 

 

In the postcolonial period, just a few former British colonies colleges. There was not a

 

single university in French territories, only two universities in DR Congo (Lovanium

 

University of Kinshasa founded in 1954 and The Official University of Congo in 1956).

 

Therefore, there were only a very small number of educated people at independence.

 

And worse, long after official independence, African states continue to provide

 

education, initially created to ensure systematic control and exploitation of the

 

human and material resources of the African continent. Ka  Mäna quoted by

 

Kabuaya Banza observes that despite the political independence of the Congo in

 

1960, the country's education system remains extroverted, that is to say above all

 

oriented towards knowledge and foreign interests, which makes it very alienating.

 

He thus circulates mentalities and behaviors developed by colonial, neocolonial and

 

global visionaries who have shaped the people into a kind of peoples and leaders as

 

parrots, lacking in creativity or confidence in personal initiatives.

 

The lack of creativity, the spirit of dependence and the ignorance that are direct

 

consequences of the colonial education system prevented African leaders in

 

independent countries from thinking of something new and better for the

 

transformation of the continent.

 

 

However there is an exceptional case identified by Ka Mäna. This is the Tokombéré

 

project in northern Cameroon, aimed at integrating the school into the general social

 

structure where the family, religions and sanitation collaborate in order to free spirits

 

and strongly promote transformation initiatives based on intellectual, ethical and

 

spiritual values. Here, the principle of mobilization for a global transformation of

 

mental and behavioral structures, based on a deep link between spirituality, health,

 

education and socio-political engagement was seriously at work (Kabuaya Banza

 

2013).

 

 

Despite the multiplication of the number of universities in a country such as DR

 

Congo, empowerment programs for the necessary transformation continued to be

 

lacking.

 

The numerical increase in studies noted above at the same time required significant

 

support in moral education for the development of effective leadership and having

 

the potential for the socio-political transformation of the country (Kabuaya Banza).

 

Today we speak of sexually transmitted points (points received at the end of the

 

academic year sometimes with distinction by someone, generally girls in exchange

 

for sex with a member of the academic body), politically transmitted diplomas (

 

generally the diplomas received by politicians who do not attend university but

 

become licensed, doctors by giving money or advantages to university professors such

 

as a political post in a cabinet, an appointment…).

 

 

 

 

 

 

 

B.Training contextualization

 

Vanessa Iwowo (2016) writes that mainstream theoretical perspectives have shaped contemporary learning interventions on the continent, but are increasingly

challenged by African renaissance views that critique this approach as a form of western ideological hegemony and an extension of the colonial project. The leadership underdevelopment of  African organizations are always salient.

 

Over time, a large number of voices have addressed the question of how to tackle the expressed desire for such development in this context.

The first draws on the mainstream Anglo-American theoretical perspectives that have over time shaped global leadership and management education interventions and which have been progressively termed ‘western’; the second builds on criticisms that draw on the views of African renaissance scholars who critique the mainstream as lacking universality, suggesting it is merely a form of western intellectual hegemony, more or less an extension of the colonial project continuing to persist long after the dismantling of Empire. They think that contemporary management and leadership education markedly bears the cultural hegemonic imprints. The leadership models inherited by African organizations are colonial in character and process with a relation of master-servant.

 

Leadership in AngloAmerican orientations of society have been popularized through the model of MBA.

In light of the above, there have been several calls for a more indigenised model of leadership in Africa. It is further argued that such indigenous leadership education is necessary to build the much needed values of patriotism and nationalism, which is a pre-requisite to moving Africa forward.

 

It is also necessary to integrate African leadership philosophy such as ubuntu based on the idea of reconciliation, common humanity, group solidarity, its key belief is that motho ke motho ba batho babangwe/umuntu ngumuntu ngabantu meaning a person can only be a person through others (JY Mokgoro 1999) in Nguni, one of South Africa languages. In other words, I exist so you exist. It is in my view the opposite of  cogito ergo sum of Descartes insisting in the I: the mark of egoism. A catholic bishop of Rwanda expressed it like this: “Njye, Njewe, Njenyine” (I, myself, only me) (Jean-Pierre Karegeye  2015). The I is the center of all universe in this sens. 

 

According to Gathogo,  Ubuntu as  concept is found in many communities of Africa.  Its equivalent in Kikuyu is expressed by Mundu ni mundu ni undu wa andu, meaning a human being is a person because of the other people. In  Sotho it is expressed by Motho ke motho ka batho ba bang, and in Shona of Zimbabwe by munhu munhu nekuda kwevanhu, meaning the same thing.

The Zulu expressed it by  izandla ziyagezana, to say that the left hand washes the right hand and the opposite is also true (Mashau T.D and Kgatle M.S. 2019; JY Mokgoro 1999).

 

In DR Congo, the philosopher Tshiamalenga Ntumba elaborated the notion of bisoite. From Lingala Biso meaning the  personal pronoun We, Bisoism or bisoite is the attitude which gives the primacy of consists in posing not in terms of Cartesian I, but in terms of We: We think that, We recommend that ... The subject I does not  disappearance , drowned in the We, it is a force, a union of many "I's" capable of assuming the conjugation of multiple efforts in a communicational process, where the correctness of words and attitudes favors a true consensus. This consensus is said to be true when it can promote the development of each "I", evolving as a link in a long chain (humanity, group of men, fraternity, families, or any other human institution). In the field of politics it becomes a bisocracy, the power of us ( Jules Ngubu 2014). A shift in philosophy language and perception of power.

Respect of individuality not individualism is recognized and competition for the well being of the community is not excluded.

In this context, perpetual dialog, consultation of others and accountability are required.

 

Some scholars propose the usefulness of engaging art-based methods in the process of capacity building to bring spirit of  novelty and promote engagement.

Taylor et al. (2002) think that the use of storytelling could be a useful vehicle in the social construction of meaning and good to bring an aesthetic perspective to organizational research, practice or learning ( Vanessa Iwowo 2016).

 

According to Judah Ndiku et al. (nd) After so many years of corruption and poverty, Africa is now widely perceived as a continent on the rise. Africa has seen three generations of leaders with each generation leaving behind a different legacy.

The first generation was the leaders who brought independence to Africa such as Julius Nyerere from Tanzania, Jomo Kenyatta from Kenya,  Kwame Nkrumah from Ghana, ,  Haile Sellasie from Ethiopia,  Abdel Nasser from Egypt and many others. They  fighted against colonialism.

The second generation of the leaders are those who came just after the independency fathers but had a negative impact on Africa like Mobutu Sese Seko in  the Congo , Idi Amin of Uganda...

Generation three is the leaders who have emerged in the last 15 years such as Ellen Johnson Sirleaf of Liberia, Nelson R. Mandela…

A new generation of leaders is about to happen to bring development and well being  to Africa.

 

 

A.    Training shift

 

For   Kabuaya Banza (2013) a high level of ethical behaviour must be expected from

 

leaders, as they are expected to bring transformation. Spirituality of leaders is

 

among  key factors for their behaviours. Unfortunately, these elements are neglected

 

in leadership training or development. Training in this sense is to be understood also

 

as empowerment. Empowering has many aspects such as sociopolitical, psychological for the horizontalization of leaders for example, intellectual and spiritual., intellectual empowerment is about different training to have habilitation and capabilities for effectiveness in leadership.  Spiritual empowerment relates to the action of Holy Spirit (Kabuaya Banza 2013).

The author does not distinguish religious conversion and spiritual one. In empowerment it is not only question of receiving power to have capabilities but also to be free, to have victory upon evil spirits.

 

 

B.      Draft for leadership school

 

I. Justification of the project

 

I made an investigation in websites of some higher schools and universities in DR

 

Congo curricula  supposed to train future leaders especially in the field of economics

 

and political science. I found the curricula of economics faculty in UNILU ( University

 

of Lubumbashi), the second biggest university of country,  the curricula of

 

the department of political science in the UNIKIN ( University of Kinshasa, the

 

biggest university of DR Congo) and the curricula of law faculty in Mbujimayi

 

university.

 

There are many courses, but not a course about leadership.

 

And the higher schools in DR Congo are again in old system, they have difficult to

 

shift in LMD system.

 

A special mention is to be made to University of Nations Academy which is a  private

 

school with many innovations in the educational philosophy and praxis.

 

 

This is  here downloaded the curricula of economics faculty of Unilu:

 

CYCLE DE GRADUAT

 

Première année

1.       La comptabilité générale

2.      Les documents commerciaux et mathématiques financières

3.      Les mathématiques générales 1

4.     La statistique descriptive

5.      La sociologie générale et africaine

6.     Le droit

7.      La psychologie générale

8.      L’anglais, expression orale et écrite

9.     L’informatique

10.  L’éducation à la citoyenneté

11.     L’initiation à la recherche scientifique

12.   L’économie politique 1

13.   La philosophie et logique

 

Deuxième année

1.       La géographie économique et l’économie de transport

2.      La statistique mathématique

3.      L’économie des pays en développement

4.     La comptabilité des sociétés

5.      Le droit commercial

6.     La théorie générale de management

7.      La méthode de recherche en sciences sociales

8.      L’informatique ; sujet de gestion et de bases de données

9.     La démographie

10.  Le français : rapport économiques et correspondance commerciale

11.     L’histoire du Congo et de l’Afrique

12.   La mathématique générale 2

13.   L’économie politique

 

 

 

Troisième année

1.       La comptabilité analytique et budgétaire

2.      Les finances publiques

3.      L’histoire économique

4.     La comptabilité nationale

5.      L’entreprenariat et petite et moyenne entreprise

6.     Les méthodes quantitatives de l’économie

7.      L’informatique appliquée

8.      L’analyse financière

9.     La gestion des ressources humaines

10.  L’économie monétaire générale

11.     L’économie rurale générale

12.   La gestion financière

13.   La gestion marketing

14.   La gestion de la production

15.   Le stage d’un mois

16.   La rédaction et la défense d’un travail de fin de cycle

 

CYCLE DE LICENCE

 

OPTION : SCIENCES ECONOMIQUES

 

Première année

 

Matières communes

1.       La microéconomie et la macroéconomie

2.      L’économétrie

3.      La théorie de l’échange international

4.     Les fluctuations et la croissance économiques

5.      Les théories et doctrines économiques et sociales

6.     L’économie du développement et la planification du développement économique

7.      La recherche opérationnelle

8.      La population, l’environnement et le développement

9.     La théorie et la pratique des sondages

10.  La nature de l’Etat et le système socio-économique

11.     Les théories de la croissance

 

Orientation : économie publique

1.       La théorie de l’économie publique

2.      L’économie de la santé et l’économie de l’éducation

3.      Le droit fiscal

4.     La théorie de l’administration publique

5.      Le séminaire de l’économie industrielle 1

 

Orientation : économie industrielle

1.       L’histoire comparée et les théories de l’industrialisation

2.      La technique industrielle

3.      La théorie et l’analyse de la production industrielle.

4.     Les stratégies industrielles des firmes multinationales

5.      Le séminaire de l’économie industrielle 1

 

Orientation : économie internationale

1.       Les relations économiques internationales

2.      L’organisation et le financement du commerce international

3.      Le droit fiscal international

4.     Les entreprises multinationales

5.      Un séminaire d’économie internationale 1

 

Orientation : économie mathématique

1.       Les statistiques approfondies

2.      La théorie et les pratiques des prévisions

3.      La théorie de l’équilibre générale (modèles)

4.     Un séminaire d’économie mathématique 1

5.      Les modèles de croissance économique

 

Orientation : Economie monétaire

1.       La politique monétaire

2.      L’économie bancaire et la comptabilité bancaire

3.      Le management bancaire

4.     L’économie monétaire internationale

5.      Un séminaire d’économie monétaire 1

 

Orientation : économie rurale

1.       La théorie de la production agricole et les statistiques agricole

2.      La comptabilité et la gestion des exploitations agricoles

3.      La sociologie rurale

4.     Les techniques de recherche en économie agricole

5.      Un séminaire d’économie rurale

 

 

Orientation : Economie de développement

1.       La théorie de la production agricole et les statistiques agricoles

2.      L’histoire comparée de l’industrialisation

3.      Les indicateurs du développement durable

4.     Les techniques quantitatives de planification

5.      Le séminaire d’économie de développement 1

 

Deuxième année

 

Matières communes

1.       L’analyse des structures et des suets économiques

2.      La politique économique

3.      La préparation et l’évaluation des projets

4.     Des questions spéciales d’économie internationale

5.      Les organisations régionales et sous-régionales en Afrique

6.     L’éthique et la déontologie professionnelle

7.      L’économie du travail

8.      Un stage de deux mois

9.     La rédaction et la défense d’un mémoire

 

Orientation : économie publique

1.       La comptabilité publique

2.      Un séminaire d’économie publique 2

3.      L’analyse approfondie des finances publiques

4.     Les questions des entreprises publiques

5.      Les marchés publics

6.     La gestion des espaces urbains dans les pays en voie de développement

 

 

Orientation : économie de développement

1.       Un séminaire d’économie de développement 2

2.      La typologie des économies sous développées

3.      Les stratégies et politiques de développement

4.     Des questions spéciales et la coopération au développement

5.      Les théories et les techniques de l’animation du développement

 

Orientation : économie industrielle

1.       Un séminaire d’économie industrielle 2

2.      La sociologie industrielle

3.      L’économie de l’énergie

4.     Les questions spéciales d’intégration industrielle en Afrique

 

 

Orientation : économie internationale

1.       Des questions spéciales des échanges commerciaux intra-africains

2.      Un séminaire d’économie internationale 2

3.      Les théories approfondies des relations économiques internationales

4.     Les finances internationales

5.      Les questions de l’intégration économique africaine

6.     Les institutions et marches financiers internationaux

 

Orientation : économie mathématique

1.       Les modèles macro-économiques

2.      Les théories des jeux et des applications à l’analyse économique

3.      Les techniques quantitatives de planification

4.     L’économétrie approfondie

5.      Un séminaire d’économie mathématique2

 

Orientation : économie monétaire

1.       Des questions monétaires des pays en voire de développement

2.      Les institutions et marché financier internationaux

3.      Le séminaire d’économie monétaire 2

4.     La gestion des institutions financières congolaises

5.      Des questions spéciales en théories monétaire

 

Orientation : économie rurale

1.       Des questions spéciales de sécurité alimentaire dans les pays en voie de développements

2.      Un séminaire d’économie rural 2

3.      La politique agricole et alimentaire

4.     Des questions spéciales d’économie rurale congolaise

5.      De questions relatives à l’aide et au commerce

 

OPTION : GESTION

 

Première année

Matières communes

1.       La recherche opérationnelle

2.      L’économétrie

3.      La statistique appliquée à la gestion

4.     La microéconomie et la macroéconomie

5.      La théorie de l’échange international

6.     La conjoncture et l’entreprise

7.      Le droit

8.      La population, l’environnement et le développement

9.     L’informatique de gestion

 

Orientation : gestion de la production

1.       La technologie industrielle

2.      Les produits commerçables

3.      Les implantations et les manutentions

4.     La métrologie et la normalisation

5.      Un séminaire de gestion de la production1

 

Orientation : gestion du commerce extérieur

1.       La législation et la pratique douanière

2.      L’organisation et le financement du commerce international

3.      Le droit maritime et le droit aérien

4.     Le marketing international

5.      Un séminaire de commerce extérieur 1

 

Orientation : gestion financière

1.       La gestion des institutions financières congolaises

2.      L’économie financière

3.      Les systèmes comptables comparés

4.     La gestion financière internationale

5.      Un séminaire de gestion financière 1

 

Orientation : gestion des ressources humaines

1.       La classification des empois et la rémunération

2.      L’économie du travail

3.      La psychosociologie des organisations

4.     Un séminaire des ressources humaines 1

5.      Les relations industrielles

 

Orientation : le Marketing

1.       Les méthodes de recherche en marketing

2.      Le marketing stratégique

3.      L’analyse du comportement du consommateur

4.     Le marketing international

5.      Un séminaire de gestion de la production 1

 

Deuxième année

 

Matières communes

1.       La préparation et l’évaluation des projets

2.      La théorie et la pratique des sondages

3.      L’éthique et la déontologie professionnelle

4.     Des questions d’économie internationale

5.      Le contrôle de gestion et l’audit

6.     La politique d’entreprise

7.      La fiscalité et la gestion de l’entreprise

 

Orientation : gestion de la production

1.       Un séminaire de gestion de la production 2

2.      Des questions spéciales de gestion de la production

3.      Les technologies adaptées.

 

Orientation : gestion des ressources humaines

1.       Un séminaire de gestion des ressources humaines 2

2.      La législation sociale et la sécurité sociale

3.      Des questions spéciales de développement des ressources humaines

 

Orientation : gestion du commerce extérieur

1.       Un séminaire de gestion du commerce extérieur 2

2.      Les entreprises multinationales

3.      Droit international

 

Orientation : gestion financière

1.       La législation et les pratiques d’assurance

2.      Un séminaire de gestion financière 2

3.      La théorie mathématique des assurances

 

Orientation : marketing

1.       Un séminaire de marketing 2

2.      L’analyse économique de la distribution

3.      La communication marketing

Source : http://www.unilu.ac.cd/

 

 

This is the curricula of political science in the University of Kinshasa :

 

Cycle de Graduat

 

Première année

 

1    La science politique       

 

2    La science administrative   

 

3    Le droit                  

 

4    La sociologie générale     

 

5    L’histoire politique et administrative de la R.D.Congo

 

6    La géographie économique et humaine

 

7    L’initiation au travail scientifique

 

8    Les mathématiques appliquées aux sciences sociales 

 

9    La philosophie et la logique

 

10   La psychologie            

 

11   L’éducation à la citoyenneté 

 

12   Les statistiques           

 

Deuxième année

 

1    Les théories et doctrines  politiques et sociales

 

2    Les relations internationales 

 

3    Les institutions administratives de la R.D.Congo

 

4    La comptabilité générale   

 

5    Le droit administratif      

 

6    Le droit constitutionnel et institutions politiques

 

7    L’économie politique       

 

8    Les finances publiques      

 

9    La rédaction et correspondance administrative

 

10   comptabilité nationale     

 

11   Les méthodes de recherche en Sciences Sociales

 

12   L’histoire politique de la R.D.Congo

 

Troisième année

 

1    La sociologie politique     

 

2    L’institution politique de la RDC

 

3    Les grands services publics

 

4    Le droit international public 

 

5    Les théories des organisations

 

6    La législation fiscale et douanière

 

7    L’aménagement du territoire Le 

 

8    Le droit du travail et de la sécurité sociale 

 

9    L’administration et gestion des ressources humaines

 

10   L’économie et développement

 

11   L’étude des cas ou Administration publique

 

12      La rédaction et la défense d’un travail de fin de cycle

        

13      Un stage d’un mois

     

Cycle de licence

 

Orientations : 1. Science politique

 

Première année

 

A. Matières communes

 

1    Les systèmes politiques comparés 

 

2    Les séminaires de  science politique 

 

3    L’analyse des politiques publiques

 

4    L’anthropologie politique

 

5    Le droit pénal et procédure pénale

 

6    Les domaines et problèmes sectoriels de l’administration publique

 

7    Les méthodologies de la science politique

 

8    Des questions spéciales de la sociologie politique

 

B. Matières à option : Choisir deux matières parmi les

 

suivantes :

 

a)La communication politique

 

b)La géographie politique

 

 c)Les systèmes juridiques comparés

 

  d)Les théories des relations internationales

 

 e)La planification        

 

f)Les systèmes politiques des pays africains

 

Deuxième année

1    L’éthique et déontologie professionnelle

 

2    Les mouvements des capitaux et sociétés multinationales

 

3    Les organisations internationales

 

4    L’aménagement du territoire

 

5    Les aspects politiques et administratifs du développement

 

6    La géopolitique           

 

7    La prospective politique    

 

8    La rédaction et défense d’un mémoire

   

9    Stage d’un mois                  -

 

B. Matières spécifiques : choisir trois cours parmi les suivants :

 

a)La conception et administration des projets

 

 b)Le droit international privé

 

 c)Les théories monétaires et bancaires

 

d)L’économie financière

  

Orientation : 2. Science Administrative

 

Première année

 

A. Matières obligatoire

 

1    Les systèmes politiques comparés

 

2    Les systèmes administratifs comparés

 

3    L’analyse des politiques publiques

 

4    L’anthropologie politique

 

5    L’anthropologie  politique

 

6    Les domaines et problèmes sectoriels de l’administration

 

7    La méthodologie et épistémologie de la science politique

 

8    Les principes de gestion des entreprises

 

B.Matières spécifiques : choisir deux cours parmi les suivants :

 

a)La macro économie      

 

 b)La déontologie et administration des affaires

 

 c)La recherche opérationnelle

 

d)La conception et administration des projets

 

  e)L’administration des villes de la RDC et l’Afrique

 

 

 

 

Deuxième année

 

A. Matières obligatoire

 

1    L’éthique et déontologie professionnelle

      

2    Les mouvements des capitaux et sociétés multinationales

      

3    Les organisations internationales

      

4    L’aménagement du territoire

      

5    Les aspects politiques et administratifs du développement

      

 

6    L’initiation à l’esprit d’entreprise

      

7    Des questions spéciales de droit administratif

      

8    La rédaction et défense d’un mémoire

 

Source : DocPlayer.fr 2021/Programme des cours Département : Sciences Politiques et

Administratives.

Where is course such as political leadership ?

 

This is downloaded the curricula of law faculty in Mbujimayi university.

 

PREMIER GRADUAT DROIT

INTITULE DE COURS

H.TH

H.P.

V.H.

