i CHRISTIAN CONCEPT OF SERVANT LEADERSHIP AND ITS RELEVANCE TO POLITICAL LEADERSHIP IN OYO STATE, NIGERIA BY ADEBAYO ENOCH ODEYALE MATRIC NUMBER: 168151 A DISSERTATION IN THE DEPARTMENT OF RELIGIOUS STUDIES, SUBMITTED TO THE FACULTY OF ARTS, IN PARTIAL FULFILLMENT OF THE REQUIREMENTSFOR THE AWARD OF THE DEGREE OF DOCTOR OFPHILOSOPHY (PhD) UNIVERSITY OF IBADAN, NIGERIA DATE AUGUST 2023 UNIV ERSIT Y O F IB ADAN L IB RARY ii CERTIFICATION This research was carried out by Adebayo Enoch, Odeyale with Matric number 168151, the work was supervised by me in the Department of Religious Studies, Faulty of Arts, University of Ibadan, Ibadan Nigeria, for the award of Doctor of Philosophy. (PhD) ………………………………….. ………………………………….. Professor Olusesan O. Familusi DATE Supervisor B. A. (Hons) M. A., PhD (Ibadan) Lecturer in Christian Ethics and Sociology of Religion, Department of Religious Studies University of Ibadan, Ibadan UNIV ERSIT Y O F IB ADAN L IB RARY iii Dedication This work is dedicated to the almighty God, for consistently being my strength, sustainer and tower Isaiah 41:10, who is the fountain of wisdom, knowledge and understanding. Proverbs 9: 10 UNIV ERSIT Y O F IB ADAN L IB RARY iv ACKNOWLEDGMENTS I want to humbly appreciate the Highest God for the great opportunity of starting and completing this thesis, it is a rare privilege. Not by might nor by power but by my spirit says the Lord Almighty. The hands of Zerubbabel have laid the foundation of this temple; his hands will also complete it Zachariah 4: 6, 9. I return the glory, honour and adoration to the infinitely high God, may Jesus holy name be praised now till eternity, amen. I acknowledged erudite scholars in different fields of scholarship who have made giant strides in their area of studies and today made research easier for the contemporary researchers by their tireless efforts decades and centuries ago. According to Isaac Newton the legendary physicist and researcher, if I become anything at all, the reason is that I’m standing on giant shoulder. Exactly, without the singular effort of Professor Olusesan O. Familusi the work might not see the light of the day. Therefore, I remain sincerely grateful to my supervisor who painstakingly and with patience supervised the thesis line after line, meticulously also he made required corrections. Aside this, he manifests his expertise on his chosen career hitherto, a role model to the contemporary and the coming generation of scholars. During the favourable and unfavourable times he is always ready to assist, standing tall in support of lofty ideas and adding intelligence to proactiveness hence, the feat attained. You are not only a supervisor but a great pillar of support; therefore, the success story is attributable to your inestimable contributions towards this achievement. I appreciate lecturers in the Department of Religious Studies for the immeasurable contributions, advices and unquantifiable suggestions which have made the research robust. The Head of the Department, Professor A. O. Dada, Professor Ayantayo J. K, Professor Fatokun S. A, Professor Labeodan H. A, Venerable Dr. J. S. Adekoya, Dr. O. O. Obijole, Dr. S. M. Mepaiyeda, Dr. Femi Adebo, Dr. O. O. Berekiah, Dr. Samuel Okanlawon, Dr. S. K Olaleye, Dr. H. Sewakpo, Dr. O. P. Oke and Dr. Oluwatoyin Gbadamosi, also the non- teaching staff of the department Mr. Adetoyinbo, Mrs. Olubunmi Omomogbe and Mrs. Ojo Abiola, I appreciate all the efforts. A Yoruba axiom postulates eniyan laso mi, literally, maxim interprets; close relatives are pillar of support. I start by appreciating my family, my deceased wife Oyenike Temilade who departed this world on 30th June 2022, I will forever cherish your cooperation and support, and may your soul rest in peace. My beautiful angels Oloruntobi now Mrs Aderemi, Oloruntunmise UNIV ERSIT Y O F IB ADAN L IB RARY v now Mrs Akingbala and Oloruntoba Odeyale for making the home an abode of peace by supporting the noble cause to the height of success. Thank you for the pains endured for the period this programme lasted, it is a thing of joy seeing you all always beside me to rally round and giving necessary supports. I also appreciate Samuel Aderemi, Olorunsemilore Aderemi my first grandchild, Olorundabira Aderemi and Damilola Akingbala, thank you for being there for me. Specially, I want to acknowledge the former Deputy Vice-Chancellor, administration, University of Ibadan and his