Converging pathways of contemporary leadership: In the footsteps of Māori and servant leadership

Abstract

The world is a turbulent space for leaders and organisations. Leadership scandals and failures have changed views on leadership behaviour in the West. There is increased demand for more ethical leadership, inspired by ideas of humanness, and care of the well-being of all stakeholders. This article offers our conceptualisation of two emerging domains in leadership-servant leadership and Indigenous Māori leadership. Both not only have strong resonance with each other but also reflect a common concern with individual and collective morality that draws us to the significance of human relationships and, context-specificity specifically as derived from worldview. We suggest these two leadership domains offer transformative realisation of leadership development that accepts alternative ontologies, epistemologies and worldviews, providing for richer and more meaningful understanding of leadership for the 21st century.

Political entrepreneurship in the field of Māori sovereignty in Aotearoa New Zealand

“…This close connection with the community reinforces a sense of self‐reliance and solidarity (see Ruwhiu and Elkin ). Iti’s actions in the protest arena generated a high personal profile, but this was deployed as a tool to support broader goals.…”

“…A sense of community is central to Māori conceptions of leadership, adopting an approach to accountability that is ‘less hierarchical authoritarian and more open, honest and caring’ (Ruwhiu and Elkin : 313). Henry and Wolfgramm () argue that the rootedness of the leader in the community and connection to whakapapa (genealogy) are central to Māori leadership.…”

Promoting perceived insider status of indigenous employees

“…The lack of knowledge and consideration for indigenous traditions, cultures and contexts is one of the stumbling blocks to implementing a work climate conducive to integration (Haar and Brougham, 2013;Pearson and Daff, 2013;Purdie et al, 2006). 26,4 Several indigenous cultures are collectivist rather than individualistic (Haar et al, 2018;Haar and Staniland, 2016;Redpath and Nielsen, 1997) and they favor employment opportunities that will benefit their communities (Haley and Fisher, 2014;Hobart, 1981;Johnson and Basile, 2006;Kunz et al, 2000;Lawrence, 2005;Loxton et al, 2012;McRae-Williams and Gerritsen, 2010;Pearson and Daff, 2013;Ruwhiu and Elkin, 2016;Trigger, 2002). When seeking for a job, indigenous people rely more on personal connections than on other methods (Caron et al, 2019;Haley and Fisher, 2014;Hunter and Gray, 2006;Maru and Davies, 2011).…”

“…Perceived insider status of indigenous employees hospitality, empathy, clear-sightedness, collectivism, humility, self-discipline, generosity, authenticity and altruism (Haar et al, 2018;Ruwhiu and Elkin, 2016). To ensure fulfillment of the psychological contract, organizational leadersindigenous or notshould invest efforts in the adoption of behaviors in line with indigenous values.…”

Māori knowledge and consumer tribes

“…MAI JOURNAL VOLUME 7, ISSUE 1, 2018 Over the past decade in Aotearoa New Zealand we have seen a growing body of literature at the intersection of Mäori and business knowledges (Haar & Brougham, 2011;Haar & Brougham, 2013;Haar, Roche, & Taylor, 2012;Kuntz, Näswall, Beckingsale, & Macfarlane, 2014;Ruwhiu & Cone, 2013;Ruwhiu & Elkin, 2016;. Important conversations deal with concepts drawing attention to shortcomings as well as opportunities and prospects for Mäori, as both business practitioners and researchers.…”