 

1

Critique historique

15

0

15

2

Droit civil I/Personnes

60

15

75

3

Droit constitutionnel

75

15

90

4

Droit économique

30

15

45

5

Education à la citoyenneté

30

0

30

6

Economie Politique

45

15

60

7

Expression orale et écrite/français

30

0

30

8

Histoire des idées et des faits économiques

45

0

45

9

Introduction à la Science Politique

30

0

30

10

Introduction générale à l’étude du droit

60

30

90

11

Logique + Argumentation juridique

30

15

45

12

Organisation et compétence  judiciaires

30

15

45

13

Philosophie Générale

30

0

30

14

Psychologie générale

30

0

30

15

Sociologie et anthropologie.

30

0

30

16

Anglais juridique

45

0

45

 

TOTAL VOLUME HORAIRE

615

120

735

 

 

 

 

 

DEUXIEME GRADUAT DROIT

 

 

 

INTITULE DE COURS

H.TH

H.P.

V.H.

 

1

Comptabilité générale

30

15

45

2

Criminologie

30

0

30

3

Droit civil II/Biens

60

15

75

4

Droit civil III/Obligations

75

15

90

5

Droit Pénal Général

45

15

60

6

Droit, Structure et Institutions Trad.Afric.

30

15

45

7

Finances publiques

45

15

60

8

Informatique

15

15

30

9

Droit constitutionnel congolais

45

15

60

10

Législation en matières économiques

30

15

45

11

Initiation à la recherche scientifique

45

15

60

12

Procédure pénale

45

15

60

13

Contentieux constitutionnel

30

0

30

 

TOTAL VOLUME HORAIRE

525

165

690

 

 

TROISIEME GRADUAT DROIT  PRIVE ET JUDICIAIRE

INTITULE DE COURS

H.TH

H.P.

V.H.

 

1

Droit Administratif

75

15

90

2

Droit commercial général

45

15

60

3

Droit International Public

75

15

90

4

Droit financier

30

15

45

5

Droit pénal spécial

45

15

60

6

Procédure civile

60

15

75

7

Principaux Contrats usuels

45

15

60

8

Droit de l’enfant

45

30

75

9

Rédaction et correspondance administratives

30

15

45

10

Evolution du droit de la famille

30

15

45

11

Administration de la preuve

30

15

45

12

Séminaire de Droit privé.

0

30

30

 

 

TOTAL VOLUME HORAIRE

510

210

720

 

 

TROISIEME GRADUAT DROIT  ECONOMIQUE ET SOCIAL

INTITULE DE COURS

H.TH

H.P.

V.H.

 

1

Droit Administratif

75

15

90

2

Droit commercial général

45

15

60

3

Droit International Public

75

15

90

4

Droit financier

30

15

45

5

Droit pénal spécial

45

15

60

6

Procédure civile

60

15

75

7

Contrats usuels

45

15

60

8

Droit de l’enfant

45

30

75

9

Droit agricole et forestier

30

15

45

10

Droit minier

30

15

45

11

Droit pénal économique

30

15

45

12

Séminaire de Droit économique

0

30

30

 

 

TOTAL VOLUME HORAIRE

510

210

720

 

 

TROISIEME GRADUAT DROIT  PUBLIC

INTITULE DE COURS

H.TH

H.P.

V.H.

 

1

Droit Administratif

75

15

90

2

Droit commercial général

45

15

60

3

Droit International Public

75

15

90

4

Droit financier

30

15

45

5

Droit pénal spécial

45

15

60

6

Procédure civile

60

15

75

7

Contrats usuels

45

15

60

8

Droit de l’enfant

45

30

75

9

Rédaction et correspondance administratives

30

15

45

10

Evolution des institutions administratives du Congo

30

15

45

11

Droit et pratiques diplomatiques et consulaires

30

15

45

12

Séminaire de Droit public

0

30

30

 

 

TOTAL VOLUME HORAIRE

 

 

720

 

 

PREMIERE LICENCE DROIT PRIVE & JUDICIAIRE

INTITULE DE COURS

H.TH

H.P.

V.H.

 

1

Grands  Services Publics de l’Etat

60

15

75

2

Droit fiscal

75

15

90

3

Droit des sociétés

60

15

75

4

Contrats commerciaux

30

15

45

5

Organisations Internationales

45

15

60

6

Droit communautaire africain

30

0

30

7

Droit du Travail et de la Sécurité Sociale

90

15

105

8

Droit coutumier

45

15

60

9

Droit civil IV/ Surêtés

30

0

30

10

Progrès Techniques et Responsabilité Civile

30

15

45

11

Domaine de l’Etat, Aménagement du terr.

30

15

45

12

Droit Pénal International

30

15

45

13

Séminaire de Droit privé.

0

30

30

 

 

TOTAL VOLUME HORAIRE

555

180

735

 

 

PREMIERE LICENCE DROIT PUBLIC

INTITULE DE COURS

H.TH

H.P.

V.H.

 

1

Grands Services Publics de l’Etat

60

15

75

2

Droit fiscal

75

15

90

3

Droit des sociétés

60

15

75

4

Contrats commerciaux

30

15

45

5

Organisations Internationales

45

15

60

6

Droit communautaire africain

30

0

30

7

Droit du Travail et de la Sécurité Sociale

90

15

105

8

Droit coutumier

45

15

60

9

Droit civil IV/ Surêtés

30

0

30

10

Domaine de l’Etat et aménagement

30

15

45

11

Droit international humanitaire

30

15

45

12

Régimes politiques comparés

30

15

45

13

Séminaire de Droit public

0

30

30

 

 

TOTAL VOLUME HORAIRE

555

180

735

 

 

DEUXIEME LICENCE DROIT PRIVE & JUDICIAIRE

INTITULE DE COURS

H.TH

H.P.

V.H.

 

1

Droit International Privé

75

15

90

2

Régimes matrimoniaux, successions et libéralités

60

30

90

3

Droit des assurances

30

15

45

4

Ethique et déontologie des professions juridiques

30

0

30

5

Droit du commerce international

45

0

45

6

Principaux systèmes juridiques contemp.

45

0

45

7

Contentieux administratif

30

15

45

8

Management

30

0

30

9

Théories des Relations Internationales

30

0

30

10

Voies d’exécutions

30

15

45

11

Questions spéciales de procédure

30

15

45

12

Droit de consommation

30

15

45

13

Séminaire de Droit privé.

0

30

30

 

 

 

 

 

 

TOTAL VOLUME HORAIRE

465

150

615

 

 

DEUXIEME LICENCE DROIT  PUBLIC

INTITULE DE COURS

H.TH

H.P.

V.H.

 

1

Droit International Privé

75

15

90

2

Régimes matrimoniaux, successions et libéralités

60

30

90

3

Droit des assurances

30

15

45

4

Ethique et déontologie des professions juridiques

30

0

30

5

Droit commercial comparé

45

0

45

6

Principaux systèmes juridiques contemporains

45

0

45

7

Contentieux administratif

30

15

45

8

Management

30

0

30

9

Théories des Relations Internationales

30

0

30

10

Marchés publics

30

15

45

11

Droit de l’environnement

30

15

45

12

Droits humains et libertés publiques

30

15

45

13

Séminaire de Droit public

0

30

30

 

 

 

Source: https://um.ac.cd/facultes/droit/programme-de-cours-droit/

Here again there is no course about leadership matter.

 

 

II.Why leadership course are absent in the  curricula?

 

-Colonial program aiming to train not leaders but some intermediaries and clerks for administration and the structure is operating till now. 

 

-Political opacity combating all curricula which challenges system. This is what Mobutu did about social sciences in delocalizing them from Kinshasa to Lubumbashi

because He was afraid of the light of sciences and the subversion it can causes in front of a regime of dictatorship.

 

 

 

 

-Ignorance that leaders can be made. Many are in the logic that leaders are born or as said “chance eloko pamba” it is question of chance.

 

-There is a confusion between management and leadership. In these higher schools, management is taught and many teachers of universities think that they are the same course. But as demonstrated above ( chapter two), there is a great difference between leadership and management. Management is for the maintenance of the system, the statu quo but the leaders are for innovation and change.

A country which needs emergency must promote the leadership development.

 

-An absence of qualified teachers: in the city of Kinshasa with about 12 millions of persons, I do not know more than ten persons with a PhD in leadership. The few who hold this degree are pastors: Daniel Kawata rector of Leadership Academia, Sita Luemba dean of Centre Universitaire de Missiologie. I think it is a signal that church in DR Congo must play an apostolic role of pioneer in showing new path to follow in all domains and spheres.

 

-A lack of an ambition and vision of greatness for people , called “volonté de puissance” or “Wille zur Macht” as Nietzsche conceptualized it (Wikipedia 2021), a desire individually and collectively to be more, to have more, to perform, to advance. The crisis is not only cyclic but also structural and school in one of its illustration. What are the structure to supervise the gifted?

 

-The problem of a society where the genius are suspected to be witch or possess demoniacs power, a society which is afraid of all that is excellence and has tendency to stand out from the crowd.

 

Concerning the system LMD and online studies, Fohle Lygunda (2021) made a study in theology schools but the reality is the same for all other faculties in DR Congo.

For him:

 

-There arises a psychological problem linked to the habits acquired during years of teaching career and which must be jostled suddenly and even the students, which is difficult, for example no longer using syllabuses but electronic books, making more and more personal research for students used to having everything from professors.

The process is also changing and it is student-centered teaching-learning and not teacher-centered as it used to be.

A shift also in the educational approach which was dependent on an approach of interdependence.

 

-The LMD system is not yet well understood and each interpreter according to him

 

-Logistical problems. Both of these systems require such as the availability of accessible and up-to-date libraries; the quality and speed of the Internet for teachers and students.

 

The lack of mastery of computer tools and information and communication technology is a problem.

 

-The requirement of quality assurance poses a problem, which serves as a body of self-assessment or internal audit an external audit.

 

 

 

 

 

III.vision: empower leaders for the holistic transformation of Africa.

 

IV. Profile of leaders trained: spiritual, men or women of integrity, scholarly,

 

practical, just, caring , democratic …among innovative courses We can have: African

 

ethic of Ubuntu and bisoism; female leadership ( to raise an army of women as

 

leaders in reference to what is written in Bible : “the messengers of good news are a

 

great army”), youth leadership ( or 4th leadership generation), spiritual leadership,

 

democracy and good governance …

 

V. Outcomes:

At the end of the leadership training, every leader must to be  able to:

-         Innovate and bring change in holistic dimension in every organization

 

he or she is engaged or where he/she will work in the future.

 

 

 

-         Impact with spiritual intelligence the community.

 

-         Train and coach other leaders.

 

-         Take challenges in sustain development in Africa. 

 

 

VI. Methodology: transformative learning and action research.

 

Elizabeth Rios (2007) defines transformative learning as an  emphasizes reflective

 

learning; the intuitive and imaginative process; and the ethical, spiritual, and

 

contemplative dimensions of education. A kind of learning We do as We make

 

 

 

 

 

 

 

meaning of our lives.

 

It's become a very popular topic in adult education because it doesn't just involve

 

classroom learning but involves learning about our lives. The meaning making

 

process can change everything about how we look at work, family, and the world.

 

 

The training here can be done in perspective of heutagogy.

 

Knowles (1973) defined pedagogy as the art and science of teaching children. Pedagogical principles began around the time a more formal educational experience was adopted about 13 centuries ago in the monasteries of Europe where monks were the most educated of the population at that time.  The term comes from the Greek terms paid and agogus which mean leader of a child.

 

For adults learning the concept used is andragogy defined by Alexander Kapp in 1833 to describe the teaching style of Plato who formalized Socratic principles. It was not used in North America until 1970 when the concept was published by Malcolm Knowles.  Knowles (1970) defined it as the art and science of helping adults learn. 

While andragogy is student-centered or student-led learning, heutagogy is self-directed learning. The foundational work on heutagogy was carried out by Hase and Kenyon of Southern Cross University in Australia in 2000. Heutagogy is a much more holistic approach that teaches students how to learn and acquire the skills and abilities they need to their respective domain. Clearly, pedagogy is faculty-centered education, andragogy is student-centered education, and heutagogy is self-directed and transformative.

 

Pedagogy

There are many pedagogical theories that have helped develop pedagogy as it is today. The“ Big 3” theories consisting of cognitivism,  constructivism and behaviorism.

 

Cognitivism

The basis of cognitive learning theory is based on how the learner's brain acquires and processes information. Perhaps the most widely accepted theory of cognitive learning is  theory of learning conditions.

Instructional design is based on the cognition where instruction is created that will respond to various types of learning styles.

An important element of cognitivism is the concept of learning styles. Kolb in 1984 described four types of learners which are: characteristics of the learning style, practical learning of accommodators, converge practical learning and theory, diverge Real-life experience and discussion.

 Another learning style model that has gained great prominence is Fleming's VARK model which categorizes learning as visual, auditory, reading / writing, or kinesthetic preference. This model is based on the historical model which has been used as far back as the Greeks in the history of education with the addition of the additional category.

 

Characteristics of the learning style:

-Visual preference for images and visual aids

-Hearing preference for lectures and discussions

-Kinesthetic preference for hands-on learning

-Reading and writing preference prefers reading and writing in order to learn

 

Constructivism

In constructivism, students acquire knowledge by filtering new knowledge through their own personal experiences. Perhaps the best known constructivist theorists are Jean Piaget, John Dewey, Maria Montessori and Lev Vygotsky . Piaget's constructivist theories are based on the concepts of adaptation where learners adapt to their learning experiences through assimilation and accommodation. During assimilation, new knowledge is acquired in the context of previous knowledge and experiences. Accommodation includes making judgments and making assumptions about this new knowledge based on previous knowledge and experiences. John Dewey was an advocate for students noting that students are not vases to fill and learning can only happen when a student can connect new knowledge to their own life and experiences. In addition, the student determines both the quality and the quantity of learning; however, it cannot be totally student-centered because facts and truths also determine teaching. Dewey was a proponent of hands-on learning.

 

Some constructivist theories have been grouped under the category of student-centered learning. Advocates of student-centered learning include John Dewey, Gardner, and Lev Vygotsky . Student-centered learning is based on the principle that teachers are facilitators to enable students to develop their own critical thinking skills. He recommended that education be conducted in a non-threatening environment to improve student performance and that students not only learn from teachers; teachers also learn from students.

 

Constructivism and cognitivism have some similarities in that educational experiences are built around the experiences of students. In contrast, in behaviorism, the curriculum is designed as a stimulus to induce learning.

 

 

Behaviorism

In behaviorism, it is assumed that learning occurs when the learner is subjected to a stimulus , such as new knowledge. Behaviorism is a psychological approach. Some of the most famous behavioral theorists include Pavlov, Watson and mainly in education, Skinner. Pavlov used dogs to demonstrate a conditioned response to outside stimuli using food. It was called a condition reflex.

 

Andragogy 

All of the educational theories discussed so far have been primarily educational in nature. Knowles introduced the idea of ​​andragogy to the learning community in the 1970s when he proposed that there be a difference in the way adults learn. Knowles (1970) developed five hypotheses that underlie his theory of andragogy:

-Adults are independent learners.

-Adults bring a lot of experience to the classroom.

-Adults who seek education are ready to learn.

-Adults have internal motivation.

-Adults want problem-based learning.

Knowles did not consider andragogy to be true epistemology. Instead, he saw it as a concept rather than a theory. He bases his work on that of the constructivists, in particular Carl Rogers. He also based it on the hierarchy of needs developed by Abraham Maslow . As learners grow older they become more independent; he described a seven-step process for faculty to promote andragogy:

-Develop a cooperative learning environment

-Involve the learner in the definition of objectives

-Diagnose the needs and interests of learners

-Help the learner to formulate objectives according to his interests and needs

-Design sequential learning experiences to achieve these goals

-Achieve goals with materials and resources

- Evaluate the quality of learning and its impact on future learning

 

Heutagogy 

Heutagogy was first defined by Hase and Kenyon (2000) as a form of self-determined learning. Heutagogy is built on the concepts of double-loop learning outlined by Argyris and Schon in 1974 who noted that all students have mind maps and governing variables. These governing variables are dimensions that the learner tries to keep within normal limits. In single loop learning, students choose other strategies based on their own internalized goal when something goes wrong. In other words, if a student gets an incorrect answer to a math problem, they rework the problem in a different way to try to get the correct answer. The determining variables can be how much time he's willing to spend, whether it's okay to ask for help, or even if it's okay to cheat to solve the problem. In double-loop learning, the learner does not look for different strategies to correct an error; instead, the governing variables are examined. In the case of the math problem, a better solution may be to ask someone for help in understanding and solving the problem. Essentially, rather than just treating the symptom, double-loop learning is about finding the root cause of a problem that is usually related to the underlying standards, policies, procedures, or processes. In double-loop learning, the learner analyzes and assesses the situation in a more comprehensive way.

 

The heutagogy is not a linear process but rather includes the ability, the learning process through action such as reflection, environmental analysis (as used in systems theory) and enhancement of experience and interaction with others. It goes beyond problem solving by enabling proactivity . In true heutagogical approaches , the teacher provides the material, but the students decide how to negotiate the learning process. Education becomes a process of learning rather than a means to an end, and control passes to learning. Methods include action learning and action research which facilitate lifelong learning.

  

Heutagogical design contains the following elements:

-Apprenticeship contracts

-Flexible curriculum

-Questions for learners

-Flexible and negotiated valuation

Course design elements can include:

-Thoughtful logging

-Action research that allows learners to experience real life situations

- Formative and summative evaluation

-Collaborative learning (Colleen M. Halupa nd).

Web-based learning resources brings revolution in the way of learning with its  tools, such as e-books , pdf document, open access textbooks, , learning repositories, open educational resources (OER), social networking technology, Web conferencing, massive open online courses (MOOCs) enabling greater opportunities of self learning (Curtis J. Bonk and Mimi Miyoung Lee nd).

 

 

In other schools such as theological, biblical, missiological schools, a new in the

 

way pastors are trained is urgent.

 

a.     a new goal

 

In Christian seminaries and bible schools or faculties of theology , the training is

 

focused in intellectual capacity of individuals and the results is more and more

 

diploma but without impact in society, without a great and profound spirituality.

 

In many churches like Protestants the principal criteria to become pastor is a

 

diploma in theology or bible studies. They become pastors,  with the time God’s

 

officials instead of being servants.

 

In the new paradigm, the approach must be holistic including the man in his

 

entirety: spiritual growing with emphasis in knowing the word of God, spiritual

 

intelligence, growing in relational capacity and social intelligence, character of

 

Christ and leadership development, the place of vision in church and parachurch

 

organizations called in missiological terms “modalities”, the sacredness of

 

marriage, church and holistic transformation…

 

Here trainees receive not only information that changes nothing in the

 

deformation of human being because of sin, but the transformation.

 

 

 

b.     A new process

 

A new process is required so that the leaders receive training with implication of holism.

 

It is necessary not only to gather students in a room, with teachers and books, but also

 

give a time of praxis, to be in contact with other leaders for experience sharing, and more

 

experimented leaders who can serve of models, mentors, coaches in front of life or

 

ministry challenges. Here it is practice, and reality of ministry or missionary field which

 

impact not only the discourse of teachers. This new approach will give answer to the

 

problem of quantity ( lack of a great number of leaders ) and quality( leaders walking

 

as Jesus with vision of a bright future for the continent and engaging in emergence of a

 

new society full of equality, justice, and developed).

So it is urgent and necessary to transform educational system and maximize human capital in Africa.

 

 

VII. Learning and the question multidimensional conversion

 

Among problems to solve in this training there is the question

 

multidimensional conversion of African leaders.

 

 

For James L. Marsh (nd) in connection of Lonergan theory of conversion,

 

there are different levels of conversion including intellectual, ethical, and

 

political.

 

In the thought of Lonergan,  there are three interrelated notions: authenticity,

 

self-transcendence and conversion.

 

Authenticity is achieved in self-transcendence,  consistent self-transcendence is  also

 

achieved by  conversion. Self-transcendence requires  a multiple and ongoing process

 

of multiple conversion (Robert M. Doran 2011).

 

In the perspective of Lonergan, conversion in viewed in a religious, moral,

 

intellectual  and psychic dimension.

 

From a causal point of view, he notes that the first and most basic form of conversion

 

is religious conversion, the second is moral conversion, and the third is intellectual

 

conversion  (Robert M. Doran 2011). Robert M. Doran adds another category: psychic

 

conversion.

 

 The basis of distinguishing the varieties of conversion lies in what Lonergan calls the

 

different levels of consciousness: experience, understanding, judgment, decision, love.

 

 

Religious conversion is a process of ever deepening withdrawal from ignoring the

 

realm of transcendence in which God is known and loved, and of ever deeper

 

entrance into that realm. It may lead one to mystical prayer, but again it may not.

 

 

Moral conversion is not moral perfection, but  a process of withdrawal from self-

 

enclosure to self-transcendence in one’s decisions. Slowly and over time, it may

 

approach consistent moral integrity; but on the other hand it may be a continual

 

matter of picking oneself up and starting over. Consistent moral integrity entails an

 

ever greater humility regarding one’s potential or actual moral shortcomings.

 

 

Intellectual conversion has to do with an explicit philosophical position.

 

Intellectual conversion is not the firm and quiet possession of a correct philosophy,

 

but the effort to reach cognitive integrity in one’s intellectual positions.

 

 

Psychic conversion is not an affective self-fulfillment but an establishing of the

 

connections in consciousness between one’s waking orientation as a cognitive, moral,

 

and religious being and the underlying movement of life with its affective and

 

imaginable components.

 

The psyche is the flow of sensations, memories, images, affects, conations,

 

spontaneous intersubjective responses, and so on, that accompany our intellectual

 

and moral activities.

