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Next Generation Leadership: The Rise of the Robot Servant-Leaders?
Get PDFPeople have always dreamed of a selfless servant, a machine that serves humans (Domaine, 2008; Mayor, 2020), a helper who frees people from heavy labor. This dream has inspired the common notion and understanding of the role which robots take in our society: The robot is humans’ servant. The origin of the English word robot lies in the Czech word robota, which can be translated as “servitude” or “compulsory labor”, describing the compulsory service in the context of a feudal system (Launius & McCurdy, 2012). Technological change progressed rapidly in the last few decades (Avadikyan et al., 2016). We have become accustomed to the role of the robot as a loyal servant (Helper et al., 2018). Today, machines autonomously mow our lawns, construct cars or even transport people in self-driving trains or buses. In order to regulate the coexistence between robots and humans, Isaac Asimov (2004) established three basic rules. Rule number 2 of his catalog corresponds to the notion of the robot as a servant of humans, “A robot must obey the orders given it by human beings.” But is Asimov’s principle still universally valid today? Now, in an ever-increasing number of cases, the principle seems to be reversed. Our research objective is to explore the theoretical feasibility of servant-leadership through machines. We deliberately choose the term robot leadership because we not only analyze AI Leadership, but also conventionally programmed Leadership software/programs. In other words, we examine whether machines may completely replace humans as servant-leaders. To summarize we can say that the core question of our paper is whether robots/machines can be programmed to lead not only transactionally but also in an inspirational and servant-led way
Reaching Servant-Leadership through the Journey of Forgiveness
Get PDFI was introduced to the true magnitude of forgiveness through a leadership course at Gonzaga University in the early summer of 2021. The basic definition and meaning of forgiveness was evident. However, understanding the value of forgiveness, as a recipient and giver was a new endeavor. We are introduced to forgiveness as early as preschool. However, to truly understand, recognize and practice forgiveness is a lifelong lesson and journey. Forgiveness is a process. Since this course at Gonzaga University, I have continued to research forgiveness and how it relates to human interaction, our physical and emotional health and how it plays a role on a macrolevel within societies and countries. In addition, I incorporated the ability to forgive within that of a servant-leadership perspective and how learning to forgive others and ourselves defines a true servant-leader where we put those around us before oneself
Lighting the Way: 2021-22 Report of the President
Get PDFEach year, Gonzaga University\u27s Office of the President produces an annual Report of the President. This publication that highlights just a few of the many accomplishments over the previous academic year, and is intended to convey gratitude to our Trustees and Regents, benefactors, and many supporters
NOW 2022-04 April
No full textCorpus of News on the Web data for April 2022.
The TAR folder contains linguistic data in three formats: Database: This is the format allows for the most robust searches and allows for powerful JOINs across corpus, lexicon, and source tables but requires knowledge of SQL. See Full-text corpus data for more information on how to use the database format. Linear Text: This format provides a textID for each text, and then the entire text on the same line. In this format, words are not annotated for part of speech or lemma. In addition, contracted words like can\u27t are separated into two parts (ca n\u27t) and punctuation is separated from words (eye level . As her). Word, Lemma, Part of Speech: Texts are separated by a line with ## and the textID
Can Language Learners Hear Their Own Errors? The Identification of Grammaticality in One\u27s Own Production
Get PDFThis exploratory study investigated whether learners can correctly identify the grammaticality of items drawn from corrective feedback (CF) on their own oral production or on that of their peers. It was hypothesized that participants would judge less well-established items more slowly, and conversely that entrenched items, whether target-like or not, would be judged more quickly. 20 learners at two proficiency levels judged audio recordings of themselves reformulating errors they had made in small-group conversations. Items had been categorized according to reformulation accuracy and fluency, and the analysis investigated whether judgment accuracy and speed mirrored these categories. Results indicate clear parallels in reformulation and judgment accuracy, but a weak relationship between fluency of production and recognition. The categorization of errors occurring in both production and recognition, perhaps representing “attempts” at meaning-making (Edge, 1989; Willis, 2003), is proposed as the focus of future pedagogical research investigation. To this end, a pedagogical application of the self-judgment methodology is described
Servants of the Times: Process-Relation and Complexity in Servant First Leadership