amiable wife, Professor and Professor Mrs Ayo Ogunkunle for their invaluable and positive contributions, this family is so precious for the opportunity given and help rendered to secure the University appointment which eventually had brought me thus far. Both have continued to play parental role and always ready to assist at any length even though you do not know me from Adams, therefore, it is my pleasure to say thank you for the grace bestowed. Am grateful to Pastor Adufe A. G., Mrs Babatope E. T., Mrs Disu E. A., Mrs Adeyemi Comfort O., Mr. &Mrs. Ogodo M. B., Mrs Janet O. Oloyede and Mrs. Ogunbinu J. O., Mr. Adeniyi Ademola, Revd. T. A Popoola, Mrs Morenike Olusanya, Mr. & Dr. Mrs Eyitayo Joy Folorunso to be candid, these are wonderful friends and families that kept me going throughout the period of study with their inspirational supports. I cannot but mention dead colleagues who are precious and jewels of inestimable values, Mrs Samson Lucy and Mrs. Adenike Ogunbakin nee Adepitan, may your gentle souls rest in perfect peace. I have been blessed through the ministry of Philadelphia Baptist Church, Apete Ibadan; therefore, it is a great pleasure for me to eulogies the power of God in the live and ministry of my spiritual father Reverend S. Ade Ayoola under whose anointing I have received the grace to accomplish this height. Also, it is apposite for me to appreciate Reverend Ayo Olanrewaju and Mayowa Awopetu the assistant Pastors Philadelphia Baptist Church, Apete Ibadan for the spiritual support and concern. The following peoples are worthy of mentioning, Mrs Adegbile F. O., Mrs Adekunle Olubunmi, Dr. Solomon Oyekale, Mrs Victoria Ajayi and Bro. Seyi Ayanleye my co- labourers in the vineyard of God. In the same manner, on the role of honour is my uncle Mr. G. O Akerele, who laid a foundation for this success, by his singular effort I was enrolled into secondary school after a traumatic primary education. He remains evergreen in my heart. Moreover, my gratitude is extended to my siblings Mrs. Olasunmade Elizabeth Ojo (deceased), Mr. Olajide Anthony, Ademola Abel and Ayobami Ezekiel Odeyale. Mrs Afolabi Titilayo and Pastor Ogunwale UNIV ERSIT Y O F IB ADAN L IB RARY vi Olusegun, thank you for the moral, spiritual and physical encouragement. Mrs Matesun R. A. and Mrs Oladosu Oluwatoyin, the typists who helped in one way or the other to put the work together to be in good shape are highly appreciated for the tireless effort and patience. A river that forgets it source shall dry, (Odo to gbagbe orisun re yio gbe) so proclaims the Yoruba word of wisdom. I never want to be like this river hence, my profound gratitude falls on my late parents Papa Amos Oniosun Alabi and Mama Comfort Adelokun Odeyale (Blessed be your memories) who first taught me Morals and thereafter enrolled me for primary education, without their initiative, chastisement, rebuke, encouragement and inspiration it might not have been possible for me to attain this lofty height. I celebrate God in your life today even though you have gone to be with the Lord, I thanked God who helped me to deliver the mandate you handed over to me before your ultimate demise. UNIV ERSIT Y O F IB ADAN L IB RARY vii ABSTRACT The Christian idea of Servant Leadership (SL), which connotes honouring God and serving humanity (John 13:1-5), is germane to political leadership globally, Nigeria inclusive. Existing studies on leadership concentrated largely on its types, styles and qualities, with scant attention paid to the Christian concept of SL in relation to politics in Oyo State. This study was, therefore, designed to examine the concept of SL from a Christian perspective in the context of political leadership in Oyo State. This was with a view to determining its nature and applicability to governance in the state. Robert Greenleaf’s Theory of Leadership was adopted as the framework, while the phenomenological design was used. The three senatorial districts in Oyo State were enumerated. Convenience sampling was employed to select from each senatorial districts of the local governments: Oyo South (Ibadan North and Ido), Oyo Central (Oyo West and Surulere) and Oyo North (Iseyin and Kajola). In-depth interviews were conducted with 120 purposively selected respondents (60 Christian politicians, 30 members of the clergy and 30 Christians representing the general public across the senatorial districts) based on their involvement