 

 

There are factors, however, in our modern cultures that can easily lead us to lose

 

touch with this psychic flow, with the pulsing flow of life, the movement of life.

 

Psychic conversion re-establishes that connection. And the reason for establishing or

 

re-establishing that connection, in terms of authenticity, is that affective

 

self transcendence is frequently required if we are going to be self-transcendent in

 

the  intellectual, moral, and religious dimensions of our living.

 

 

Intellectual conversion has something to do with understanding and judgment,

 

moral conversion with decision, religious conversion with love, and psychic conversion

 

with the empirical consciousness that penetrates all these other dimensions and that

 

is changed as we move from one level to another.

 

 

 Religious conversion is the twofold process of being loved unconditionally and

 

responding to that radical gift by cooperating in the process whereby one’s own

 

loving becomes unconditional.

 

Religious conversion  leads to moral conversion, and he defines moral

 

conversion as the transformation of the criteria of one’s decisions from satisfactions to

 

values. He places the differential between satisfactions and values in self-

 

transcendence (Robert M. Doran, 2011).

 

 

 

I think there is a limitation in this hermeneutic of conversion and category: the

 

conversion to God by the action through Holy spirit is not religious conversion but

 

spiritual conversion. Religious conversion is an adhesion to a religious system. The

 

example of Paul is illustrative: he was converted to pharisianism  as religious

 

conversion, but had experienced spiritual conversion and God’s love through spiritual

 

conversion in encountering of Damascus.

 

 

About moral conversion, Lawrence Kohlberg develop six stages of moral

 

development  Jean Piaget’s theory of moral judgment for children. Cognitive in

 

nature, this  theory focuses on the thinking process that occurs when one decides

 

whether a behaviour is right or wrong. Thus, the theoretical emphasis is on how one

 

decides to respond to a moral dilemma.

 

 

 Level 1: Preconventional level. In this level  , the rules  are imposed by authority

 

figures of authorities and the  morality is externally controlled,  . To avoid

 

punishment or receive rewards one must obey.

 

The stage 1: punishment/obedience orientation , here the behaviour is determined by

 

consequences. The individual will obey in order to avoid all kinds  punishment or

 

sanctions.

 

The stage 2: Instrumental purpose orientation the , here behaviour is determined by

 

consequences but in the perspective of  receiving rewards or satisfying personal

 

needs.

 

 

Level 2: Conventional level . In this  level, conformity to social rules is important to

 

the person concerned,  shifting from self-interest to relationships with other 

 

members of the social systems. The individual strives to support rules that are set

 

forth by others persons  such as peers, parents, government so that  he  wins their

 

approval or to maintain social order.

 

 

Stage 3: Good Boy/Nice Girl orientation. Here behaviour is determined by social

 

approval. The individual wants to maintain or win the affection and approval of

 

others by being a “good person.”

 

Stage 4: Law and order orientation. Here Social rules and laws determine behaviour.

 

The individual now takes into consideration a larger perspective, that of societal 

 

laws. The individual believes that rules and laws maintain social order.

 

 

Level 3: Postconventional or principled level . At this level, the individual moves

 

beyond the perspective of his or her own society. Morality is defined in terms of

 

abstract principles and values that apply to all situations and societies. The

 

individual attempts to take the perspective of all individuals.

 

Stage 5: Social contract orientation Individual rights determine behaviour. The

 

individual views laws and rules as flexible tools for improving human purposes.

 

Stage 6: Universal ethical principle orientation. This is a  higher stage of

 

functioning. However, he claimed that some individuals will never reach this

 

level. At this stage, the appropriate action is determined by one’s self-chosen

 

ethical principles of conscience (Cheryl E. Sanders 2019).

 

 

 

 

 

 

https://upload.wikimedia.org/wikipedia/commons/thumb/4/4a/Kohlberg_Model_of_Moral_Development.svg/800px-Kohlberg_Model_of_Moral_Development.svg.png Lawrence Kohlberg's stages of moral development, source: Wikipedia 2021.

 

 

 

 

 

Kalemba Mwambazambi and Banza (2014) add the notion of political conversion

 

Political conversion can also be called socio-political conversion. To be politically

 

converted involves the understanding of how one’s society is structured and how it

 

works, and the commitment to correcting injustices, not only on an ad hoc basis, but

 

also by replacing the unjust structures with equitable ones. Training and developing

 

people who can do such work or who can contribute effectively to the needed

 

transformation is a qualifying factor.

 

It is an affective conversion, a shift from desire of possessing to generosity.

 

 

In conclusion, after the diagnosis of African leadership educational system and

 

leadership development, I illustrated the colonial model with cases of three faculties

 

in DR Congo supposed to train leaders o the country and continent because in the

 

University of Kinshasa and Lubumbashi there are many African students.

 

In the end I propose a draft for a new leadership school with many innovations in

 

methodology, curricula…to bring holistic transformation in Africa.

 

 

 

 

 

 

 

 

 

 

 

 

CHAPTER Five: action research

 

As seen above, leaders of African organizations have problems. But how can we understand them?

The first point we develop in the notion of conversion as a cause of spiritual problem with consequences in social life, community and organizations. I analyze my experience as head of evangelization department in ecclesial organization.

C.     Understanding the notion of conversion

 

                                                             i.      Communauté Evangélique la Présence de Dieu (CEPD) (2012-2018) : I was in the head of evangelization department of this protestant community in DR Congo from 2012 to 2018.

Sebastian Fath et Cédric Mayrargue (2014) notes three main groups in African Christianity.

In the first place, there are the evangelic, who are the most numerous, subdivided into two tendencies, the “pietistic / orthodox” who insist more on the life of piety such as holiness, fear of God and fidelity to doctrine; then the "charismatic / Pentecostal", who emphasize divine action by visible manifestations of miracles, healings and give them all for a full and abundant life . It is the most predominant tendency of evangelicals on the African continent that some estimate at nearly 165 million people. Even if these figures should be taken with caution, however, it shows the extent of the phenomenon.

In general, evangelical or "evangelical Protestantism" has four elements that characterize them : a militant dynamics, insistence on conversion, Biblicism and exclusiveness in the salvation or crucicentrism . They do not have institutionalized and centralized structures. 

Although the aforementioned authors call them evangelical Protestants, I think the charismatic are from the Roman Catholic Church, only the Pentecostals are from classical Protestantism. 

 

For WJ Hollenweger, Pentecostalism is the only worldwide Christian denomination founded by a Black. It quickly spread around the world. There are currently around 150 million followers worldwide, to which must be added charismatic from historic churches and indigenous non-white churches, most of which date back to them. Over 320 million people, a growing number, are found in Africa, Korea and Latin America. These Pentecostal churches take up essential elements of their pre-Christian culture. In Europe, where it is deployed in the evangelical churches of the middle classes, Pentecostalism is in France, Germany, Romania, the former Soviet Union, Italy and Scandinavia. J . Baubérot sums up in a few lines the theological characteristics of Pentecostalism, which are as follows: "salvation by faith manifested by the experience of conversion, sanctification as a spiritual experience which follows conversion, the spiritual gifts as glossolalia, prophecy, healing, longing for the return of Christ. A formula sums up these doctrines: Jesus saves, heals, baptizes and reverts. 

 

WJ Hollenweger confirms this by saying that  the Pentecostals inherited from black circles the oral structures of communication in use among slaves, no definition, but descriptions, no theses but testimonies, no concepts but banquets; no essay but stories and parables; no fixed theology but conversions to a new life. He shows that this oral structure gave birth to Churches in the Third World, very quickly autonomous in their funding, their theology and their liturgy. Many cultural elements have been recovered and transformed, thus the healings, the visions, the entry into trance , with times are recognized as manifestations of the Holy Spirit. André Mary shows that the affinity between certain resources of Pentecostal culture such as trance, vision, healing and forms of African religiosity, as well as their common plasticity, undoubtedly explain this singular meeting of the movement of Pentecostation and indigenization that marks the recent history of African Christianity ( Kilongo Fatuma Ngongo 2015).

 

Kimpianga Mahaniah (1981) wrote about healing churches led by Christian prophets who practice on a one-to-one basis with clients and group therapeutic through rites such as, Mpumbu, Bilumbu, Mizuka, Zebola to cast out demons and give responses to problems. Their therapies are physiological and psychological, mixing herbs and clairvoyant psychotherapies to deal with afflictions caused by witchcraft, and other spirits or ancestors.

I am not sure that all these ceremonies and rituals are based on true Christianity; these healers mix Christianity and fetishism.

Among these African churches we can name Kimbanguist church, Heavenly christianism, Tokoist…

 

The third main group is composed of Catholics and protestants of the mission churches, which are in a kind of internal pluralism with the manifestation of new groups of revival such as charismatic renewal. (Sebastian Fath and Cédric Mayrargue 2014).

 

The church “Communauté Evangélique la Présence de Dieu”(CEPD) is a member of Protestant church especially Pentecotist.

 

As leader and interventionist, I had a great team and accomplish many activities. I take only a sample of 2015 2016 to help us understand the notion of conversion with a critique perspective.

 

 

1.       Evangelization

I give a summary of 2015-2016.


In 2015 and 2016 before field trips I organized a few teachings every Monday to the

workers of the evangelization department on evangelism strategies, retention

evangelism, monitoring, the numerical growth of the church. In practice we

identified 7 strategic points where there is a large influx of people and traffics :

Ozone station , Kintambo Magasin,  Macampagne Station and the shopping center of

Macampagne ...
  
As a result, we had 289 newcomers to the mother church in 2015, around 100 in 2016 ,

who were texted for follow-up and home visits . In the shooting range people

were attached to drugs and Selembao to ancestral traditions. they believe more in

fetishes than in the power of God.  A real worldview problem. They are at

the same time in Christianity and in traditional African religions . African-type

churches, founded by prophets like Kimbangu thrive there because they are in a

kind of syncretism. : mixture of Christianity and elements of African

religions. Syncretistic converts or syncretistic conversion.

Traditional religions respond to their needs to come into direct contact with

the Supreme Being through trances, prophecies, ceremonies and explanation by

giving the root cause of their suffering such as uncles, witchcraft, non-observance

such custom, and this goes hand in hand with their animist

worldview. But classical Christianity offers them almost or all these demonstrations

of the supernatural and their explanations are more rational. A when they expect

other things.

Other traditional churches are seen as white, colonizing churches, but Pentecostal

and miracles and deliverance revival churches attract them, not that they actually

convert, but looking for a place where to consult the spirits. Here the pastors are

the new " mbikudi ", the new " ngunza ", those who come into direct contact with the

spirit world. And if the pastor doesn't prophesy, they change churches to churches. 

 

In this case, conversion is in place of worship or contact with supernatural, I can call it

a spatial conversion but motivation, attitudes, worldview do not change.

 

Most of cases are also the institutional transition conversion to take Lewis Rambo’s (1993) category: a change from one community to another within Christianity specifically here from Roman Catholic Church to Pentecotist church. Most are young and need a dynamic spirituality not repetition of the same words such it is done in the liturgy of traditional churches (Catholic and Protestant).

They needs are essentially social ( need of a job, a marriage…) so the motivation of conversion are survival because of the incapacity of the State to provide jobs and well being to population, the churches are now the only emergency exit. This is a survival conversion.

 

Many of Congolese parents are Christians nominalist because Catholics and Protestants as century old churches and represent essential element of religious tradition or culture of Congolese people. It is seldom to find a family without catholic or protestant affiliation; many are born Catholics or protestant. They biologically Catholic or Protestant.

Official statistics of Congolese Christians are ought to be understood in this way: the nominalism, or to be Christian by name because of long religious tradition affiliation of family and you enter directly by your biological birth and not but new birth.

 

 

Vuvamu : one of sect in the municipality of Selembao. Source: Moleka Basikabio ( 2015).

 

 

 

2.      Pastoral talks

 

Source: Moleka Basikabio (2015 ).

With my pastoral talks, I received many persons but their needs are essentially social : they need pray for having a job, finding a good spouse or husband, but seldom are the need to turn to Christ.

 

In the image above, a fetish brought by a member supposed to be Christian who was in contact with a magician for money matter. Magicians and witch doctors play a role in poorly established or unstable Christians, especially in the event of loss of valuables. Since there is no way to identify thieves, many people even Christians, resort to their clairvoyance service or the invocation of spirits who reveal hidden things.

African Christians are still in the operation of traditional religions. The more a church resembles it in terms of revelations, the more crowds it will draw.

The converts will be both Christians and practicing without naming them, all that is specific to African religions.

 

 

 

Case of renunciation from Baha’i faith to Christ. Source: Moleka Basikabio ( 2015 ).

The copy of this book is a case of somebody involved in politics wanting to become a people representative and to have much money. But when He saw that his life were in danger because of his incapacity to obey in all commands of Baha’i faith, He came to confess his sins.

A proof that many converts to Christ or to occultism or Islam is for the survival (to have a good job, to become rich…). The context of poverty could help us better understand it.

 

This is why when the so called converted become national deputies, members of government and riches, do not put collective interest in their agenda. They are a converted of crisis, in this context conversion, Christian family or faith serve as a bridge to fulfill their hidden goal.

The same phenomenon is observed during elections where many politicians become Christians and members of mega churches so that by identification, the other Christians vote them. A camouflage and dissimulation.

I call this conversion a positioning conversion, just to help somebody gain a political goal, to be brought up in society. But he has nothing as Christian.

A member of moon church bringing his books and fetish. Source: Moleka Basikabio (2016).

 

Here it is an illustration of books and fetish brought by a man who was a Christian but went to moon Church to have the possibility to marry a white woman and become rich but it remains an illusion. It is a case primarily of apostasy. A conversion from faith to unfaith of sect.

When He repents sincerely and receive Jesus as Savior and Lord, he take decision to walk according his word and serve him, it is a case of spiritual conversion. In this case, the person will experience transformation.

 

 

 

 

3.      Baptism

Baptism plays a key role in the conversion process. It is an extern expression of change, a testimony to walk in a new style of life.

How can we understand these cases of baptism?

 

Among the women and men baptized there were true cases of conversion but the mediatization such as the presence of the camera could play also a role in the motivation of conversion, the mass effect also.

In many cases, it was rebaptism; old members of Roman Catholic Church who received pedobaptism decide to have another baptism.

 

These cases of baptism are intensification in Lewis Rambo’s (1993) category, 

 

consisting of the revitalization of the  commitment to a faith where the convert is

 

already affiliated but here he is never a nominal member but consecrate his live to

 

God.

 

Other categories of Rambo are:

 

- Apostasy or defection: the adoption of a non-religious system of values.

 

-Affiliation: a movement from no or minimal religious commitment to full

 

involvement with an institution or community of faith.

 

-Tradition transition: a movement from one major religious tradition to another.

 

Example a Christian who becomes Muslim.

 

II. Focus group

Born in the field of social communication, the media and the analysis of political propaganda (1940s), used extensively in marketing (from the 1960s) and in demography (since 1970), focus groups are widely used in social sciences.

a focus group ultimately provides a platform for marginalized, deviant, dominated groups, allowing them to speak up and express themselves freely. It proceeds from a human-centered interview, thereby helping to raise awareness among populations about their own situation.

A group interview of 6 to 12 people (El Hadj Touré 2010).

 

 

Women of Mennonite church participating in focus group. Source: Moleka Basikabio (2021).

 

 

To understanding why Congolese leadership are Christians but  are in act such as corruption, theft and embezzlement I trained a facilitator to organize a focus group in periphery of Kinshasa, so that we have the perceptions of non mediatized leaders of great structures but the experiences and comprehension of neglected domains such as agriculture, informal trade and dialog with their leaders.

The facilitator organized this focus group in a Mennonite church as shown in the picture  in the municipality of Masina on febuary 17, 2021 during one hour and 11 women was in discussion.

All of them lead women in church and small organizational communities.

8 are married, 3 of them are widows, 2 work in public service but have also their own business and others are leaders in family because their husbands are in poverty and the responsibility to nourish, pay the fees are upon their shoulders, not only for their sons but also for their grandsons. The average age is 50 years and the group was homogenous.

 

In periphery of Kinshasa there is poverty, many young boys and girls  become irresponsible parents because they are not able to care about their children, and generally their parents ( the grandparents of new born ) take the responsibility of their grandsons.

Generally the family which is under these kinds of female leaders are composed of more than ten members. They were very happy to express their opinions because most of time they are neglected.

 

The felicitator asked them these questions in Lingala ( the language of Kinshasa city):

-pona nini bakambi mingi ezala ya mboka to ya bisika mususu basambelaka kasi bazotambusa makambu malamu te, bazoyiba, kosala mabe ( Why leaders of the country and other leaders which pray, but in practice they do not lead or manage well, they do evil things, they stole).

 

-pona nini bino lokola bakambi ya ba mamnas to pe ya mabota, naya misala misuse lokola mimbongu bosalaka kaniaka ( Why you as women’s leaders and families leaders are also in corruption in your responsibility, in your trade and work?).

About the question why leaders of the country and other leaders which pray, but in practice they do not lead or manage well, they do evil things, they stole, the majority of women (9/11 or 81% estimates that it is false Christians that are leaders in different spheres or organizations of the country, in other terms they are not the converted. One of them told that: “pona nga politique eza mabe te, kasi batu oyo bazolala na politique nde lokuta. Babongola mitem      malamu te” ( for me, I think to be politician is not bad but we see many of them as liar because they are not converted).

 

2/11 (9%) which have a good intellectual background gave another opinion.

The first spoke about the education system, as she leads also a school: “soki bolingi boboma mboka bobebisa ba écoles, soki bolingi bozala naba minganga ya mabe oyo bayebi ko soigner ba maladies te bobebisa ba écoles, soki bolingo bozala naba pasteurs ya lokuta bobebisa ba écoles, soki bolingi bozala na bakambi na mboka ya mabe, boboma ba écoles” ( if you want to destroy a country begin by destroying all schools in this country, if you want to have bad doctors and nurses who don’t work for the healing of the patients begin by destroying the schools, if you want to have fake pastors destroy the schools, if you want to have bad leaders in the direction of a country destroy the schools).

 For her, the root or the cause premier of the problem of the leadership is in the level of system education, or leadership training.

The problem is global and does not concern only leaders: the destruction ( physically and symbolically) of the schools as place where a nation is built, the future is prepared, leaders are trained.

 

 

 

The second spoke about the notion of category of men describing by Paul and the lack of church supervision and the inappropriate teachings and preaching of the church: “toyeki que toza naba chrétiens spirituels, ba chrétiens charnels nab a hommes animal pe genre ya mateya eglise ateyaka kaka mbongo, repentance te, moyen bakambi babongola motema eza te” (we know that there 3 categories of men described in the Bible by Paul: a spiritual man, a worldly man a man without Spirit or animal but the preaching and teaching  of the church are based in money, no message about repentance, so it is not possible for leaders to change).

For her, the cause is the presence of Christians who live worldly and the problem of the supervision and the spiritual food ( teaching and preaching). Once again the problem of teaching ( training) are cited, and the supervision or the follow up that we can call church coaching or mentoring.

 

Concerning the question about their behaviors as leaders, one of them said: “ ngai en tant que chrétien nakoki koyiba te, ko corrompre te, pamba te natambolaka nab a principles ya ba chrétiens, ya Bbible” ( as christia, I can’t steal or make corruption, I walk in my life according christains or Bible principles). Again she establish the link between true conversion of being Christian and good behavior.

 

Another said: “nagai na mussala ya leta soki mutu aye na dossier apesaka biso mbongo tokabolaka na batu nioso ya bureau nab a chefs pe, kasi tokoki kobenga yango kaniaka te” ( n our office of public service, when someones is well served, he gives us money so that we share with agents and chiefs, we cannot call it corruption).

Generally, in public office in DR Congo there is what is called pot de vin , madesu ya bana ( beans of children, a concept to show that the parents is a context of poverty must do all their best to find something for the survival of the family even if it is not good morally), or retro commission. All this vocabulary serves to hide the true problem: the practice of corruption. It is a cultural problem caused by poverty and absence of good wages.

 

If we can schematize:

Leadership problem

Causes:

-         Absence of true conversion ( main cause )

-         Educational system

-         Church education

Both are in the field of training

-         Leaders who are still as men living worldly ( lack of ethical conversion)

-         Absence of church supervision (the church as organization lacks leadership in society and impact).

 

About behavior:

-         A correlation is established between the Christianity and good practice , and false Christianity or false conversion and bad practice such as corruption.

-         An accommodation is observed consisting of hiding the sin reality perhaps to calm the conscience. It means leaders needs the renew of intelligence or the spiritual intelligence so that they see clearly their situation ( true spiritual condition).

 

 

III. Leadership meeting

 

During eighteen days, from March 1st 2021 to March 18th 2021 I had an online leadership class based not in teaching by sharing and discussion with focus in the subject of conversion. It gathered 25 leaders: 16 men and 9 women, aged between 30 to 60, 4 of them are in postgraduate program ( master and doctorate students), 2 leads churches, 2 are directors ( with about 300 workers), 3 are general manager ( one of them is a country manager of international organization), 4 are executives in public service and the other leads in private organizations such as NGO.

I was implicated in the process of transformation as action researcher.

Research action cycle can be presented like this:

 

 

 

https://journals.openedition.org/apliut/docannexe/image/4276/img-2.pngsource: Michèle Catroux (2002).

 

 

 

Action research begins with identifying a problem, gather the data for a detailed diagnosis, then comes the stage of hypothesis opening up the possibility of several alternatives, from which an action plan will be drawn and implemented, data are collected and analyzed on the resultants of the intervention.