Get PDFA bus seat in the first Colored row, an unusual flood of White commuters, a testy bus driver, a recently minted young minister, and a U.S. court order for desegregation, none of these are static items. Each is a happening in itself. Each is the product of a precipitating flood of moments leading up to an event or more than an event, a protracted event that history has dubbed the Montgomery Bus Boycott. On the other side of the 381-day ordeal Martin Luther King Jr. emerged as the nationally recognized leader of the Southern Christian Leadership Council (SCLC) (Williams, 1996/2009). Common turns of phrase refer to the metal of such leaders suggesting their stance against the turbulence of the times is wrought from an ore deep within, implying that King was all he needed to be for that moment long before it arrived. Ella Baker, who worked closely with King in the SCLC, saw it differently. In her words “the movement made Martin rather than Martin making the movement” (as cited in Williams, 1996/2009, p. 13). I cite Baker from Lea E. Williams’ prestigious volume because of Williams’ reflection on those words and on the leaders that grace her pages: “The confluence of unpredictable events created leaders appropriate for the times” (p. 13). The distinction in phase is perhaps subtle enough for a reader to overlook the seismic shift between those two ways of viewing leadership. If not apparent yet, by the end of this article I hope it is evident that Williams’ statement arises from a completely different ontology than the colloquial, “he rose to the occasion.” Instead of would be leaders stepping up to their moment on a timeline with cause and effect efficiency adding their desired effect to the cause, a confluence of unpredictable events is involved in a continual flow of time that at once encompasses profound bits of past, the very edge of the present, and the virtuality of what is yet to be. Williams (1996/2009) called her tome Servants of the People in reference to a leadership approach articulated by Robert K. Greenleaf in the years shortly following King’s assassination. Greenleaf (1977/2002) identified this approach in terms of what comes first: “It begins with the natural feeling that one wants to serve, to serve first, then conscious choice brings one to aspire to lead. That person is sharply different from one who is leader first” (p. 27). Hints throughout Greenleaf’s works on Servant-Leadership reveal his perspective on the nature of time and of being that suggests not only is a servant first leader a servant of people, but I dare even to say a “servant of the times.” My hypothesis is that those who endeavor to be servant first leaders, not only as servants of people but as servants of the times, benefit significantly from: (1) adopting process-relational ways of viewing time and reality, (2) accepting that primary experience in social interaction continually shapes their identity, and (3) applying complexity theories from the physical and biological sciences to the social sphere of their leadership endeavor
Servant-Leadership at ServiceMaster: A Commitment to Love, Development, and Diversity
Get PDFIn society and business, there is increased energy and focus on caring and inclusive forms of leadership. An emphasis on control and exchange has shifted to more personalized forms, including but not limited to transformational, authentic, ethical, and spiritual leadership. Servant-leadership in particular is gaining traction as a practice that potentially facilitates multiple benefits for organizations and individuals. While servant-leadership ideals and practices have resonated with religious, non-profit, and educational institutions, they have also emerged in the for-profit business sector. In management scholarship, curiosity about the model in the 1990s has evolved into an earnest examination of the framework (Eva et al., 2019; Parris & Peachey, 2013). The management origins of servant-leadership harken back to Robert Greenleaf (1977, 1998), a long-time manager at AT&T who was deeply interested in conceptualizing the work of leaders as empowering others. Beyond individual leaders, business was also to act as a “serving institution” for its members and customers (Greenleaf, 1996). The servant-leader is motivated by the desire to serve and their efforts are measured by the development and well-being of those who are served (Sendjaya & Sarros, 2002). This leader model is evident at ServiceMaster, a Fortune 500 firm differentiated by servant-leadership practices of the founder and early leaders, for whom biblical accounts of servanthood (e.g., Jesus washing the disciples’ feet and instructing them to do the same for each other, John 13:13-15) shaped the firm’s leadership praxis. In 2006, CEO Bill Pollard identified several important themes of servant-leadership germane to this paper—leadership as a means rather than an end, leadership as service rather than position or power, and leadership as an act of loving the diverse world created by God. Pollard’s speech illustrates a theologically rooted model of the servant-leader who is motivated to serve first. Such subordination is perhaps more remarkable when the person who serves is of higher status than the one being served. Leadership theory often fails to account for the leader’s identity, context, and position or power (Tilghman-Havens, 2018), assuming that all leaders share a similar baseline of perceived legitimacy. People’s implicit concepts of the prototypical leader (Northouse, 2022) are shaped by experience, personality, and cultural values (Lord & Emrich, 2001). In U.S. society, the Euro American male is consciously or unconsciously regarded as an ideal leader. In contrast, servant-like behaviors are often attributed to the female gender or members of lower status groups which has negative implications for their visibility as leaders, performance evaluations, and advancement (Bowles & McGinn, 2005). Researchers and practitioners must address possible implications of the leader prototype mismatch. Investigating this question necessitates an exploration of the costs and benefits related to adopting a servant-leadership framework. Although servant-leadership is ultimately about outcomes for those who are served, there is a substantial demand on personal leadership, and organizations should work to bolster their support of leaders to maximize positive benefits and mitigate costs. The purpose of this paper is to examine servant-leadership from a critical perspective, proposing a conceptual framework for investigating the potential costs and benefits to individuals who adopt servant-leadership in their organizations. I begin by briefly highlighting the salient benefits of servant-leadership and the current literature gap in addressing issues of identity related to gender, race, and ethnicity. I will also propose possible pathways for organizations to support servant-leaders from minority groups, extrapolated from the stories and practices of ServiceMaster, a firm that pursued servant-leadership over multiple generations