Communication and Organizational Leadership

This chapter examines the emerging literature on contemporary leadership, particularly leadership in the digital age, digital leadership, e-leadership, and cyber leadership, in the context of socio-cultural changes, theoretical shifts in leadership studies, and leadership education changes observed in the United States in the last two decades. Although the above literature shows a shift from leader-centered and hierarchical to follower-centered and relational leadership, it is not clear how the old may yield to the new paradigm of leadership. There seem to be no discussion in the leadership literature on how to transition from pre-digital to digital era of leadership. While this study acknowledges the discontinuity and tension between the contemporary and the traditional leadership approaches, it offers theoretical and practical alternatives for transitioning from traditional to contemporary leadership in the digital age. Since leadership research has already shifted from single-role identity to multiple-role identities, which enables individuals to acquire and master both leading and following skills in today's organizations, this study is optimistic that the leader-follower trade (LFT) or similar approaches may build bridges between digital native and digital immigrant generations of leader-followers for a smoother transition from hierarchical to distributed, shared, collective, and adaptive leadership for the digital age.

Aim/Purpose: This study explores the various teaching and learning approaches, curriculum design, and program requirements for 70 doctoral programs in leadership. Background: Early research indicates that few studies have addressed learner-centred and process-based approaches to leadership studies among doctoral programs in leadership worldwide. This study is the first complete review of programs in the interdisciplinary field of leadership. Methodology: A qualitative method approach through internet-mediated research was employed to identify explicit and implicit textual data on learning approaches of doctoral programs in leadership. The sample represents a list of 70 doctoral programs in leadership studies and organisational leadership (62 programs are in the United States and eight in Europe, Canada, Philippines, and South Africa). Contribution: This study provides an overview of doctoral program characteristics, delivery methods, coursework and research requirements, discipline-...

This chapter argues that positive leadership that grows out of positive psychology and strengths-based leadership theories has its own blind spot, which must be overcome in order to understand the process of authentic change and workplace transformation. Various philosophical, religious, and cultural worldviews are used to indicate the interconnected and interdependent nature of positivity and negativity that exists in the physical, biological, and spiritual world. Such an honest, balanced, and integrative approach to what is perceived to be positive (yang) and negative (yin) may overcome the blind spot of positive leadership and pave the way for mutually inclusive yin-yang leader-follower relationships in organizations toward authentic change and workplace transformation.

This paper explores cultural and socio-environmental influences on leadership processes to be able to understand the impact of cultural characteristics and leadership styles on five historical and contemporary models of Armenian Leadership: Monarchic, Church, National, Communist, and Democratic Leadership. Attempts have been made to assess the above models in light of (a) autocratic, democratic, and laissez-faire leadership styles (Lewin, 1939) and (b) eleven cultural characteristics: individualism vs. collectivism, relationship vs. task behaviors, masculinity vs. femininity, high power vs. low power distance, long- vs. short-term orientation, high uncertainty avoidance vs. low uncertainty avoidance, self-determination vs. fatalism, and the concept of time.

ABSTRACT The current article acknowledges the absence of followership from the leadership literature for many years. Major theories of leadership are reviewed to assert that (1) modern leadership studies have been developed strictly from the leader's perspective with little or no attention on followership, (2) leadership studies have primarily been based on the static understanding of leadership (leaders always remain leaders),1 and (3) there seems to be a need for a new paradigm for leader–follower relationships, which may result in organic relationships between leaders and followers through exchange of leadership and followership functions and roles. Thus, it is argued that the mutuality of relationships and influence between the follower and the leader exists. To address the need for a new paradigm for leadership, the leader–follower trade (LFT) approach is introduced, which may result in the nonstatic and organic approach to leadership–followership as two valuable human behavioral functions. In this case, leadership and followership functions and roles may be traded or exchanged by the positional leaders and followers in different situations or organizational settings toward mutual respect, empowerment, and effectiveness.

This presentation addresses anthropological issues in leadership across Armenian, Fiji, and Trinidad cultural divides. The context for the Armenian studies is the public, religious, and national leadership from antiquity to the present with its integrative complexities. The Fiji studies focuses on the second level indigenous leaders and the complexity of “shuttle diplomacy” between Western and indigenous Fiji leadership. The Trinidad studies deals with human resource development and the complexities between leaders’ behavior and followers’ social identity in Trinidad business setting.

This chapter addresses biblical, theological, and social-psychological reasoning for the rise of authoritarianism and nationalism within the American Evangelical communities in the United States today. Has the American presidency as an image of the imperial ruler and a messianic figure been mystified to an extent that dictatorship is inevitable "to rule all the nations with a rod of iron"? (Revelation 12:5, NRSV). If so, how is this image of leadership reconciled with the image of the Suffering Servant (Isiah 53) and the Son of Man who sat down once with his Twelve Disciples and said: "Whoever wants to be first must be last of all and servant of all" (Mark 9:35 NRSV)? Further, how is dictatorship reconciled with the evangelical identity of servanthood and sacrifice? Servant leadership and social-psychology research may shed some light on the potential danger of authoritarianism and the contrast between the New Testament concept of servanthood and human hunger for leadership power, a thirst for obedience, and a desire for submission to authoritarian leaders. Attempts have been made to understand the distinctions between American evangelicals, fundamentalism, civil religion, and Christian nationalism. Attempts have also been made to understand the paradox of why most evangelicals overwhelmingly voted for

This chapter reviews 65 studies on global leadership (N ¼ 22), indigenous leadership (N ¼ 20), and integrated followership (N ¼ 23) conducted in various parts of the global North, West, South, and East. The selected literature falls under the three categories of the theory of interculturation: differentiation cultures and leadership-followership theories and practices; acculturation or integration of leadership and followership theories and practices across cultures; and original synthesis of multicultural perspectives and practices that have produced culturespecific and culture-universal models of global leadership and followership. The findings indicate that first, fundamental differences exist between cultures and cultural understandings and practices of leadership and followership between the global NorthWest and SouthEast. Second, a growing number of comparative and intercultural studies on leadership and followership seem to indicate that organizations and communities are acculturating themselves into new global