 

The conclusions interpreted in light of the success or failure of the operation. Successive cycles are repeated until the problem is resolved.

 

As problem of leadership in African organizations was about conversion, I organize this class of leadership with a transformative learning and experience learning methodology to help some leaders to be transformed and be more effective and spiritual.

1.       Unfolding

I give a small sample of some interventions in discussions.

 

[01/03 à 11:03] Bienvenue à nous tous.

Pour ce 1er jour j'aimerais poser ces questions :

1. Que signifie pour vous conversion ?

2. Quels sont les signes de la conversion chez un individu ?

 

[03/01 at 11:03] Welcome to all of us.

For this 1st day I would like to ask these questions:

1. What does conversion mean to you?

2. What are the signs of conversion in an individual?

 

As answer one leader responded : « si nous pouvons parler de la conversion en quelques mots bien que cela soit si profond, la conversion c'est la nouvelle naissance, qui est un changement total d'une vie, on quitte une vie pour une autre, donc le monde pour s'attacher à Dieu,  et parmi les signes de la conversion: nous avons la repentance, le baptême... »

(if we can talk about conversion in a few words although it is so profound, conversion is the new birth, which is a total change of a life, we leave one life for another, therefore the world for itself to attach to God, and among the signs of conversion: we have repentance, baptism ... ).

 

For another leader : «  La conversion pour moi tel que je la comprends et je la vis c'est un processus de changement d'identité nous quittons l'identité d'homme charnel pour celui d'homme spirituel  mais il faut souligner que ce n'est pas instantané comme je l'ai écrit  c'est un processus relativement long selon les individus et qui peut prendre plusieurs années.                                   2) les signes de la conversion sont multiples on le constate dans le langage, l'allure, l'éducation  et l'application des principes chrétiens tels que définis dans la bible mais les signes extérieurs ne suffisent pas et peuvent être trompeurs car comme le dit l'adage "l'habit ne fait pas le moine....!                   Pour ma part j'ai vécu une drôle d'expérience et qui m'a confortée dans ma mission et mon changement d'identité je vous la raconte brièvement ; je marchais dans la rue et un homme assis sur le  bord de la route m'interpelle en disant "mosali ya nzambe salisa n'gai " je n'avais aucun signe extérieur qui pouvait le pousser à m'appeler ainsi il ne me connaissait et moi non plus alors qu'à t-il vu ? Puisque qu'il n'y avait pas de signe extérieur , un langage ? Non plus car je n'avais pas parlé ni ouvert la bouche,  il y a des signes visibles et invisibles à nos propres yeux mais perceptibles chez nos interlocuteurs et ceux qui nous regardent ».

(Conversion for me as I understand it and I live it is a process of change of identity we leave the identity of carnal man for that of spiritual man but it must be emphasized that it is not instantaneous but a relatively long process depending on the individual and can take several years.

The signs of conversion are multiple, as can be seen in the language, appearance, education and application of Christian principles as defined in the Bible, but the external signs are not enough and can be misleading because, like it is said in the popular the adage "the habit does not make the monk ....! For my part I had a funny experience and which confirmed me in my mission and my change of identity I will tell you briefly: I was walking in the street and a man sitting on the side of the road calls out to me saying "mosali ya nzambe salisa n'gai" ( servant of God, help me),  I had no external sign that could push him to call me so he didn't know me and neither did I then what did he see? Since there was no external sign, a language? Nor because I had not spoken nor opened my mouth, there are visible signs and invisible to our own eyes but perceptible to our interlocutors and those who are looking at us).

 

For a woman working in women organizations : «  La conversion pour moi, c'est une réponse sincère d'un individu qui offre sa vie éternelle à Dieu à travers Jésus Christ. Cette conversion doit d'abord être accomplie dans le cœur de l'individu qui se répand et croyant par l'Esprit et démontré par une repentance réelle et une fois profonde. 

Bref, la conversion est un changement de direction, de valeurs, de façon de vivre parce que la vie est sous la direction du seigneur Jésus Christ et ceci est accomplie par le saint Esprit qui convainc de son propre péché, de justice et de jugement. Jésus Christ régénère l'individu en lui accordant la nouvelle naissance, à cet instant la personne devient un enfant de Dieu. Les signes de la conversion sont la repentance sincère, la croyance en Jésus Christ, passer par les eaux du baptême pour manifester votre engagement et votre entrée dans vie nouvelle avec christ, vous recevez un cœur nouveau au moyen du saint Esprit et vous vivez dans la crainte du seigneur et dans la sanctification.

Vous devez être aussi sincère, intègre et droit devant Dieu ».

(Conversion for me is a sincere response from an individual offering their eternal life to God through Jesus Christ. This conversion must first be accomplished in the heart of the individual who is pouring out and believing by the Spirit and demonstrated by real and once profound repentance.

In short, conversion is a change of direction, of values, of way of living because life is under the direction of the Lord Jesus Christ and this is accomplished by the Holy Spirit who convicts of his own sin, of righteousness and of judgment. Jesus Christ regenerates the individual by granting him the new birth, at this moment the person becomes a child of God. The signs of conversion are sincere repentance, belief in Jesus Christ, going through the waters of baptism to manifest your commitment and your entry into a new life with Christ, you receive a new heart through the Holy Spirit and you live in fear of the Lord and in sanctification.

You must also be sincere, honest and upright before God).

« la conversion pour moi est le fait de passer d’une religion reconnue comme fausse à une vraie religion » said a leader.

(conversion for me is going from a religion recognized as false to a true religion).

As a synthesis, the notion of conversion has been described in terms of new birth (regeneration); repentance (return to God, abandonment of the life of sin to believe in the gospel and walk in the Spirit which manifests itself in good behavior); passage from the carnal man to a spiritual man (spiritual conversion); passage from a false religion to an accepted religion (religious conversion without necessarily becoming a Christian. Also called membership or affiliation); a change of direction (metanoia or conversion at the level of intelligence); a change in values (ethical conversion).

 

Among its signs, some are invisible, others visible such as humility, baptism, the way of speaking and behaving, in short, sanctification. These signs can serve as external indicators of conversion because we recognize a tree by its fruits.

 

To insist that even pastors need conversion not only leaders of other organizations, a pastor testify about leaders of spiritual organizations in his municipalities:

« Il ya trop des fausses conversions raison pour laquelle nous ne pouvons avoir des hommes et des femmes spirituels. D'entrée de jeu  si déjà la conversion pose problème comment devons nous avoir des pasteurs et chrétiens spirituels ? La réponse est non. Je prends l'exemple de chez moi à Tshangu il y'a beaucoup des choses qui se passent à l'église, de faux miracles, quelquefois négociés en avance avec la personne, des pasteurs qui font recours même aux féticheurs pour avoir la puissance maléfique malheureusement pour avoir la renommée devant les gens qu'ils conduisent en lieu et place du Saint Esprit par manque d'une expérience réelle et vraie de la conversion authentique. In fine, ceci n'est pas vraiment différent comme au temps du prophète Jérémie chapitre 3:10 où le peuple de Judas était revenu à Dieu sous l'impulsion du bon roi Osias, mais avec fausseté. Donc pas de conversion pas de spiritualité profonde. Raison pour laquelle l'église est faible spirituellement. Il faut une conversion collective et individuelle aujourd'hui pour que l'église retrouve sa profondeur et sa puissance ».

(There are too many false conversions, this is why we cannot have spiritual men and women. From the outset, if conversion is already a problem, how should we have pastors and spiritual Christians? The answer is no. I take the example of my home in Tshangu. There are many things happening in church, false miracles, sometimes negotiated in advance with the person, pastors who even use witch doctors to have evil power unfortunately for having fame before the people they lead in place of the Holy Spirit for lack of a real and true experience of authentic conversion. Ultimately, this is not really different as in the time of the prophet Jeremiah chapter 3,10 when the people of Judas had returned to God under the leadership of the good King Ozias, but with falsehood. So no conversion, no deep spirituality. Reason why the church is spiritually weak. Collective and individual conversion is needed today for the church to regain its depth and power).

 

[04/03 à 14:39] Comment reconnaître un homme/femme spirituel  et le distinguer d’un  religieux ? Chacun aussi peut s’évaluer.

Les réponses peuvent être classées comme ça :

1. La spiritualité donne un sens de la mission : tu connais le pourquoi de ta vie, de ton existence.

Dans la spiritualité même le travail comme médecin, comptable est vu comme une mission divine au-delà de l'aspect matériel (salaire).

2. Un homme (femme) qui est dans la spiritualité se pose constamment la question : pourquoi ? Pourquoi j'ai ce travail, quel rôle dois-je jouer en tant que chrétien ? Quelle influence je dois exercer ? Même pour les évènements de la vie il cherche le pourquoi : le sens caché, la raison profonde. 

3. Les convictions et les valeurs: elles sont non négociables.

Vivre selon des convictions et des valeurs  fera que des chrétiens vont préférer échouer à l'examen plutôt que corrompre le prof ou accepter de sortir avec lui, refuser de monter de grades pour embrasser l'occultisme ou devenir riche....

L'église congolaise a besoin de ces genres des chrétiens.

4. Le sens du service : servir Dieu et servir les hommes. 

La spiritualité donne un esprit de service, mettre à la disposition des autres ce qu'on a reçu de Dieu. Se rendre disponible pour les autres, être prêt à les aider, les secourir, répondre à leurs besoins.

5. La spiritualité se manifeste par le caractère de Christ qui est l'amour (Gal 5,22), on parle de 9 fruits mais au singulier. Le fruit de l'Esprit c'est...ça signifie qu'il n'ya qu'un seul fruit : l'amour mais qui est multi facette, ça se manifeste différemment.

Qu'est-ce que Jésus a apporté comme innovation : les miracles ? Non. A la même époque où  Jésus a vécu sur la terre  il y avait aussi des faiseurs des miracles. Lui seul a amené l'amour même l'amour de l'ennemi. 

           6.Un homme spirituel est un homme conduit par le Saint Esprit.

Si on a des chrétiens spirituels, ceux qui sont en politique ne seront pas comme des mbisi balandaka côté mayi ezotiola ( sans conviction, sans idéal, sans vision, seulement recherche des postes et de l'intérêt personnel); les professurs vont refuser la corruption et travailler dans l'honnêteté.

 [03/04 at 2:39 PM] How to recognize a spiritual man / woman and distinguish him from a religious? Everyone can assess themselves too.

Responses can be categorized like this:

1. Spirituality gives a sense of mission: you know the why of your life, of your existence.

In spirituality itself the work as a doctor, accountant is seen as a divine mission beyond the material aspect (salary).

2. A man (woman) who is in spirituality constantly asks himself the question: why? Why do I have this job, what role should I play as a Christian? How much influence should I exercise? Even for the events of life he seeks the why: the hidden meaning, the deep reason.

3. Convictions and values: they are non-negotiable.

Living according to convictions and values ​​will make Christians prefer to fail the exam rather than bribe the teacher or agree to go out with him, refuse to go up in ranks to embrace the occult or become rich ....

The Congolese church needs these kinds of Christians.

4. The sense of service: to serve God and to serve men.

Spirituality gives a spirit of service, making available to others what we have received from God. Make yourself available to others, be ready to help them, rescue them, meet their needs.

5. Spirituality is manifested by the character of Christ who is love (Gal 5,22), we speak of 9 fruits but in the singular. The fruit of the Spirit is ... it means that there is only one fruit: love but which is multi-faceted, it manifests itself differently.

What innovation did Jesus bring: miracles? No. At the same time that Jesus lived on earth there were also miracle workers. He alone brought love even the love of the enemy.

           6.A spiritual man is a man led by the Holy Spirit.

If we have spiritual Christians, those who are in politics will not be like mbisi balandaka on the Mayi ezotiola side (without conviction, without ideal, without vision, only looking for positions and personal interest); professors will refuse corruption and work with honesty.

About auto evaluation, all was unanimous to begin a new life, a new walk with God recognizing that they are more religious than spiritual.

 

[03/06 at 4:18 PM] After a sharing with goal to shift mentalities (another form of conversion), my writings was:

Une des choses qui nous caractérise c'est le complexe : d'infériorité , de supériorité ou autre.

Par la colonisation et la traite négrière nous avons hérité le complexe du colonisé, le complexe de dépendance et le complexe d'infériorité. Un problème psychologique national voir continental.

Nous appelons l'homme blanc mundele ( modèle) et dans l'imaginaire ou la psychologie des congolais et autres noirs, l'homme blanc et tout ce qu'il fait est un modèle à suivre, à imiter. Il devient la norme.

 

Les Belges en venant ici travaillaient plus dans des bureaux ( administration) et le complexe est resté : les gens pensent que ceux qui travaillent aux bureaux sont plus intelligents que ceux qui font la mécanique, l'agriculture. Et pourtant c'est extrêmement faux. 

 Il ya des gens comme Bemba Saolona, Kisombe que nous connaissons tous, avec une grande intelligence des affaires et ont su monter de grandes entreprises sans diplôme universitaire. 

Quand un enfant est brillant on lui dit tu vas faire la section scientifique, quand il est moyen on l'envoie en pédagogie et médiocre en coupe et couture. Mais qui a dit que celui qui fait la math-physique est plus intelligent que celui qui fait la section pêche ou la coupe et couture ? Modèle colonial.

Paul Panda Farnana est le 1er congolais à avoir fait les études supérieures ( ingénieur agronome vers les années de la 1ère guerre mondiale) mais le cours d'histoire fabriquée par la colonisation nous enseignait que le 1er congolais à avoir fait les études supérieures est Thomas Kanza ( sciences sociales vers les années 1950) car il estimait que c'est supérieur à l'agronomie.

 

Le complexe de dépendance fait que chaque projet du gouvernement doit être financé par les bailleurs de fonds étrangers ( USA,UE); pour construire une petite maison pour abriter un service de population dans la commune de Kasavubu c'est une commune belge qui a financé ça. Une petite maison composée d’un salon et d’une  chambre servant des bureaux. 

 

Entre provinces il ya des complexes : les gens qui ont vécu à l'Equateur considèrent les autres provinces comme des basenzi ( termes utilisés par les Belges pour dénigrer les congolais qu'ils qualifiaient des singes ); certaines tribus sont vues comme inferieures ( yo muyaka...); certains peuples sont considérés comme inférieurs ( pygmées). Au Kasaï les baluba considèrent les Babindji comme un peuple inférieur et moins beau ( ils sont plus noirs pour la plupart que les baluba qui ont beaucoup de gens de teints clairs proches du teint du mundele, l'unité de mesure).

 

Au Kongo central les Batandu et les Bandibu ne s'entendent pas, les Batandu disent " mutandu mundele"( un mutandu est un blanc) donc supérieur à un mundibu. Et cette mentalité est allé en Europe on appelle des peuples qui ne sont pas blancs européens comme des Turcs, maghrébins mundibu.

Les Bambala disent : mumbala mundeli. Un mumbala est un blanc.

Une conversion au niveau psychologique, au niveau des complexes est à considérer pour une nouvelle orientation de nos pensées, une nouvelle manière de considérer l'autre .

[One of the things that characterizes us is the complex: inferiority, superiority or whatever.

Through colonization and the slave trade we inherited the colonized complex, the dependency complex and the inferiority complex. A national or even continental psychological problem.

We call the white man mundele (model) and in the imagination or psychology of Congolese and other blacks, the white man and everything he does is a model to follow, to imitate. It becomes the norm.

 

The Belgians coming here worked more in offices (administration) and the complex remained: people think that those who work in the offices are smarter than those who do mechanics, agriculture. And yet this is extremely false.

 There are people like Bemba Saolona, ​​Kisombe that we all know, with great business intelligence and have been able to set up large companies without a university degree.

When a child is brilliant, we tell him you are going to do the science section, when he is average, he is sent to education and mediocre in cutting and sewing. But who said that the one who does math-physics is smarter than the one who does the fishing or the cutting and sewing section? Colonial model.

Paul Panda Farnana is the first Congolese to have completed higher education (agricultural engineer around the years of the 1st world war) but the history course made by colonization taught us that the first Congolese to have completed higher education is Thomas Kanza (social sciences around the 1950s) because he felt that it was superior to agronomy.

 

The dependency complex means that every government project must be financed by foreign donors (USA, EU); to build a small house to house a population service in the municipality of Kasavubu, a Belgian municipality funded this. A small house composed of a living room and a bedroom serving as offices.

 

Between provinces there are complexes: people who have lived in Ecuador consider the other provinces as basenzi (terms used by the Belgians to denigrate the Congolese whom they qualified as apes); some tribes are seen as inferior (yo muyaka ...); some peoples are considered inferior (pygmies). In Kasai the baluba consider the Babindji as an inferior and less beautiful people (they are mostly blacker than the baluba who have many people of fair complexion close to the complexion of the mundele, the unit of measurement).

 

In central Kongo, the Batandu and the Bandibu do not get along, the Batandu say "mutandu mundele" (a mutandu is a white) therefore superior to a mundibu. And this mentality has gone to Europe, people who are not white Europeans like Turks are called Maghrebian Mundibu.

The Bambala say: mumbala mundeli. A mumbala is a white.

A conversion at the psychological level, at the level of the complexes is to be considered for a new orientation of our thoughts, a new way of considering the other].

 

[08/03 à 11:55] as this date coincided with the celebration of international women day, and this year the theme is about female leadership.

I asked to 2 women to share us what they understand by female leadership and what strategies to implement for more women in leadership in a context of patriarchal society. One of the goals was to help them perform communication skills and help them express their ideas and convictions in front of men without fear.

 

The first woman wrote this :

« 1e question : Peut - on parler du leadership féminin ?

        2e question : Y a-t-il une différence entre leadership féminin et masculin ?

      3e question : Quels sont les domaines où il doit y avoir des conversions pour les      femmes qui sont leaders ou appelées à être des leaders ? 

Ces différentes questions forment les trois points que nous allons développer dans notre intervention.

Parler d'un leadership féminin, c'est accepter que certaines spécificités féminines permettent de contribuer différemment à la performance d'une organisation, d'un groupe, d'une société...

De plus en plus d'ateliers et de programmes sur le thème du leadership sont proposés aux femmes et posent la question de l'existence d'un leadership féminin.

 Qu'est ce qui fait qu'il n'y ait pas beaucoup de femmes leaders ?

Après analyse de cette situation, plusieurs causes peuvent être évoquées entre autres :

-le désintéressement ou le refus des femmes de s'engager, comme si elles n'étaient formées qu'à subir ou qu'à jouer les seconds rôles dans la société ;

-lorsque les femmes font le nombre ou lorsqu'elles sont majoritaires dans les organisations, ça fait que la femme supporte mal l'autorité d'une autre femme ;

-la confiance en soi c'est à dire un nombre de femmes n'ont pas la confiance en soi pour poursuivre des postes de leadership ;

Quelques barrières qui ne permettent pas l'inclusion des femmes dans le leadership :

-Les stéréotypes : culturels et traditionnels qui caractérisent les femmes comme donnant naissance et prenant soin des enfants et, qui par conséquent sont supposées ne prendre aucun poste de prise de décision dans la société.

Quelques expressions populaires ici sont : mwasi atongaka mboka (une femme ne peut jamais construire une nation) , kolia na mwasi kolia ndoki ( si tu manges avec une femme c’est comme sit u manges avec un sorcier)…

 

-Médias : l'image négative que renvoie les médias vis à vis des femmes.

Voici quelques caractéristiques du leadership féminin : elles sont courageuses pour penser en dehors du système, pour le remettre en cause et pour modifier le statut quo.

Elles sont compatissantes. Elles ont plus l'empathie.

Elles demandent plusieurs opinions pour pouvoir prendre la décision la plus juste possible.

Donc, les femmes ont la capacité de faire attention aux autres et de les soutenir.

 

Le 1er domaine où il doit y avoir des conversions dans le leadership féminin c'est le domaine spirituel. Comment est-il possible que les femmes prient beaucoup mais là où elles travaillent, elles n'amènent pas la transformation. Cette transformation doit porter les changements profonds, fondamentaux et souvent radicaux visant une mission. »

[1st question: Can we talk about female leadership?

        2nd question: Is there a difference between female and male leadership?

      3rd question: What are the areas where there must be conversions for women who are leaders or called to be leaders?

These different questions form the three points that we will develop in our intervention.

Talking about female leadership means accepting that certain female specificities make it possible to contribute differently to the performance of an organization, a group, a society ...

More and more workshops and programs on the topic of leadership are offered to women and raise the question of the existence of female leadership.

 Why are there not many female leaders?

After analyzing this situation, several causes can be mentioned, among others:

-the disinterestedness or refusal of women to get involved, as if they were only trained to undergo or to play secondary roles in society;

-When women are numbering or when they are in the majority in organizations, it means that the women does not support the authority of another women;

- self-confidence,  a number of women do not have the self-confidence to pursue leadership positions;

 

Some barriers that prevent the inclusion of women in leadership:

-The stereotypes: cultural and traditional which characterize women as giving birth and caring for children and, therefore, assumed to take no decision-making position in society.

Some popular expressions here are: mwasi atongaka mboka (a woman can never build a nation), kolia na mwasi kolia ndoki (if you eat with a woman it is like eating with a wizard) ...

 

-Media: the negative image that the media sends towards women.

Here are some characteristics of female leadership: They are courageous to think outside the system, to challenge it and to change the status quo.

They are compassionate. They have more empathy.

They ask for several opinions in order to be able to make the fairest decision possible.

So women have the ability to care and support others.

 

The 1st area where there must be conversions in female leadership is the spiritual area. How is it possible that women pray a lot but where they work they do not bring transformation? This transformation must bring about the deep, fundamental and often radical changes aimed at a mission].

In reaction to this report, a woman who is executive in public service wrote:

« J'ai suivi votre intervention avec beaucoup d'attention, toutes les idées sont exactes, mais la femme doit se réveiller et savoir qu'elle a le talent, la capacité de faire aussi comme l'homme. Souvent elle a peur, elle n'est sûr d'elle, elle vient en retard au service et donne toujours des explications, des excuses. Elle passe son temps à bavarder, parler de sa maison , des autres au lieu de travailler. L'homme dans cette lutte doit aider la Femme  à  se réveiller et la pousser à aller de l'avant. C'est vrai que  ses premiers ennemis ce sont des femmes, au lieu de la soutenir, elles vont la critiquer, la combattre jusqu'à la faire tomber. 

Aujourd'hui nos églises sont remplies des femmes chrétiennes, qui prient. Est ce qu'elles sont réellement converties ? La vrai conversion, c'est la transformation»

 (I followed your speech very carefully, all the ideas are correct, but the woman must wake up and know that she has the talent, the capacity to also act like the man. Often she is afraid, she is not sure of herself, she comes late to the service and always gives explanations, excuses. She spends her time chatting, talking about her house, about others instead of working. The man in this struggle must help the Woman to wake up and push her to move forward. It is true that her first enemies are women, instead of supporting her, they will criticize her, fight her to the point of bringing her down.

Today our churches are full of Christian women who pray. Are they really converted? True conversion is transformation).

 

 The second woman made her report like this :

« en parlant du leadership féminin en RDC pour avoir plus de femmes leaders , il est important d'introduire déjà la notion du leadership dans l'éducation de la jeune fille tant au niveau scolaire qu'au niveau familial, en inculquant que la notion du leadership est capitale pour le développement de la femme ainsi que celle de la société et que cet aspect n'est pas réservé qu'à la gente masculine.

Le but du leadership n'est pas d'atteindre les sommets mais c'est celui d'influencer en bien par des actions ou des initiatives pour le développement des sociétés performantes et épanouies.

Le leadership n'est pas un héritage ni un acquis mais une initiation , un processus d'apprentissage qui aboutit  au partage et à la communication  de ce que l'on a appris , car selon moi une femme leader doit être appréciée et jugée en fonction du nombre des femmes qu'elles a impactés, influencées et le changement qu’elle apporte dans leur quotidien et non à la "qualité de la réussite". Atout très important dans le changement de perception des femmes par elles mêmes.

 

Bien faire la différence entre le sexisme positif et leadership féminin fera lever un frein qui de fois empêche les femmes à se focaliser sur des aspects importants

-Favoriser un environnement de développement et d'apprentissage des filles/femmes dans lequel ces dernières apprennent à s'affirmer , à développer leur potentiel et aussi un environnement qui les forge sur comment saisir les différentes opportunités de développement qui se posent devant elles sans se sentir inférieures par rapport aux hommes ou à d'autres femmes.

- Développer la culture du travail bien fait , de l'excellence , du sacrifice dans ce que l'on fait quel qu'en soit le domaine. Impacter ou influencer un domaine ou toute une génération ne pas un fruit du hasard mais une préparation couplée à une vision qui lui correspond.

 

Quelques points pour augmenter le nombre des femmes en RDC selon moi seraient :

-Promouvoir la diversité et l'inclusion de la femme dans les différents domaines c’est-à-dire monter à la femme qu'être leader n'implique pas seulement d'impacter  dans un domaine considéré comme élite dans la société ( politique, finances , sciences...) Mais dans tous les domaines mêmes ceux dont la société voudrait faire croire pas très distingués  pour la femme ( élevage, agriculture, coupe et couture...) Mais bien au delà de cela encourager la femme à œuvrer aussi dans les domaines à stéréotype masculin si ces derniers la passionnent telles que la mécanique , la menuiserie....

-Insister dans l'éducation de la jeune fille dès son bas âge qu’il n y a pas de premier genre ou de second genre mais que tous sont égaux.

 

-L'attitude des femmes leaders : Les femmes leaders dans un ou un autre domaine doivent au delà d'être des repères pour les autres femmes, servir des guides ou mentors pour celles qui veulent évoluer dans les domaines similaires, car certaines femmes "leaders" adoptent des attitudes qui renvoient l'image que elles seules peuvent "réussir". 

 

-Faire participer les hommes dans le développement et la croissance qualitative et quantitative du leadership féminin est un atout.

 

Mais aussi parler de la croissance du nombre des femmes leaders en RDC , doit nécessairement tenir compte des nombreuses femmes avec du potentiel qui vivent dans des milieux très reculées où l'éducation de base est un challenge mais aussi vouloir aller plus loin dans un domaine ou un autre est considéré comme un affront à la culture »

 [when talking about female leadership in the DRC to have more women leaders, it is important to already introduce the notion of leadership in the education of young girls both at school level and at family level, by inculcating that the notion of leadership is capital for the development of women as well as that of society and that this aspect is not reserved only for men.

 

The goal of leadership is not to reach the heights but it is to influence for the good through actions or initiatives for the development of successful and flourishing societies.

Leadership is not an inheritance or an achievement but an initiation, a learning process that results in the sharing and communication of what we have learned, because in my opinion a woman leader must be appreciated and judged according to the number of women they have impacted, influenced and the change it brings in their daily lives and not the "quality of success". Very important asset in changing women's perception of themselves.

 

Making the difference between positive sexism and female leadership will lift a brake that sometimes prevents women from focusing on important aspects.

-Foster a development and learning environment for girls / women in which they learn to assert themselves, to develop their potential and also an environment that forges them on how to seize the various development opportunities that arise in front of them without feel inferior compared to men or other women.

- Develop the culture of a job well done, of excellence, of sacrifice in what we do whatever the field. To impact or influence an area or an entire generation is not a result of chance but a preparation coupled with a vision that corresponds to it.

 

Some points to increase the number of women in the DRC in my opinion would be:

- Promote the diversity and inclusion of women in the various fields, that is to say to show women that being a leader does not only imply having an impact in a field considered as elite in society (politics, finance, science ...) But in all fields even those that society would like to believe are not very distinguished for women (breeding, agriculture, cutting and sewing ...) But well beyond that encourage women to work too in fields with a male stereotype if they fascinate her such as mechanics, carpentry ...

- Insist in the education of the young girl from an early age that there is no first or second gender but that all are equal.

 

The attitude of women leaders: Women leaders in one or another field must beyond being benchmarks for other women, serve as guides or mentors for those who want to evolve in similar fields, because some women "leaders "adopt attitudes which convey the image that only they can" succeed ".

 

-Involving men in the development and qualitative and quantitative growth of female leadership is an asset.

 

But also talking about the growth in the number of women leaders in the DRC, must necessarily take into account the many women with potential who live in very remote areas where basic education is a challenge but also want to go further in a field or another is considered an affront to culture].

 

2.      The results

Among results of these various exchanges and interventions we understand the need for a change of paradigm i.e. a change of mentalities, of way of seeing and doing things, change of values, change of approaches or methods but above all change of our whole being.

 

My own paradigm as facilitator and researcher changed from top down approach to consider also down top approach and questions of gender in leadership. Not only focus upon urban leadership in urban cities and power domain like politics, business but to consider also the dynamism of rural women who changes many situation but are not mediatized, they are “héroines sans couronnes”                                                  (Kilongo Fatuma Ngongo 2015).

 

Many other leaders changed also their paradigm as attested by this participant: “Ces enseignements surtout le cas d’ hyprocrisie de Pierre qui était un grand apotre, m’ont poussé à faire un examen de conscience sur ma proper vie et à changer» (These teachings especially the  case of Peter and his concealment touched me and I examined conscience so I decided to change).

 

Another result is the discovery made in many dimensions of conversions and its many levels. It gave desire to the participants to learn more and more about the scriptures.

 

3.      Evaluation:

 

Their evaluation about this experience learning is expressed by some words showing

 

the appreciation: “c’est très édifiant” ( very edifying) said a woman executive in

 

public service.

 

 “La participation à cette équipe m’a été très utile” (to be member of

 

this learning team was very useful for me) said a  participant, manager  and owner

 

 of a SME.

 

“J’ai appris beaucoup de choses qui m’ont ouvert l’esprit, des choses que j’ignorais auparavant. Je me posais toujours la question pourquoi tant de mal à l’église ? J’ai compris qu’il y a de vrais convertis et de faux convertis » (I learn many things I did not know before. I ask myself this question: why so many evil in church? Now I have the answer, there are true and false converted), an impact in new knowledge.

 

4.     Conclusion and sharing of results

 

a.     A link could be made between gender approach in leadership: the men approach

View  summit top down, city, power (a top-down vision); the women consider rural

down up perspectives as rural women who are most of time neglected domain but have

more influence without position and the notion of service.

b.     Conversion and crisis time

There is a link between conversion and the global crisis in DR Congo and Africa

(political, economical and social crisis). The more the crisis years increase, we see a

boom in survival conversion level. If there is political and economic stability,

social change and job creation, good wages,

 the number of survival conversions will decrease. if the country grows, the number of

survival conversions will drop dramatically, and many churches

will empty. Ditto for people who say they are called full-time which will also decrease

 because there is a possibility of

 work for all. In other words, the development of Africa would be a brake on nominal

 African Christianity. Africa could experience the same crisis as Europe where the

churches are empty and there is a vocation crisis.

 

 Th    The fall of the conversion rate with the development of countries like the DRC could be possible

 in      in the future. To avoid suffering the same fate as the Western countries, the churches must

 wor  work for true

 th    conversion of Christians so that even if they are materially blessed  they do not abandon

 G       faith. It is the role of ecclesial leaders to work to deepen the spirituality of African Christians

and      leaders to work for African Christianity to be not superficial.

 

The future of Christian organizations like churches in Africa  depends in the capacity

of anticipation and foresight of their leaders.

 

c.      Link between knowledge and conversion

as attested by this testimony and the end of our leadership exchange: “j’ai découvert beaucoup

 de choses qui m’ont poussé à changer” ( I discovered many things and helped me to change”.

 Lack of spiritual knowledge is like darkness, when somebody as light of God’s knowledge a

shift comes in his life.

 

 

 

 

D.    Toward a hermeneutic of conversion

Hermeneutic is the study of interpretation. For the distinguished French philosopher

 

Paul Ricoeur, hermeneutical reflection begun since Church Fathers such as Origen , Augustine

 

with the  theory of the "Four Senses of Scripture", in period of  the Reformation, there was

 

the theological axiom of  "sola fide" and the hermeneutical  axiom of  "sola scriptura”

 

 But Schleiermacher has the sensibility to view it as search of understanding (1977).

Many other researchers contributed also in this field like Wilhelm Dilthey, Martin Heidegger,

Hans-Georg Gadamer, Jürgen Habermas, Jacques Derrida…

 

What sense can we give to these experience?

-The study of these conversion show a quest for a living faith, a dynamic relation

 with God through the church and his servants. As many are young me, it traduces

the necessity for revival, the needs of renew in African Christianity.

 

- It a also an expression on the quest of a religion or faith contextualized with the

culture of African, not only a repetition of old songs inherited from missionary liturgy

 but a dynamism of faith expressed by a dynamic worship, manifested also by supernatural

manifestations.

- The baptism show the need of spiritual power to overcome power of death, satanic or

demonic power and live in victory over social or existential problems. In this case,

spirituality is perceived as a key solution for social and economical problem.

 

-The need for a shift from old leadership model inherited from colonial power or

missionaries to a new local leadership. It is also true not only in spiritual or religious

matter but also in other spheres of the society. 

-The need also for a paradigm shift in church and its leadership: the rationality of

Catholics church with Latin songs, traditional exegesis without life as doctors of the

law in Jesus time to a paradigm of spirituality bringing life and solutions through the word

preached.

 

E.     Moleka’s model of  leader conversion

I want to create this model as a summary of the representation of what I understand by the notion of conversion with biblical and interdisciplinary approach.

Conversion is multilevel, multidimensional and holistic with impact in all man entity ( spirit, soul and body) and the transformation of the community (ecology, economy, politics…).

 

The variables are the religion, the socialization ( school), the gender, the position ( charismatic leader, legal or traditional).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Table n°1  Moleka’s interrelation model (between low economical condition and high survival conversion)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


When the sociopolitical and economical situation goes down( low salary, lack of work, poverty) the rate of crisis conversion or the survival conversion grows.

 

 

 

 

Table n° 2  Moleka’s interrelation model (between high economic condition and low survival conversion)

                                                                                                

 

 

 

 

 

 


                                                           

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

When the sociopolitical and economical situation are stabilized

and grows with time ( high salary, more work opportunities, reduction of poverty), the rate of crisis or survival conversion diminishes.

               Table n°3   Moleka’s model of leaders’ conversion or Moleka’s four stages of linear conversion

Stage 1 :  situation before conversion :  religion ; sect ; national and biological conversion ; nominalism  accompanied with life of sins and other problems such as absence of peace, joy…

 
 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 


Table n°4 Moleka’s model of multidimensional conversion:  the fifth stage

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


 


Table n°5 Moleka’s interrelation model (between high spiritual conversion and high economical condition)

Spiritual conversion has always impact in social and economical condition of a community and organization.

 

 

I. Paul’s conversion case: sudden model conversion

 

-Religious conversion: Paul is a Jew born of the Jews as affirmed in Philippians 3,5. Circumcised on the 8th day, of the race of Israel, a Hebrew born of Hebrews and a Pharisee.

 

So a biological religious conversion. By his birth as a Hebrew, he embraced the Jewish religion. Here the religion of the parents influences the child, an element of socialization especially since the education of the children was religious.

- Sectarian conversion: Paul will join one of the sects of Judaism which is Pharisaism.

Flavius ​​Josephus (2016) speaks of some sects:

The Pharisees despise the conveniences of life, giving nothing to softness; what their reason has recognized and transmitted as good, they force themselves to conform to it and to struggle to observe what it wanted to dictate to them. They reserve the honors for those who are advanced in years and do not dare to contradict their opinions with arrogance. They believe that everything takes place by the effect of fatality, but yet do not deprive the human will of all control over them, for they believe that God has tempered the decisions of fatality by the will of man so that he - here is heading towards virtue or towards vice.

 They believe in the immortality of the soul and in the rewards and penalties bestowed underground on those who during their lifetime have practiced virtue or vice, the latter being doomed to eternal prison while the former have the ability to resuscitate. This is what gives them so much credit with the people that all prayers to God and all sacrifices are settled according to their interpretations. Their great virtues have been attested by the cities, paying homage to their effort towards good both in their way of life and in their doctrines.

 

 The doctrine of the Sadducees kills souls along with bodies, and their concern is to keep nothing but the laws. Arguing against the masters of the wisdom they follow is considered a virtue in their eyes.

 Their doctrine is adopted only by a small number, but who are the first in dignity. They have virtually no action; for when they arrive at the magistracies, against their will and by necessity, they conform to the proposals of the Pharisees because otherwise the people would not support them.

 

 Essenes: it is a sect which leads a life conforming to the precepts taught by Pythagoras to the Greeks.

They believe in leaving everything in the hands of God; they regard the soul as immortal and believe that it is necessary to strive tirelessly to attain the fruits of righteousness. They send offerings to the Temple, but do not make sacrifices because they are practicing another kind of cleansing. This is why they abstain from the sacred enclosure to make sacrifices apart. In addition, they are very honest people and entirely devoted to the work of the land. They must also be admired, more than all those who aim for virtue, for their practice of justice, which never existed among the Greeks or among the barbarians, a practice which is not new but ancient among them. . The goods are common to them all and the rich person does not enjoy his property any more than the one who has nothing. When Josephus was writing there were over four thousand of them living like this. They do not marry and do not seek to acquire slaves because they regard one as bringing injustice, the other as causing discord; they live among themselves by helping each other.

 To collect the revenues and the products of the land they elect by a show of hands righteous men, and choose priests for the preparation of food and drink.

 

The fourth philosophical sect was founded by Judas the Galilean. Its followers generally agree with the doctrine of the Pharisees, but they have an invincible love of freedom, for they hold that God is the only ruler and the only master. The most extraordinary kinds of death, the tortures of their relatives and friends leave them indifferent, provided that they do not have to call any man by the name of master.

 

Paul's conversion to this tendency involves choice, deliberation as opposed to what is biological. Cults are harbingers of decline or renewal in a great religious system. The new currents can weaken the old system or conversely allow questioning and thus allow renewal.

Religious conversion and sectarian conversion are preliminaries, preparations towards true conversion, spiritual conversion. These conversions serve as the seed for the soul to already believe in the existence of God and to experience and know Him personally later.

 

- Spiritual conversion (the starting point of any true conversion): through the encounter and the supernatural experience of Paul with the Lord on the road

of Damascus, which experience is to be located in the story of certain prophets like Isaiah (Chapter 6) or of the burning bush where God asks Moses to take off his sandals (Exodus 3,5), symbol of the dust of the walk and therefore of impurities, through this act enter into a new walk of holiness with God. Joshua was to do the same before the land sanctified by the captain of the Lord's host (Joshua 5:15). Also to enter the priesthood because the priests made the liturgy with bare feet, so the liturgy of Moses is an action on the ground of liberation and this same mission of liberation by opening the eyes of the blind is received by Paul (Acts 26,16-18) .

If for priests the liturgy is in the tent, for Moses, the priesthood is with Pharaoh, an indication that the ministry is not only in the temple or the church to preach but also in the royal palaces, in the governments, the civil service, in companies.

Here the soul receives the light of Christ and the love of God.

 

All true conversion involves a mission, and there is no mission without conversion.

Those who work in leadership without spiritual conversion do so as a profession and not as a mission.

 

-the conversions of consequences: here we are talking about other conversions, major changes that occur as a result of spiritual conversion.

In Paul there is an axiological change (ethical conversion) when he considers everything to be mud because of the excellence of the knowledge of Jesus Christ his Lord, a psychic transformation or a psychological conversion because from the murderer he was he is changed into a man who walks in agape, and even ready to serve as a sacrifice or libation for others.

A political conversion, or conversion of responsibility or even conversion to leadership, where Paul goes on a mission to nations with all that this includes as fights and persecutions. Politics here has the meaning of being at the service of a greater number, for their temporal and spiritual well-being.

 

-Chronology: what circumstances are involved for the conversion, and is this abrupt or a process? For Paul it was the persecution of the nascent church that he was fighting and God appeared to him to show that it was his work.

From a process point of view, it seems a sudden qualitative change, where all dimensions of life are affected in a new sense: the eyes that are physical become blind to show one's past life of spiritual blindness and the falsity of its knowledge. spiritual. He falls to the ground to show that he cannot resist the omnipotence of God, an admission of helplessness and submission.

 

- Account of an experience: and he was so marked by this experience that entire chapters of the Bible deal with his testimony. Stories seemingly contradictory all the same.

It is about spiritual experiences which are not easy to explain or relate.

 

Besides the fact that all true conversion (spiritual of course) grants a mission, all true conversion also involves multidimensional and multisectoral changes.

There are therefore two big bets in the life of a convert: one before conversion and one after conversion, spiritual conversion being in the middle playing the role of breaking point between the past and the present.

 

 

II. Peter's conversion case: process model of conversion

-religious conversion: because he is from Galileo, he is of the Jewish faith like Paul, therefore a biological religious adhesion or conversion.

 

-Political or ideological conversion: he belonged to the sect of the Zealots. The Zealots were a Jewish revolutionary movement that waged war against the Romans. they seek to free themselves from Rome. Characterized by uncompromising and aggressive nationalism. Calling with all their wishes for the establishment of the Kingdom, its supporters believe they must hasten its coming by violence. The foreigner is the enemy for them. they set up ambushes, wield the dagger hence the name of sicarious that they were also given so sowing in Palestine a climate of indescribable insecurity and unrest (Wikipedia 2021).

 

-spiritual conversion (starting point): Through his spiritual conversion following his contact with Jesus, Peter also receives a professional or vocational conversion: to leave the profession of sinner of fish for the vocation of sinners of souls (Matthew 4, 18-19). He will do it by winning multitudes at Pentecost and other miracles worked.

Just like Paul who received a mission, Paul receives a vocation thus introducing a spiritual dimension in the way of conceiving the work.

Just as conversion constitutes a preparation for true conversion, profession serves as a background for the exercise of my mission and the vocation that comes with spiritual conversion.

 

-Chronology of the other conversions: with Pierre the chronology follows a long process. He will even manage to deny Jesus his master 3 times to speak of all his disloyalty and infidelity.

 

With the conversion symbolized by tears, he receives a mandate or a leadership mission: a conversion of responsibility or leadership, that of grazing the sheep . This presupposes attention, monitoring, taking care of the weak, ensuring the good health of all, preventing the enemy from attacking them (wolf) and therefore protection, but also feeding them with green pastures.

Although spiritually converted, Peter was still in hypocrisy (Galatians 2: 11-14).

With the epistles, one feels a maturity and a total change, encouraging people to patience and gentleness, he who tins hot blood and impulsive. A conversion of character and behavior.

 

III.Case of the Samaritan woman

 

Unlike Paul and Peter, two charismatic leaders, established on organizations, this woman is without identity, what is her name? Unknown.

She lived in social exclusion, in marginality because the fact of going to draw water in full sun is an indication that she did not live in a group and was afraid of the judgments and representations of others because of her life. shamelessly.

 

 -religious and sectarian conversion: she was of the same religion as Paul and Peter, Judaism except that as a Samaritan, their expectation of the messiah was different from that of the Jews and refuse certain books after the torah, a sect of Judaism so.

 

-spiritual conversion: his meeting in the water well with Jesus marks a turning point in his life. John 4 shows how she leaves her pitcher, seeking physical water, to call people to come and take the source of spiritual water that she has encountered, experienced.

- conversion to leadership: through her contact with Jesus, and her faith in Christ, a conversion to leadership takes place directly, where she bears witness and the impact of her leadership is confirmed by the multitude of people she has influenced in shortly: the city came to Jesus (Acts 4:30).

 

She is not in any structure, having no position, the type of unrecognized leaders, heroes in the shadows, silent, lacking in visibility but full of impact and influence among the masses.

A model for multitudes of women who act daily and night to change things. A paradigm of female leadership.

 

The double cases of Peter and Paul means that there are plurality in way people convert. It can be a result of illumination, a supernatural encounter or experience, an internal conviction but the results are the same, a total transformation.

- Conversion can be brutal or a process and several elements are of context are to be considered: the attitude before conversion, the relation with converted…

- There is no spiritual leadership without spiritual conversion. Paul had religious conversion, intellectual conversion, but his spiritual conversion gave him apostle office and he is in the ranking of greatest leaders of humanity.

-Only converted leaders can bring an impact in society. As We lack true many converted (spiritual), the results is is all we see in terms of mass poverty, inefficiency, corruption…

 

IV.Moleka’s stages of conversion

Schematically, conversion experiences have one before conversion and one after conversion, the difference in life.

And in my experience as a leader who has led mass action and in light of Bible cases and action research, I am in part by Mwambazambi and  Banza (2014). There are five major stages in the conversion experience:

 

a. the first stage: the life of the person concerned before conversion (life of sin, incurable disease, imprisonment, feeling of emptiness). For Paul, persecutor and murderer, for Peter a fisher and zealot, the Samaritan woman was in prostitution.

 

b. the second stage: the context of the conversion: a preaching, an evangelistic campaign, a Christian cafe ... generally it is the individual contact. For Paul the Damascus experience where he saw Jesus spiritually, for Peter and Samaritan woman, it was with physical eyes they saw Jesus with impact in spirituality. A conversion is not possible where Jesus is not preached, presented, or revealed himself. Jesus is the centrality of true spiritual conversion. Here the role of churches are necessary to preach.

 

c. the third stage: the act of spiritual conversion: here the person believes from the heart and confesses the lordship of Jesus by turning away from sins. Paul will go so far as to be baptized by Ananias (Acts 8,18) to testify of his change of life. Peter in confessing you are the Christ and the Samaritan woman believing and confessing Jesus as Messiah.

 

d. the fourth stage: the noetic conversion or intelligence conversion , the shift of intelligence of noûs (Romans 12,1-2). Here spiritual intelligence is at work to see and understand things differently, even the own life of the leader concerned. One of its impact is visible in peace, confidence to God, joy in hard time, faith to believe that  things will change, a walk by faith.

For Paul he had a new understanding of God’s plan he called mystery, Peter experienced the glory of God and spiritual wisdom, for the Samaritan woman she understood the person of Christ as the true spring of life.

Two verbs are used in the Bible to express  noetic conversion : the verb metamorphoo and the word metanoia.

 

 

 

Metamorphoo  

refers to an inward change brought about completely apart from the power of the individual himself.  The individual Christian is powerless to bring about this metamorphosis.

 

In 2 Corinthians 11,13-15, Satan “transforms himself into an angel of light” and his

 

ministers “also transform themselves into ministers of righteousness.”  In the Greek

 

text the word “transformed” is not the same in 2 Corinthians 11,13-15 as  in Romans

 

12,2

 

 

 In 2 Corinthians 11, 13-15 is the verb used is metaschematizo, an allusion an outward

 

change;  a change in appearance not in reality, a superficial change to lie, brought

 

about through an individual’s own power not in communion with God. A change

 

without root,  a pseudo change (Arlen L. Chitwood nd).

Metamorphoo is also a radical change, irreversible, a rupture with the ancient system of life.

 

Metanioa is a change in thinking, in the way of reasoning, the way of perceiving things. A mental shift with impact in acts and life orientation.

Both change are radical. A inward conversion with visible change. The initiative comes from God and man give him a positive answer.

 The stages 1 to 4 are linear.

 

e.the fifth stage: the multilevel and multidimensional conversion coming after spiritual conversion or spiritual change and the change in level of intelligence. The consequences in social and other dimensions of personal and community are visible...

The fifth stage is not linear and depends upon many factors: the teachings, the personal consecration, the personal life of prayer and reading Bible,  the supervising, the communion with other Christians, the exercise of a ministry or a responsibility and son on accelerate the transformation.

The kind of encounter also play a key role: Paul was marked by the illumination, Samaritan woman was marked by supernatural knowledge of Jesus, as prophet. Generally men are marked by such encounter.

 

Paul experienced many changes of conversion in leadership, feelings or psychological level. Peter also in the level of leadership organizing a community living together and sharing goods. A case of economical conversion where a community had no poor among them ( Acts 4, 34).

 

In the last stages the role of churches are necessary to teach for maturity and total transformation.

  Without knowledge there will be no transformation.

The fifth stage is not linear and has many shifts.

 

 

As conclusion in this chapter consecrated to the action research about bring transformation , not only theoretical study, a focus group  was organized and among findings, the problem of African leaders is the false conversion or the non conversion (absence of spiritual conversion which is a true conversion) because there is a causality between true conversion and impact and transformation of leadership.

A leadership online school was organized and impact was real.

I made also a contribution in science, in creating my model of leadership conversion called: Moleka’s model of leader conversion and Moleka’s stages of conversion.

 

 

 

 

 

 

 

 

 

 

 

 

 

CHAPTER six : milestones for PARADIGM shift in the field of    

 

leadership in  AFRICA.

 

 

A.    Shift in organizational conception and leadership

 

Poormimma Tapas and Shubhra Anand (2016) set a conceptual framework that shows this shift in organizations. For them  organizations are moving from 'competition to cooperation' and from 'sympathy to empathy'. A self-empowered leadership has the cognitive skills of thinking, perception, analysis, synthesis, and reasoning (IQ), and also has the ability to understand the feelings and needs of oneself and others, to display self-control and self-condense, and to use interpersonal skills to respond to others' feelings and needs in appropriate ways (EQ). The emotionally intelligent manager or leader manages employees according to their needs, makes them realize their true potential.

High Spiritual Quotient (Intelligence) also is useful to lead to happiness, peacefulness, high self-esteem and symphonic relationships. Deeper understanding of self, ability to maintain inner stability regardless of the situation, knowing the purpose of life, capability to control ego and connecting to the higher self are the highest virtues of human intelligence. It is commonly observed that talents of individuals get manifested through due nurturing and mentoring by leaders. When leaders target the hidden potential of employees they perform at their best. Spiritually inclined leader can prove to be a 'change agent' for an organization, making sensible and kind decisions.

 

 For Alvin Toffler (1980), the world experienced three great shifts called waves. In the

 

first wave, there was a shift from a culture of hunter-gathered to Neolithic

 

revolution by invention of agriculture. Here the lords were dominants, and using

 

physical strength for cultivating more spaces, more areas, more you have territories

 

more you are powerful.

 

The Second Wave began in Western Europe with the Industrial Revolution and  the

 

steam machine occasioning mass production, mass consumption mass media, mass

 

 recreation , mass entertainment, mass circulation of money, and weapons of mass

 

with the discovery of the secret of atoms enabling the invention of atomic bomb and

 

other mass destruction  arms. In the field of organizations, there are

 

 standardizationcentralization, concentration, and synchronization summarize by

 

the concept of bureaucracy.

 

 

The Third Wave is the post-industrial society. Since 1950s most countries have known

 

a shift from a Second Wave society into a Third Wave society. He coined many words

 

 to describe it and mentions names invented by others, such as the Information Age

 

where the power is not physical strength like the in the agrarian society, nor the

 

 money with mass society of industrial revolution, but the science, the knowledge ,

 

the information is knowledge with spread access and circulation of informations

 

with internet.

 

As consequences, the rise of non-national and super-national powers,

 

the eclipsing of monetary wealth by knowledge and information, the use of

 

nanotechnology, a shift in perception of democracy, a direct interaction between the

 

 government and its population.

 

Continuing the thesis of Toffler, Herman Bryant Maynard Jr and Susan

 

Mehrtens (1996) think a fourth wave or revolution will include environmental

 

concerns and spirituality.

 

The conception of power changes, in the powershift, We have a kind of trinity of

 

power (Alvin Toffler 1990): a combination of the knowledge, the wealth and the

force.

 

 In this new shift based in spirituality, the power must be to empower.

 

 The empowerment according to Anne-Emmanuèle Calvès (2004):  The many origins

 

and sources of inspiration of the notion of empowerment can be traced back to such

 

varied domains as feminism, Freudian psychology, theology, the Black Power

 

movement, and Gandhism. Empowerment refers to principles, such as the ability of

 

individuals and groups to act in order to ensure their own well-being or their right to

 

participate in decision-making that concerns them, specially the poor and

 

marginalized populations, oppressed such as African Americans, women, people with

 

disabilities…

 

 

In this philosophy priority is given to the points of view of oppressed so that they express

 

themselves,  gain power and overcome the domination to which they were subject.

 

 In Pedagogy of the Oppressed (1970), Paulo Freire helps the oppressed recover

 

their lost humanity and achieve full humanization. All begin by their

 

auto conscientization and identification of the oppressors so that they seek

 

liberation.

 

Once the oppressed understand really their own oppression and identify their

 

oppressors, they must dialogue (Wikipedia). 

 

For Paulo Freire (1970), in every society a small number of people , an oligarchy

 

have domination over the multitudes, this situation creates a  “dominated

 

consciousness”  but a transformation is needed to create “critical consciousness.”

 

 He advocates an active teaching method that would help the individual become

 

aware of his own situation to become “politically conscious”.

 

For Anne-Emmanuèle Calvès (2004) the dominant model which started in 1960

 

reducing the development to economic growth is challenged, social dimension of

 

development, bottom-up approaches are put forth, in which aid recipients are

 

considered as active participants in development not passive.

 

Fabrizio Cantelli ( 2011) show that there is an empowerment in form of team

 

(management approach of empowerment ) and an empowerment for civil rights

 

specially among oppressed, marginalized and in context of war as in DR Congo all

 

kind of organizations like churches, NGOs and  government must work in new

 

perspective for the quest of equity and justice in society.

 

 

 

With the limitation of materialism, leaders of organizations have started recognizing the importance of the value of a person as a whole rather than just skills for the job. People want to be aware of meaning of their life and want to bring difference in the life of others, work places becoming more humane. Our lives are often centered on asking the question 'how'? SQ is all about asking the question 'why'?

 

In the Spiritually-Based Organization (SBO), Anselmo Ferreira Vasconcelos

 

(2014) note that the capitalism as economical system as the first cause of

 

the  dehumanization in the world. Workers are challenged to be perfect as

 

machines, as robots without considering environmental threats, religious

 

beliefs and values, men are reduced to things.

 

 

Capitalists are able to kill so that they gain money. I think biblically

 

speaking, this system is a Mammon system where men are ready to do all

 

they can, even kill to gain money.

 

 

In 1990s, petroleum industry of Angola   contributes around US $3 billion in

 

annual revenue to the Movimento Popular de Libertação de Angola

 

(MPLA) ,  their ennemis of União Nacional para a Independência Total de

 

Angola (UNITA)  about US $500 million a year to keep its war against the

 

government but people suffered. About four million lives seeking refuge

 

from war and hunger in the musseque, the overgrown slums of the derelict

 

capital city. Eight million people living in abject poverty , fields were mined

 

so it was impossible to do agriculture.

 

The link between violence and Angola’s wealth has a long history. Over the

 

last 500 years of Angola’s integration into the global economy, violence has

 

indeed been mostly associated with the abundance of resources, the

 

resources war. Slavers plundered Angola’s numerous and geographically

 

accessible people and shipped them to Brazil’s plantations. Colonialists

 

expropriated Angola’s fertile lands to provide an agricultural surplus for

 

Portugal and an outlet for its impoverished population

 

(Philippe Le Billon nd ).

 

 

War in the eastern Congo was caused by the global trade of minerals such

 

as  coltan, a dense silicate necessary for most of the electronic products we

 

have today for the production of phones, computer…a reference to the

 

digital age . In 2008, conservative estimates indicate that 5.4 million

 

Congolese have lost their lives because of ongoing conflicts in the region,

 

most of which has been and continues to be financed through the

 

expropriation and sale of minerals (Jeffrey Mantz 2008).

 

 

https://miro.medium.com/max/965/1*v1kR1AnzRXVKQbtay-TduA.jpeg

Soldiers of DR Congo army where war resources is at work. Source: Charlotte-Cossset (2016)

 

                                

 

 

The multinationals are implicated in this international war.

 

The documentary "Blood in the Mobile" denounces the vicious circle in which

 

the big firms are involved. Director Frank Piasecki Poulsen took an interest

 

in the case of Nokia, which has a large stake in the cassiterite mines in

 

Walikale in Eastern part of DR Congo.

 

 

Companies generally take advantage of the instability to buy minerals at

 

low prices. The minerals they use in the manufacture of their phones, for

 

example. From the profits, observers assume that part is reinvested in

 

armaments to support instability in the region (Charlotte-Cossset 2016).

 

 

It is what some analysts  such as Jeffrey Sachs call a resource curse.

 

The commodity curse has operated Congo for a long time. 

 

The contact with the capitalists and colonizers of Europe at the end of the

 

15th century, made that there are more than 13 million in the conflicts with

 

the Portuguese and the transatlantic slave trade, and the murderous

 

exploitation of rubber and ivory under King Leopold II of Belgium in the

 

end of the years 1800 and early 1900 that killed 10 million Congolese, to the

 

point that it called rubber blood as we speak today of blood minerals.   

 

 The Congo therefore constitutes an ideal-type or a paradigm of what is called

 

thanatopolitics or  necropolitics by Achille Mbembe (Jeffrey Mantz 2008), the

 

implementation of death by politicians and those who exercise sovereignty

 

under the guise of violence and murderous wars.     

 

 

 

DR Congo is so rich in minerals such as

 

diamonds , the gold, the cobalt, the coltan that serves as conductor

 

resistance in the fabric of what is at work in the digital industry

 

 for example mobile phones, gaming devices and microprocessors. 

 

The explosion of digital age technologies in the 1990s and early 2000s

 

coincided with a conflict in the eastern Democratic Republic of the Congo

 

that had become so ingrained that it came to be known as Africa's name

 

for World War I, a protracted engagement involving at least nine

 

Africans, dozens of itinerant militias and armed groups with varying and

 

inconsistent loyalties. As digital technological development struggled to

 

keep pace with global demand, the Congo with nearly 80% of the

 

world 's coltan reserves was increasingly exploited, especially with the

 

release of Sony's PlayStation 2 in 2000, when the price

 

of coltan has increased tenfold due to supply shortages.       

 

All this accelerated violence in Congo, like coltan was traded by local

 

militias for ammunition.   

 

These militias, largely made up of child soldiers, are particularly notorious

 

for their wickedness, as they collectively rape, plunder and assassinate the

 

populations of the villages that fall in their path, a strategy of terror

 

designed to facilitate regional domination

 

between local populations (Jeffrey Mantz 2008).

 

 

The presence of these children in armies has many consequences.

 

Moleka Basikabio (2021) examines the child soldiers who are for the most

 

in the East of DR Congo and the connection with the young called kulunas in West, a

 

relation between West and East and note about 30,000 child soldiers engaged in

Enfant-soldat RDC

Child soldiers in DR Congo with their arms. Source: Emma Benji (2006)

 

 

 

 

 

 

armed conflicts in DR Congo since the rebellion of Laurent Kabila who overthrowed

 

the regime of Mobutu with his troops constituted with child soldiers in majority

 

(kadogo).

 

 A new culture has taken hold of easily killing men, human life is no longer

 

sacred. We can understand from the fact that it is from nilotic people that give a lot

 

of importance to livestock such as cows and oxen. Killing has become easy in

 

Kinshasa.

 

The young Kadogo soldiers who did not have appropriate military training, no

 

notion of international humanitarian law spoke with the population only in

 

imperative mode, in a tone of command with illico presto threats like weye (you),

 

nakupika masasi (I will shoot you at the slightest misstep), mukamate (stop it)…

 

About the war between Laurent Kabila and Mobutu, this reversal cannot be seen as

an isolated action. It took place in larger context of three conflicts: the Great Lakes

conflict, the Sudanese wars and Angolan civilians. The geographical proximity and

political alliances played a key role. As Zaire lacked a national army and a good

administration, its borders became permeable to the enemies.

Mobutu was involved in wars between the government of Khartoum with the South

Sudanese rebellions,   supporting the legal government but its neighbors supported

rebellion like Uganda, Ethiopia, Eritrea and the United States, so the territory of

Zaire become a rear base for attacks by armed movements against Rwanda,

Uganda and Burundi.

Mobutu supported also Jonas Savimbi, an Angolan rebel and

leader of Unita.

To change regime in Zaire, with the weakness of national army, a regional coalition

of armies was set and hidden in the rebellion of Laurent Kabila. Five of the nine

neighbors of Zaire was implicated in this rebellion to bring collapse to Mobutu

regime ( Uganda, Angola, Rwanda, Burundi and Zambia).

The conflict was called by some analysts the first African world war (Filip

Reyntjens ), the continental war (Gerard Prunier) or the Great War of

Africa ( Stearns Jason ) in comparison of the first World War which

made a great number of victims .

 

In this perspective, the recruitment of children recalling the initiatory journey, a

 

passage to adulthood,  specific to traditional African societies. It must also be said

 

that in an environment characterized by chronic insecurity and a virtual absence of

 

state authority, the feeling of self-defense or ethnic (or community) self-defense

 

justifies the permanent existence of local militias.

 

 

 

 

 Ecological devastation came as protected forests were home to warlords and

 

 

dwindling gorilla and elephant populations were devastated by hungry child soldiers

 

 

and unruly miners. In a time when the technologies of the digital age are hailed by

 

 

globalization enthusiasts as the start of a new kind of global age, with some

 

 

prophetically speaking of the death of distance, the productive womb of all

 

 

technological advancement - everyone who actually digs things out of the ground in

 

 

remote places to make our cell phones and Sony Play stations work - struggles in

 

 

vain to overcome digital divides. Despite all of its mineral wealth, the Congo has a

 

 

deteriorated infrastructure, a population living on less than a dollar a day, almost

 

 

non-existent health care, and a relentless humanitarian crisis. Yet despite all the

 

 

devastation that the global coltan trade has brought to the Congo, despite all the

 

 

meanings that can be attributed to this mineral that make it so contrary to the

 

 

optimism of the digital age, the Congolese continue to see great potential

 

 

in coltan and other minerals to bring maendeleo (in Swahili language a kind of

 

development, or a sense of moving forward). Interestingly, the Congolese have taken

 

hold of the mineral trade with inspired courage as they precariously wave forward,

 

 

improvising entire economies out of literally nothing in the forest. The global flow

 

 

of coltan Although there are a few high volume government regulated mines,

 

 

most coltan is mined by artisans in remote villages in eastern Congo. Numbering in

 

 

the hundreds of thousands,  by some estimates as high as a million.

 

 

These diggers work with nothing more than the most basic tools. Often times,

 

 

these coltan villages take days to get from any major town or city over hostile

 

 

terrain, either without roads or at best with poorly maintained dirt roads. 

 

 

 

 

Villagers and boys work the mines, digging and sorting the precious ore by hand,

 

 

under treacherous conditions. Accidents and deaths in mines are common; but

 

 

the diggers will tell you that this is the only way to make a decent living. 

 

 

The cattle were all slaughtered or stolen. If you try to farm, the soldiers will most

 

 

likely steal your crop. Still, the stolen ore can be replaced, as there is a lot of it in the

 

 

ground. Porters who only earn a few dollars for what is usually at least a day's walk

 

 

through the forest carry sacks of coltan weighing up to 50 pounds on their heads to

 

 

intermediaries. 

 

 

The latter are known as traders , who are established in larger villages with dirt road

 

 

access to larger towns.

 

 

Most of the coltan - still in the form of bulk ore that must be refined into tantalum –

 

is then shipped to Australia, the world's largest producer of tantalum. Since Australia

 

also extracts large amounts of coltan , any concrete determination of the origin of

 

tantalum sold on the world market is elusive. Americans, for example, import almost

 

80% of their tantalum from Australia, which is 90% by value, but there is no way to

 

determine what percentage of that total is from the

 

Congo.                                                               

 

 

 The complex process of global trade, which underlies and mystifies this product,

 

parallels that of the diamond trade and also helps explain why many international

 

organizations express a sense of paralysis in trying to tackle the problem,

 

enact reforms.

 

 

Development planners and Congolese government officials

 

have actively advocated the need for a concerted  effort to contain all these itinerant

 

minors. This would appear to control the blood coltan problem by centralizing the

 

mines in places that can be monitored and regulated. 

 

 

 

In addition, it would promote favorable scale economies for the international sale

 

since these mines can be easily made accessible by road and

 

air and instruments mechanized .       

 

 

These are the same traders who bought and sometimes still buy coltan from

 

warlords, and  some of the traders are warlords themselves. 

 

Any effective development strategy must seriously address the problem of market

 

closure and the goal of replacing the government-subsidized cartel on the mining

 

sector with more sustainable institutional structures.    

 

Among consequences of these resources war, multitudes of war displaced

 

live  in inhuman conditions and women raped.

 

 

According the RTBF journalist Saskia Violette (2018),  1152 women are said

 

to be raped per day, or about 48 rapes per hour. These are all women who

 

are socially rejected. Discriminated and stigmatized by their community,

 

they must live alone with this image of a raped woman.

 

 

The types of acts of sexual violence that victims report experiencing during conflict are

 

only a reflection of the context in which they are perpetrated. Concerning women, the

 

following acts, whether perpetrated in organized gangs or not, are reported:

 

- Rape and torture, often in front of husbands and children. Rapes are perpetrated with

 

sexual penetration or by using objects such as guns, knives and others;

 

- Forced impregnation: women kidnapped and raped over several days until they

 

become pregnant;

 

- Genital mutilation: genitals burned or damaged with sharp objects;

 

- Forced sterilization and forced abortion: beatings and injuries to cause miscarriages in

 

pregnant women, fetuses torn from the bellies, uteri punctured with gunshots or other

 

sharp objects;

 

- Forced prostitution / Sexual slavery: women abducted to serve as housewives and sex

 

slaves in militia camps (Nissou Ines Dossa 2013).

 

 

 

 

https://lh6.ggpht.com/-GSVpE3p5Ymg/TWJxSRJGMsI/AAAAAAAAD9k/Giv49KmgSw4/les%252520refugies%252520congolais.jpg?imgmax=400

War displaced in East of DR Congo. Source: Radio Okapi (2015)

 

 

 

 

 

 

 

DRC’s displaced  families at riskA refugee camp. Source: The Herald (2021) at Mugunga (East DR Congo).

                  Here more than 50,000 refugees are piled up.

 

 

 

 

In the attempt to give  a human visage to capitalism, social responsibility is

 

proposed to be implemented and corporate  and invited to change so that

 

they be  social serving, not purely economic.

 

 

A SBO promotes  an employee-friendly work environment, , creativity and

 

innovation, personal and collective transformation, service orientation ,

 

high performance…

 

Its managerial decisions are inspired by the awareness in social, natural

 

environment, and the larger society. In these organizations human beings

 

are viewed as multipotential.

 

Organizations moving from market consciousness to social and spiritual

 

consciousness achieve better integration of ideals of efficiency, equity and

 

equilibrium.

 

 

To summarize, SBO should have these characteristics:

 

- it should meet the needs and satisfying societal wants , implement  corporate social

 

responsibility actions such as  promote the well-being of stakeholders , doing good,

 

behaving ethically,  building strong reputation…

 

-  to show internal marketing policies  to value its employees, promoting work

 

motivation and job satisfaction, enabling happiness in the workplace and getting

 

employee s trust… involvement, engagement, and commitment with organizational

 

goals).

 

 

 

In the same vein Louis Fray and Melissa Sadler (2012) gave milestone for setting

 

business model  through spirituality, putting in correlation ethical leadership, social

 

responsibility of the enterprise, searching the wellbeing for followers or employee,

 

performance…without neglecting the profit.

 

 

An economic model conversion is required for more considerations of humanity, a

 

new relationship between workers and capitalists.

 

 

 

 

I think a study must be made about economical system of Africans nations to help

 

them made a “deconnexion” ( Samir Amin 1986), to be out of world capitalism.

 

As demonstrated by this great African economist, deconnexion is not

 

autarchy by is necessary for some needs such as:

 

 

- the need for disconnection is the product logical policy of the uneven nature of

 

the development of capitalism. This concept of unequal development goes

 

beyond the immediate appearance illustrated by the pyramidal distribution

 

average per capita incomes of the various capitalist countries.

 

 

It implies a certain conception of the law of value and a theory of the value of

 

labor power and transfers values ​​in the world system.

 

- the option in favor of disconnection must be discussed in political terms. This

 

proposal results an interpretation according to which the constraints of

 

economics are absolute only for those who accept the merchant alienation

 

peculiar to capitalism, and then of this one an -historic system with an eternal

 

vocation.

 

 

The debate at the political level involves in turn the analysis concrete of tactic

 

articulated on a strategy ( Samir Amin 1986).

 

 

A country like DR Congo is always in capitalism of state system inherited of

 

colonization. It requires a great work for sociologists, economists, political

 

scientists, anthropologists, philosophers and others scientists to conceive an

 

economical model adapted to Congolese. How to implement capitalist ( capita:

 

head i.e individualism) in a society of biso ( we)?

 

 

A.    The necessity of integrating the culture of contextual reality  in theory ( for a

contextual leadership or leadership in context)

 

In searching to understand how culture influence the presupposition in Bible

interpretation, Joseph Eldho (2013) gives an insight to understand the notion of

culture. For him, this word was used for the first time by anthropologist Edward

Burnett Tylor a pioneer in the field of anthropology considering the culture as a 

complex whole which includes many elements such as belief, knowledge, art, law,

morals…

 

 Each culture contains seven  elements which are:

-Social organization including families and social classes.

- Customs and Traditions

-Religion

- Language

-Arts and Literature

-Forms of Government

-Economic System

All these elements are to take into account for a contextual theory or paradigm.

 

Peter Blunt and Merrick L. Jones (1997) showed the limits of some western

paradigms in African and Asian context.

 

Asian people such as Chinese has concepts and philosophies near of the African

Worldview.

 Let us take the case of yan and ying, to live in society cannot be possible without

others, near to Ubuntu or bisoism.

 

The principle of Yin and Yang is that all things exist as inseparable and contradictory

opposites, such as dark-light, old-young,  female-male. The principle, dating from

the 3rd century BCE or even earlier, is a fundamental concept of philosophy in

Chine and culture . The two opposites of Yin and Yang attract and

complement each other and, as their symbol illustrates, each side has at its core an

 

 

 

Yin and Yang (by Dan Carter, CC BY-NC-SA)Source: Mark Cartwight (2018)

 

element of the other (represented by the small dots). Neither pole is superior to the

other. An increase in one brings a corresponding decrease in the other, a

correct balance between the two poles must be reached in order to achieve harmony.

 

Yin is:

-feminine

-black

-dark

-north

-water (transformation)

-passive

-moon (weakness )

-earth

-cold

-old

-even numbers

-valleys

-poor

-soft

- provides spirit to all things.

 

Yang is:

-masculine

-white

-light

-south

-fire (creativity)

-active

-sun (strength)

-heaven

-warm

-young

-odd numbers

-mountains

-rich

-hard

-provides form to all things.

 

 

According to the Chinese, the constantly evolving relationship between the two poles

is responsible for the constant flow of the universe and life in general. When there is

also great imbalance between Yin and Yang, disasters can occur such as floods,

droughts and epidemics.

These concepts became popular with the works of the Chinese school of Yin yang

who studied philosophy and cosmology in the 3rd century BCE.

 

I don't know why the female is dark and the male is white. Despite some points of

view relating to their cosmogony, these concepts are proof of creativity and

contextualization for the Chinese.

 

In leadership, the importance of this idea is a practical matter, not a philosophical

one.

Leaders are no strangers to the idea that skill sets come in pairs. They often refer to

themselves as "balanced" or not, as "task-oriented" or "people-oriented". Despite this

awareness, however, that few leaders are able to combine opposing approaches into

one holistically. They usually resolve the tension between the two sides simply by

taking a position and favoring one over the other. In fact, unbalanced leadership

could be described as a dysfunctional duality, in which one element of a pair of

forces has grown up to dominate and to delay the other.

Part of this is the result of conscious decisions leaders make on a daily basis,

but much of it is tacit and unconscious, the product of the innate qualities of rulers

and experiences. All their lives they have learned to define their leadership

personality the basis of being one thing and not another: if I am daring, I will never

be able to back down.

If I am a visionary, he is limited to worrying about operational details. Above

over the course of a career, one force enlarges while the other atrophies.

 

All leaders are confronted with two fundamental dualities: the need to

being energetic combined with the need to be empowering and the need to have

there is a strategic direction which must be associated with operational orientation.

These dualities are the components of the “how” and the “what” of leadership.

 

In other words, energetic leadership takes the lead and commands while

empowering or empowering leadership enables others to lead, it is a form of

empowerment. The intense tension on these two sides

determines how people work together. Strategic leadership looks to the future and

positions the organization for the future while operational leadership works for

short-term results.

This tension determines the organizational issues that managers and leaders focus

on (Robert E. Kaplan and Robert B. Kaiser 2019).

 

 

 

B.     Shift perspective from Work 

 

One of the first point to develop in order to have a spirituality and develop

 

it in one's activity as a leader is to start by having a new perspective on the notion of work. Long considered a commodity by economists, due to its value and in exchange for consecrated force, labor must also be seen differently. 

Adam Smith advocated possessive self-interest as the general principal that gives a  regulation to  the actions of every man and thought that It is not from the benevolence of the butcher, the brewer, or the baker, that we expect our dinner, but from their regard to their own self-interest. For him the work is the expression of the self, the ego, the quest of own interest.

Karl Marx rejected the notion that work was simply a means to material ends believing that work is an instrument to humanize nature for individual self-actualization and societal development.

Both systems argue for immutable laws rooted in the inevitability of history and nature, in reality they are all utopia .

For Pope John Paul II work is part of who we are and what we do. It touches all aspects of our lives. In his side American sociologist  Robert Bellah argues that work is intrinsically interesting and valuable is one of the central requirements for a revitalized social ecology (Peter McGhee 2019).

 

Work is also a service, a vocation, a ministry instead of being just a profession or a job.

 

It is man in his entirety as mind, soul and body that participates in it, regardless of

 

whether it is manual work or intellectual work .

 

 

In the book of Genesis the work is seen as worship because the word translated as

 

cultivating the garden (Genesis 2,15), avodah is Hebrew can also mean to

 

worship. Work is a way of worshiping or praying. 

 

The work of man is an imitation of the work of God the creator of the world and of

 

his attributes such as creativity, order… Thus we speak of Jesus as the son of a

 

carpenter, in fact reflecting God the great carpenter and the great builder , the one

 

 who organized everything for the harmony of the universe.

 

 Through his work, man participates in the economy of salvation. By the work of the

 

 winegrower the wine which is used in the Lord's Supper as the blood of salvation is

 

produced, in the same way the work of the baker, miller or miller then of the grower

 

of wheat, the bread which is the mystical body of Jesus is produced and those who

 

participate in this education, enter into communion with Jesus and by this gesture

 

proclaim the death and return of Jesus.

 

The cross which is the instrument of the salvation of humanity is the work of

 

carpenters who cut wood, blacksmiths who made nails ...

 

It is no wonder that in the Bible account the first man to be filled with the Spirit was

 

a craftsman and not a priest or a prophet. In this way the Bible spiritualizes human

 

 labor whatever it is.

 

 

Max Weber in The Protestant Ethics and the Spirit of Capitalism shows how the

 

Puritan Calvinists had a spiritual vision of work and an appropriate ethics, a life of

 

asceticism, which laid the groundwork for the constitutive economic development of

 

 the modern economy. Through work they wanted to manifest the glory of God and

 

the work is to give glory to God.   

 

Then Calvinist Protestants saw in work a call, a vocation that is called in German

 

" beruf ", a task assigned by God (2013).  

 

 

First of all, the work will take on the value of a duty to be accomplished,

 

a profession is a response to a summons from God, to exercise a profession in his sense

 

is to accept the assigned fate by God.

 

 

 

 

The second  trait of work  is service of God. Work cannot be understood only from

 

within of productive organization, it cannot be understood solely as

 

factor of production or as use value.  Its productivity and performance cannot be

 

explained by economic incentives alone through manipulation of the wage rate.

 

 

Jacques Ellul (2018) defines vocation as free action, but carried out with the same

 

care as work, which has a social impact.

 

If the vocation has the advantage of reconnecting man to his task, it still remains to

 

find it, even to invent it.

 

On the other hand, its reverse image, "food" work, does not prevent investment in a

 

vocation; on the contrary, the constraint and the insignificance of this work push the

 

individual to express himself in a transcendent task. Work and vocation are

 

therefore linked by a dialectical movement, they enrich each other.

 

Rather than entering by vocation into an order established by God, one must enter

 

into the order of necessity and the disorder of the world in order to question them by

 

seeking to express one's vocation there.

 

 

Naïma Ghermani (2013) develops  the Protestant conception of work as beruf by

 

taking the example of princes converted to Protestantism. 

 

The conversion of certain principalities to the Lutheran Reformation involves a

 

redefinition of the duties of the prince and of his obligations towards God and

 

towards his subjects. To define the latter, the authors of Miroirs de princes use the

 

term " Beruf " which signifies both vocation and profession. The  prince is responsible

 

for the salvation of his subjects. The vocation of the Protestant prince can then take

 

on a sacrificial dimension. 

The prophet Daniel (Daniel, 4, 8-12), defines the qualities of a good prince, as

opposed to tyrants.  

 

For this reason the princes and the pious lords are a consoling and agreeable example that the Lord God represents, also for this tyrannical king Nabuchodonosor, in the form of a beautiful tree under which all animals will rest. By this means, God shows us that he gives and maintains calm and peace, protection and refuge, food and earthly goods through political authority, and that it is pleasing to him.

The work of the prince is a self-sacrifice illustrated by the example of King Alfonso of

 Spain who ordered a garment on which was painted a pelican which, piercing his

chest with his beak, nourished his offspring with its blood with the motto “ pro lege et

pro grege ” meaning “ one's blood for religion and for its subjects”.

 

Louis Fry et al. (2014) notes that Saint Benedict (c. 480-543) before the Reformation wrote its rules for monastic life, emphasizing the integration of prayer life and work which complement each other in the daily discipline of spiritual formation on the path to holiness. For him, the work that included most of the hours of the day of the monks as sacred as the regular hours prayer that punctuated the work, as both give discipline to the body and soul, so it serves a good end. Benedict's teachings influenced the Christian West, in both the monastic and secular understanding of the holiness of work.

During the Reformation, Martin Luther reaffirmed the holiness of the ordinary, daily work carried out by lay people, whom he felt to have been devalued by

the gradual elevation of the monastic life of the Church over the life of the laity

through the medieval period. Luther asserted that everyone, regardless their call, must "seek perfection" in their work, achieve holiness through the discipline of working faithfully.

During the Industrial Revolution, Protestants developed a work ethic that aimed to spiritualize the workplace. By the concept of a "call", he Protestant work ethic holds people accountable for doing the best they can in their worldly stations rather than disengaging from the world in a quest for perfection.

If ethics have given meaning to work and the workplace, it has pessimistic view of humanity in which humans are fundamentally sinners and must deprive oneself of earthly pleasures to avoid hell and reach heaven.

The Industrial Revolution strengthened Protestant views by advocating objectivity and shift the focus to free will. These assumptions influenced ideas about management and work. The scientific concept of "cause and effect" suggests that the past predicts the future, social structures need hierarchy, and a supreme controlling agent must having power. Therefore, the classical management theory, rooted in the Protestant Work ethic, affirms the need to exercise autocratic power and power, minimize conflict between employees and resistance to work.

Here  I showed a shift in the level of conception, understanding and the new vision of

work.

In the following point, I show how to bring or introduce Christian  spirituality in the

workplace or different kinds of organizations.

 

C.     Introducing Christian spirituality to the workplace

Enable the implementation of spirituality and spiritual intelligence in the workplace does not mean that the workplace is now functioning religious doctrines. Spirituality at work is more about experiencing meaning, purpose of its mission in the workplace and decision-making on fundamental or ethical values ​​(A. Rego and M.P Cunha 2008).

 

For Anshul Anil Kumar Gupta (2017), spirituality at work (SAW) is a new paradigm in organizational science. Certain factors motivated the study of spirituality in the workplace such as absenteeism, decreased engagement, decreased employee productivity, ethical issues in many organizations that have shaken the business world and demonstrated the need for a new approach to human resources

management in organizations.

Spirituality at work begins with recognizing that people have both an inner life and an outer life and that nurturing the inner life can lead to a more meaningful and productive outdoor life.

 

Most people describe the experience as having one or more of the following:

- a physical sensation characterized by a positive state of excitement or energy

-positive effects characterized by a deep feeling of well-being and joy

        -its cognitive characteristics imply a feeling of authenticity

          -an awareness of the alignment between their values ​​and beliefs and their work

   - the conviction that one is engaged in meaningful work which has a higher purpose

-an interpersonal dimension characterized by a feeling of connection to others and to a common and collective goal

-a mystical dimension characterized by a feeling of perfection even transcendence.

 

According to Anshul Anil Kumar Gupta (2017), there are two levels: the

individual level and organizational level. Spirituality at the individual level is the

recognition that employees have an interior life that needs to be nurtured, developed.

Second, recognize that employees seek a broader mission of their lives through work

and therefore engaging the soul of employees is the highest form of employee commitment.

Organizational spirituality, on the other hand, is a reference to a "corporate soul" if

you are the employer to employees. It refers both to the top line, to the goal of the

the existence of the organization; and the bottom line, profitability.

Spirituality at work is an interactive result of individual spirituality and organizational spirituality.

 

The implications of spirituality in the workplace are:

- Meaningful work implies that the work should be such that employees see the meaning of their life through the work; It sets their minds on fire and engages their  soul. A thorough understanding of the position, its requirements and personality / experience is essential to establish this dimension.

-Interdependence means that employees must feel a sense of belonging and attachment to work. You have to tell them that they "belong" to the workplace and that they can be as comfortable with themselves at work as they are in their personal life. You have to put them at ease to share their emotions at work.

-Compassion in organizational culture manifests itself when treating employees with

the greatest care is the main motive of management, considered the most valuable as the gains.

Spirituality at work is relevant has many positive impacts at the level of organizations because it has been shown to solve problems linked in particular to great creativity, a sense of personal development, honesty and trust within the organization, increased commitment to organizational goals

(Sukumarakurup Krishnakumar and Christopher Neck 2002).

As an experience of interdependence and trust between people involved in a job process, spirituality in the workplace leads to the collective creation of a motivational organizational culture, embodied by reciprocity and solidarity and

performance, organizational excellence (Regenesys Business School) .

 

Law (2008) created a model of spiritual leadership for use in workplace. This model connects the individual to the organization in such a way that the organization and the individual experience growth.

In my Christian paradigm, I answer the question of how to present Christianity spirituality in the workplace?

  

    I am inspired in the following lines by the work of Peter McGhee (2019) which uses the concept of Christ Spirituality at Work (SAW). Simply put, Christian SAW wants to have a living and active faith in the workplace. However, if we take the thin definition previously provided as a basis, then Christian SAW may involve finding purpose in our works by directing them to God the Father, as a larger reality strengthening our spirituality. Such focus ensures that there is no difference between the spiritual and the physical (i.e. work) since the two are an inseparable unit. A Christian SAW would also require developing an authentic holistic self through our works that imitate the Son of God, Jesus Christ. Christian SAW means working with the larger community (including the environment) through the Spirit to accomplish God's ultimate goal, a redeemed and renewed creation that expresses God to himself.

I. Integrating SAW from top down approach

It is generally accepted that people want to integrate their worldviews and spiritual practices into their work environment. Therefore, several authors have developed frameworks to help organizations integrate SAW.

For Arnaldo Oliveira (nd), the theories and organizational models that ignore the spiritual dimension will remain deficient. Graber and Johnson discussed the rationality of the spiritual dimension in organizational life. They concluded that the pursuit of spiritual growth and fulfillment should not be separated from work because of the challenge of balancing the personal, subjective and unconscious elements of individual experience with rationality, effectiveness and personal sacrifices demanded by organizations. Other authors such as Bickham, Conger, Marcic, have championed organizational designs that embody a sense of community and spirituality and have discussed the leadership potentials associated with the integration of spiritual values ​​in the field of management. Thus, this new, broader and new characterization of leadership could contribute to the development of a professional life that benefits the organization, its members and the community.

Marcic (1997) recommended the incorporation of spiritual values ​​into modern organizational theory as an alternative to reengineering and downsizing.

Mitroff and Denton (1999b) identified five different organizational models based on religion or spirituality. The religious-based organization is either positive towards religion and spirituality, or positive towards religion but negative towards spirituality.

Evolutionary organizations begin with affiliation to a particular religion and later adopt more ecumenical principles.

The organization in convalescence works in the same way as institutions like Alcoholics anonymous as a means of fostering spirituality.

In socially responsible organizations, founders are guided by spiritual principles which they apply directly to their business. Philosophical principles that are not tied to any particular religion or spirituality guide the founders and leaders of value-based organizations.

Mitroff and Denton suggested that these five models could offer major change alternatives for organizational theory and for some of the recent management remedies, as each model was born after the occurrence of a critical event. Thus, the impetus to pursue spirituality comes from the desire to be successful in overcoming crises.

Cash and Gray (2000), whose integration model is based on two categories: observance and manifestation, are another early promoter in this field.

Observance involves activities that include time off work to celebrate holidays, to commemorate traditional events, or to attend Sabbath day services, as well as time off to attend religious or spiritual missions or retreats. .

Protest, on the other hand, involves individuals' desire to express their religious experience at work and may result in requests to wear religious jewelry or clothing or to discuss faith in the workplace.

While everyone should be allowed to practice their spirituality in their workplace, there are limits to this. Such a practice must meet the reasonable demands of the organization and cannot violate the rights of any other employee to dignity and respect. Hicks also develops several limiting standards. Among them, non-degradation. This prevents employees from engaging in any kind of degrading behavior towards others.

Non-coercion, another norm, limits individuals from using official positions or power to impose their spirituality on others.

Pawar states that spirituality can be facilitated at work from an individual, group, organizational or leadership approach. The first of these is to cultivate spirituality within individual employees which then positively influence the organization. For example, Emmons (1999) notes that spiritual skills that enhance decision making can be fostered through employee training and development programs.

Another approach requires organizations to encourage individual experiences of SAW by using more organic and flat structures, autonomous and participatory decision-making, self-managed teams, openness and transparency to spiritual beliefs and values, and support systems. collective recognition and reward.

For Fry (2003), ideas about spiritual leadership postulate that leaders empower followers with a vision that gives them a broader purpose for their work. It means cultivating agreement between a given vision and firm values ​​to achieve a good person and good spiritual organization (SP-O). This ultimately promotes increased engagement, improved performance and social responsibility.

Some researchers have moved from such generalized attempts to more industry-specific models. For example, Lee et al. (2014) argue that service industries are uniquely affected by emotional labor and that SAW can mitigate its negative consequences within an organization. Therefore, they provide a framework that integrates SAW's influence on staff, customers and the business. They propose

Spiritual values ​​such as respect, humanism and integrity, when combined with an ethical climate, mediate between spirituality in the workplace and employee satisfaction and engagement, organizational performance and sustainability, as well as customer satisfaction and loyalty.

For Lee et al., This happens because SAW creates an environment where staff are engaged in meaningful work and develop an authentic inner self, which ensures that the negative effects of work emotional occur less frequently. In addition to these, SAW also cultivates an organizational context where personal transcendence and connection with others are nurtured, and encourages P - O spiritual adjustment.

Focusing on the hospitality industry, Gatling's (2015) model begins with SAW which gives an individual's work personal meaning and purpose. This in turn increases the energy and pleasure of work. Then, SAW creates feelings of community, which leads to a better connection between workers, empathy and support, and a shared vision. Finally, SAW generates alignment with broader organizational values. This encourages employees to connect with the goals and mission of their organization. Together, these factors generate several benefits, including increased job satisfaction, increased sense of commitment, and reduced intention to quit. Not surprisingly, these results are prevalent in the SAW literature.

The above models provide an overview of the efforts of the SAW literature to integrate spirituality into organizations. Although not exhaustive, these models share some similar attributes. For example, they all take a broad approach that could apply to a wide variety of spirituality, industries and organizations. Furthermore, they all articulate similar general spiritual values, and they all state that SAW will produce positive organizational results, although that is not necessarily the goal. These models are useful to some extent, but they often lack the religious specifics of religion ((Peter McGhee 2019).

 Approach of Krishnakumar and Neck, that of the religious vision. They describe this as being specific to a particular religion, with all of its relevant beliefs, values ​​and practices. For example, Christians often view spirituality as a call to participate in the work of the Triune God towards the redemption of creation, but as Houghton et al. (2016) note that these religious perspectives are often marginalized in the field of SAW.

In response to this gap, Miller and Ewest (2015) developed a faith-based integration model of SAW based on the previous work of Miller (2007), they propose four approaches to faith in work contexts: avoidance of the faith; based on faith; confident; and respectful of faith.

In God at Work, David W. Miller examines how this Faith at Work movement developed and considers its potential value to business and society. Done well, the integration of faith and work has positive implications on a personal level, as well as for corporate ethics and the wider economic sphere. At the same time, the growing expressions of religion and spiritual practices at work also pose a threat of division and discrimination.

 

Drawing on knowledge of theological ethics as well as the sociology of religion, Miller analyzes the history of the Faith at Work movement in modern times from its roots in the late 19th century to its formulation and trajectory. modern. It examines the diversity of its members and modes of expression, and builds a new framework for understanding, interpreting and criticizing the movement and its future.

Offering compelling new evidence of the depth and breadth of spirituality at work, Miller concludes that Faith at Work is a social movement in good faith and here to stay. It establishes the importance of this movement, identifies possibilities and problems, and points to future research questions.

Miller and Ewest (2015) argue that the “faith-abiding” model and holistic approach adopted are new.

The organization that rejects faith removes personal or community expressions of faith, religion, and spirituality at work. These organizations see religion and spirituality as problematic. Miller and Ewest argue that this modality forces employees to compartmentalize. Unfortunately, when employees do this frequently, they can compromise their holistic selves, which exposes them to mental health issues, as well as being more likely to engage in unethical behavior.

At the same time, they are not as likely to produce the beneficial results described in the SAW literature. Faith-based organization, on the other hand, is the opposite of this; they tend to build the whole business around orthodoxy and orthopraxy with one faith. Often these organizations have a founder or CEO whose deep faith influences the overall history and culture of the organization.

Faith-based organization does not crush the  expressions of faith, but at the same time, it does not encourage them either. Similar to the approach taken by Cash and Gray (2000), these organizations recognize employees' requests for observance and manifestation of faith and accept them in accordance with legal requirements. If avoiding faith means categorically rejecting any form of religious or spiritual expression, and faith-based means welcoming such expression with open arms as long as it is confined to a singular faith, then faith-based businesses take a minimalist compromise approach. . They do the bare minimum, what they are legally required to do, and nothing more. Like the organization that shuns faith, these companies are unlikely to gain any real benefit from having spiritual employees.

Finally, faith-based organization is a new way of appreciating the connection between faith and work. Unlike the firm that eschews faith, this entity actively seeks to encourage and embrace all expressions of SAW equally (Peter McGhee 2019).

 

I. Integrate Christian SAW top down approach

For Peter McGhee (2019), top-down concerns theological and organizational approach of SAW.

I think in top-down approach, the role or leadership must also be noted.

Although this is an improvement over previous attempts at integration, Miller and Ewest's (2015) model is still a top-down, organization-centered approach, and is broad in its application of religion. . He does not answer the question: How could a Christian integrate his faith into work so as to remain faithful to his orthodoxy and his orthopraxy?

 

Historically, such an interaction has been understood in three ways (Jensen 2006). An ascetic stream of thought that sees human labor as an antidote to laziness and a means of creating disciples, while producing wealth for the common good. Work has a restraining function and a productive function, saving the soul from idleness and sharpening the taste for spiritual things. Unfortunately, such a view tends to elevate the spiritual above the physical, and ultimately created a dichotomy between clerical work (which was considered superior) and the ordinary efforts of the layman.

Another school of thought saw work as a call, a vocation. Responding to Catholic views that only clerical work was spiritual, and a bourgeoisie had economic interests, Protestant reformers argued that all Christians have both a spiritual and a worldly calling. They have developed universal priesthood for all believers, each person in every job is a priest, performing his job as a duty given by God. Unfortunately, some of the ideas of the early reformers on work produced unfortunate results. By way of illustration, they have been used to justify socio-economic hierarchies that exploit and alienate workers (Peter McGhee 2019).

 

As a result, another school of thought developed which viewed work as a form of salvation (Jensen 2006). Enlightenment thinkers like G.W.F Hegel, after noting that human labor denigrated into slavery under capitalism, sought to transform the nature of work in such a way that it leads to self-realization. Hegel believed that the Absolute Spirit will not rest in alienation, which Spirit seeks to express itself, in part, through the work of our hands and our mind. And rightly oriented work sets human beings free. Ironically, it was Hegel’s spiritual view of the work that laid the foundation for Karl Marx’s atheistic ideas. For Marx, work was ontological in that humanity invents itself and the world through its work. However, this only happens when workers collectively own the means of production; until then, industrial capitalism will continue to exploit and alienate the proletariat.

 

20th century Christian thinkers also differ on the integration of faith and work. The famous theologian Karl Barth (1961), saw work as an economic necessity and the Bible as the support of this understanding. For him there is no choice but to work, earthly work being of secondary importance to Christians, whose main role is to be an active disciple of Christ.

Jacques Ellul (1976) goes further by asserting that work has no absolute value. It is a necessary evil that lacks ultimate value before God

It is only a grace or a gift from God that we must thank him for.

More recently, theologians like Douglas Meeks (1989), Paul Marshall (1980), Miroslav Volf (2001), and David Jensen (2006) have taken a more positive view, arguing that Christian work by definition is part of God's plan for creation, and has eternal value. In this same perspective, McGhee and Habets (2018) developed an integrative model of Christian spirituality and work using the ideas of T.F. Torrance (Peter McGhee 2019).

 

According to Torrance , human beings are defined by the relations to God, the created order and fellow human beings, so, differentiating between our faith as spiritual and our work as physical is unfounded. This is the true telos  of being human.

As imago Dei, men are  as Priests of Creation and Mediators of Order in workplace. As priests, humanity’s calling is to assist the whole creation  to realize and evidence its rational order and beauty and thus express God. As mediators, the humanity is the one constituent of the created universe through whom its rational structure and astonishing beauty may be brought to word in praise of God, his Creator.

How redeemed humanity orders its environment becomes a form of embodied worship, a living and concrete witness of God. Thus, Christians bring forth order and beauty that would not have been possible otherwise. This is their true calling, to co-create and act as stewards of God’s creation.

For Torrance, this occurs primarily through the natural sciences but Flett and Habets find this conception  too narrow .

All work is spiritual unless it violates God’s law. At the same time, we are personal beings, our work is unique to us, and as such, it takes on new importance because whatever we do, it conforms us to the image of God, who is Jesus Christ (2 Corinthians 3,18). For instance, we image God in our labors when we treat others as ends and not means (opposing exploitative labor practices), and when we steward God’s creation as opposed to diminishing it (reducing the causes of climate change).

Finally, as relational beings, work becomes an important social context by which to enact this image. The picture that best captures this is the notion of human beings as co-creators and co-redeemers with God through our work (Peter McGhee 2019).

As co-creators, a Christian’s labor participates in God’s new creation, and involves doing work that reflects God’s image in us back to Himself. Dorothy Sayers notes that

work is a way of life in which the nature of man finds its proper exercise and delight and so fulfils itself to the glory of God.

Work has value in itself,  it is where we find spiritual, mental, bodily satisfaction, and is the medium in which we offer ourselves to God.

Workplaces are where we serve God, and the work itself must be accepted and respected as the medium of divine creation, and all work which is exploitative, wearisome, or destructive is prohibited since it does not reflect God’s nature and often cooperates with powers that wish to ruin God’s telos for creation.

As Christians, the work is vocational in a holistic theological sense. Since our labors participate via the Holy Spirit in God’s eschatological transformation of the present, any view of work that is selfish, dehumanizing, and focused on material goals at the expense of spiritual ends is problematic. When viewed through the lens of co-creators and co-redeemers, our work takes on intrinsic value and ultimate meaning as it looks forward to God’s new heavens and new earth. 

Christians ought to work in organizations as embodied witnesses to the glory and eternal purposes of God, and bring  service to humanity’s real needs, developed a corporate distinctiveness that focused on character and virtues, and enhanced decision-making to transcend individual and organizational self-interest(Peter McGhee 2019).

Kent Rhodes (2006) proposes a model of workplace spirituality based on six elements. It is valuable for all kinds of spirituality. I think it is also valuable for Christians.

1. Emphasizes sustainability

The question of sustainability is associated to spirituality in a context of production

and commerce of limited resources because it seeks to contribute to the greater good

of humanity and a best future for the next generations in the world. It also has the

potential to actually increase market value and attract investors. It gives a quality

image of the work done.

Christians as leaders in organizations must identify potential long-term impacts or

the implications of actions which could cause an eventual negative impact on

business.                                                                                                                                                      

I call it a strategic dimension of spirituality.

2. Values Contribution

As leaders, Christians must provide visions not only  for excellent service to the

customers, but contribute to the betterment of the world such as voluntary services to

the poor in free time and as leaders to work as servants of employees , of the

customers and servants of the community.

I call it a service dimension of spirituality.

3. Prizes Creativity

As Christians leaders of organizations,  provides resources to help people to uncover

their creative potential and to practice creativity within the organization because

creativity is a key for successful organizations.

The creative capacity is for all workers not only for a few elite. To be creative is to act

like Elohim, the creator of all things.

I call it a design thinking dimension of spirituality ( design thinking is a new

approach for organizations focusing in innovation and using tools such as

visualization, declaration…a spirituality in work for better service to humanity).

 

4. Cultivates Inclusion

As Christians leaders, implement a plan which  include individuals who are excluded

and marginalized in a professional community or global society of  due to physical

disabilities, skin color or ethnic for example. It is a manifestation of love and

acceptance to builds a sense of community.

I call it an inter membership dimension of spirituality (Paul said in Romans 12,5 we

belong to all the others not only as Christians community but also as human

community).

5. Develops Principles

Leaders  assist employees in integrating personal growth, faith, learning with

job performance benefits to the organization and provide resources which can help

employees better understand themselves,  develop successful professional and

personal relationships, enhance personal management and leadership skills.

I call it potential development dimension of spirituality.

6. Promotes Vocation

The organizations  which understand workplace spirituality go beyond being only

supportive of learning and development but help employees develop a sense of

calling or identification of passion about their lives and their work.

Here Christians leaders must help employees or workers to  discover their gifts and

how to make an appropriate utilization of theses capacities in the organization.

 

VII.            Integrating Christian SAW from the bottom-up approach

 

To understand how Christian SAW can  better integrate Christian spirituality  in real-life work experiences, Peter McGhee made an investigations in many organizations (2019).

And he suggests four global elements for Christians spirituality in a context of workplace: Open Culture to SpiritualityProvide More AutonomyAim for Higher Goods, and Supportive Spiritual Leadership. The context of every organizations is a key for SAW.

 

1. Open Culture to Spirituality

Organizations that allow spiritual people to express their spirituality , their inner feelings and values without  fear or exclusion in a manner that gives them constructive feedback may encourage SAW. In permitting individuals to exercise their spiritual values, they engaged with the organization more and this often led to better outcomes.

2. Provide More Autonomy

Spirituality as a holistic phenomenon resists the control, the formalization and reductionism of bureaucratic structures so common in organizations of our days. Such structures by nature focus on external goods and short-term goals. Structures, process or polices which provide, self-management or more autonomy, and distributed decision-making may enhance SAW.

3. Aim for Higher Goods

Spiritual persons cultivate a deep and  an inner flourishing life, have a big community interconnectedness, a desire  for transcendent purposes, so organizations are to establish  goals and strategies that aim good ends. Spiritual praxis may be enhanced as individuals see a good fit between what they believe the firm’s praxis.

4. Supportive Spiritual Leadership

Spiritual leaders act in altruistic ways, care for others and aspire to community. They set the tone of the organization and in doing so, strengthen the prospect that employees will fit their spiritual values with their work context (Peter McGhee 2019).

Causal model of spiritual leadership by Louis Fry (2016)

 

spiritual-leadershi-model-chart

It is a causal model showing that spiritual leadership draws its source, its origin from the internal life with prayer, worship, meditation, and this impacts the development of virtues such as love, faith or the hope for a better future. and this manifests itself in the form of a vision, a call to act differently, and it is this vision better this mission that gives meaning to the life of the leader. Spiritual leadership also works to ensure that there is love for others in the organization based on the values of selfless love. Leadership itself being an example to follow. Thus a feeling of belonging is created, consequently impacting the main individual and organizational results (Louis Fry 2016).

The weakness of Fry model is in its pluralistic approach so the spirituality is unidentified, do a personal relation and experience to share in workplace context is difficult. He doesn’t note the divine source of leadership.

To finish, spiritual leaders ought to create frameworks for putting into practice for example the establishment of cults or subjects of meditation, or integrate a counseling or chaplaincy service.

 

VIII.         Daniel and the spiritual intelligence in context of workplace

 Even if Daniel is not Christian, his life serves as example of a man of faith. He was in

Babylon which was a great empire like Christians work today in empires ( political

empires such as superpower nations, economical and financial  empires such as

multinationals…)

According to Theology of Work Project (2010), it is possible to work

with spiritual principles and values, and the same time work effectively and Daniel is

an example.

Daniel was among the exiles brought to Babylon, and is called to work in a position of influence at the political level but in an environment hostile to God with occult practices.

Should we leave this corrupt, pagan Babylonian government organization and seek only the organizations of the children of God?

He chooses to work there while having a public life devoted to God.

But above all, Daniel and his three Jewish brothers were selected according to criteria decreed by the king of Babylon such as physical ability (beauty and flawless), language skills and others in order to follow one and

Leadership training to work in the royal court. The training was three years                 (Daniel 1).

A challenge both on the possibility of embracing moral corruption and idolatry by praising a man the emperor.

They enrolled in Babylonian education, but set limits to guard against assimilation into pagan culture. Daniel resisted the rich diet that was compulsory for all trainees, refusing to defile himself in (Daniel 1,8).

How Daniel works with his supervisor is a vital part of the story.

Some Christians, when asked to do something against their conscience, they criticize or they adopt a conflicting position which seems to make them holier in their own view but Daniel found a third way, recognizing that his boss was sympathetic,

but was in a difficult position.

Many secular workplaces (but certainly not all) offer a variety of opportunities such as personal gain, a good salary, job security, professional success and stature,

comfortable working conditions and creative and interesting work. In themselves, these are good things.

But they tempt us with two serious evils:

-         The danger of becoming so in love with good material things that we

no longer wanting to risk these things by defending what God requires of us;

-         The spiritual danger of believing that good things result

of our own work or genius, or as a result of our service to another power than God. In addition, the workplace often requires accommodations which, in particular,

themselves are not good, such as deception, prejudice, mistreatment of

poor and helpless, yielding to unhealthy desires, taking advantage of

others in their moments of need and many more.

Adopting a modest lifestyle, so that the attachment to money, prestige or power

don't stop yourself from risking your job or career if you have to

something contrary to the commandments, values ​​or virtues of God. Despite the achievement of heyday of Babylonian education, position and wealth, Daniel and his friends were

humble.

 

Is it possible to thrive at work while following God? People in all kinds of workplaces

face this question every day, and many find the answer so difficult that they are tempted to abandon. Daniel, the central figure in the Book of Daniel, faces the question under extreme circumstances, provide and give examples that may be useful in today’s workplaces.

The book of Daniel provides some principles for workplace :

-It is possible for Christians to practice their profession in non-Christian and even hostile environments.

-The life of prayer and communion with God must not be interrupted. Daniel prayed three times a day despite his responsibilities and leadership (Daniel 6,10).

-Knowing how to create connections or associate with others to support each other (Daniel 2,49). But also exchange executives share their professional concerns in relation to the Christian faith.

- Know how to maintain good relations with non-believers in the workplace, not to judge them but to witness to them faith in Christ while being a model.

-Distinguished by competence and expertise as children of light who excel in everything.

 

As  conclusion, in  this chapter, I developed some points which are milestones for a paradigm shift in African leadership context such as the shift in nature of organizations, the shift in how to view work not only as a way of value and enrichment but a call, a divine mission to accomplish in the world and an act of co creation as the priests of God in creation.

As Christian, some stages was proposed to introduce and implement Christian spirituality in workplace context.

 

 

 

 

 

 

 

 

 

CONCLUSION

In the first chapter, I develop many leadership paradigms and their assumptions.

 

 As seen in this chapter, most of them are a product of Western and have the

 

weakness of lacking contextualization and spirituality, based on rationality.

 

So, it is necessary for the efficiency in leadership in Africa to make an epistemological

 

rupture, a paradigm shift to integrate African leader theories but much work is to be

 

done.

 

In the second  chapter I studied  different organizations in African continent such as

political, economical, social, cultural, and analyzes their condition and the 

conclusion is that the symptoms of continent show a great sickness

inherited from colonization, perpetrated by a bourgeoisie comprador, an elite based

 

in kleptocracy, neopatrimonialism, praetorianism, thanatopolitics, lacking value

 

and spirituality, and a sense of community.

 

But there is hope with new generations to bring change.

 

In the fourth chapter, I made a diagnosis of African leadership educational system and leadership development, and I made an online research to illustrate the colonial model with cases of three faculties in DR Congo supposed to train leaders of the country and continent.

 

In the end of the chapter, to bring a shift, I propose a draft for a new leadership

 

school with many innovations in methodology, curricula…to bring holistic

 

transformation in Africa.

 

In the fifth chapter I studied the notion of conversion. So an action research was organized through a focus group and a leadership school to bring transformation , not only theoretical study. Among results, the problem of African leaders is the false conversion or the non conversion (absence of spiritual conversion which is a true conversion) because there is a relation of cause and effect between spiritual conversion and the transformation of the leaders who will also impact the organizations and the community.

 

I made also a great contribution in science, in creating my model of leadership conversion called: Moleka’s model of leader conversion and Moleka’s stages of conversion.

 

In the sixth chapter, I developed some points serving as milestones for a paradigm shift in African leadership context such as the shift in nature of organizations, the shift in how to view work not only as a way of value and enrichment but a call, a divine mission to accomplish in the world and an act of co creation as the priests of God in creation.

As Christian, some stages was proposed to introduce and implement Christian spirituality in workplace context.

The weakness of this book is its comprehensive paradigm which has also a part of subjectivity and the lack of axiological neutrality of action research. The qualitative method requires only  a few sample.

For further studies, a combined method, qualitative and qualitative will be interesting for more generalization of results.

Most of expert works consider points of view of leaders who are in big cities, a down up approach can be useful to take into account the opinions of anonymous leaders who are in rural areas but impact the multitudes especially the women working in small organizations.

Specialist of physics and computer sciences can make research in the connection of beings with universe and show the invisible dimensions of quantum and the interconnected dimension of spiritual life with others and the universe but also, the possibility of infinity of universe and the unlimited possibility of creativity of human spirit in connection with God the creator.

 Neurosciences also will be useful for such researches. A parallel can be made in organizational leadership to trigger and explode the potentials of leaders.

In theology and missiology, contextual studies could be done to find the relation between biblical spirituality or Christian spirituality in relationship with spirituality of Ubuntu and bisoism, to help put a firm foundation of African spiritual leadership in a contextual or contextualized way.

Interdisciplinary studies ( theology, psychiatry…) can be made to understand phenomena such as fall in Sprit as Paul experienced and in its impact in conversion process. Some experts of psychiatry view it as a case of epilepsy, but to be epileptic can accelerate conversion process to be more spiritual and effective or spiritual leader?

 

 

 

 

 

 

 

 

 

 

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