in politics in the state. Six sessions of focus group discussions were held with the participants. The data were subjected to thematic analysis. The Christian concept of SL emphasises love for one’s neighbour as oneself, which is central to all laws (Mark 12: 31-32); justice, an important value to liberal political ideal in the fairness of judgment (Amos 5:24); and tolerance, accommodating contrary opinions and giving equal opportunity (2Tessallonians 3: 6-12). The concept stresses transparency, which should manifest in project execution and policy implementation (Nehemiah 5:14-16); and patriotism, which is genuine commitment to the well-being of one’s country and her people (Romans 13: 1-5). Since the creation of Oyo State in 1976, Christians have held many positions of authority, such as governor, deputy governor, speaker of the state assembly and commissioners. Commenting on the governance in the state, Christian politician respondents claimed that, despite the significant involvement of Christians in the state politics, the political atmosphere was laden with negative values, such as selfishness, greed and hatred, which contradict love. There was injustice in the distribution of amenities, as opposed to justice, as well as insensitivity to political differences and opinions, in contradistinction to tolerance; this led to political violence and insecurity. Members of the clergy submitted that there was also alleged corruption in the form of misappropriation and embezzlement of funds, which tainted transparency and engendered inept administration. Nonchalant attitude to development and people’s welfare, in disregard for patriotism, were also identified by the other respondent - Christians representing the general public. All this, culminated in infrastructure decay, like bad roads, schools and hospital facilities across the state, high level of poverty, unemployment, as well as a threat to human value and well-being. Contrary to the Christian values inherent in servant leadership, many of the Christians holding political positions in Oyo State did not deploy efficiently those values to foster a favourable political atmosphere in the state. Keywords: Servant leadership, Ethical values, Politicians in Oyo State, Good governance Word count: 490 UNIV ERSIT Y O F IB ADAN L IB RARY viii TABLE OF CONTENTS 1 Certification 2 Dedication 3 Acknowledgements 4 Abstract 5 Tables of Contents 6 List of Tables 7 List of figures 8 List of plates List of Abreviations CHAPTER ONE: GENERAL INTRODUCTION 1.1 Background to the study 1.2 Statement of the Problem 1.3 Purpose of the Study 1.4 Scope of the Study 1.5 Significance of the Study CHAPTER TWO: LITRATURE REVIEW 2.0 Introduction 2.1 Perspectives on Leadership 2.2 Views on Servant Leadership 2.3 Issues in Political Leadership 2.4 Theoretical Framework 2.5Conclusion CHAPTER THREE: RESEARCH METHODS 3.0Introduction 3.1 Research Design 3.2 Study Area 3.3 Study Population 3.4 Sampling Proceedure 3.5 Method of Data Collection 3.6 Method of Data Analysis UNIV ERSIT Y O F IB ADAN L IB RARY ix CHAPTER FOUR: THE RELEVANCE OF CHRISTIAN CONCEPT OF SERVANT LEADERSHIP TO POLITICAL LEADERSHIP IN OYO STATE OF NIGERIA 4.0 Introduction 4.1 Meaning of Leadership 4.1.1 Christian view of Servant Leadership 4.1.2 Styles of Leadership 4.1.3 The Ohio State University Leadership Styles i. Consideration or People Oriented ii. Initiation structure or task-oriented 4.1.4 Daniel Coleman Categorisation of Leadership Styles i. Visionary/ Authoritative leadership style ii. Coaching leadership style iii. Affiliate leadership style iv. Democratic leadership style v. Pacesetting leadership style s vi. Commanding or Coercive leadership style 4.1.5 Kurt Lewin Leadership Style Classifications i Autocratic ii Democratic or Participative Style iii Laissez–Faire or Delegated Style 4.1.6 Taxonomies of R. Likert Leadership Styles i Exploitative authoritative style ii Benevolent authoritative style iii Consultative style iv Participative style 4.1.7 Conceptual analysis of Greenleaf’s concept of servant leadership 4.2 Problems besetting political leadership in Oyo state of Nigeria 4.2.1 Brief History of Political leadership 4.2.2 Indicators of bad political leadership 4.2.3 Corruption i. Manifestations of political corruption UNIV ERSIT Y O F IB ADAN L IB RARY x 4.2.4 Electoral malpractice i. Stages of Electoral malpractice (pre, during& post) 4.2.5 Godfatherism 4.2.6 Insecurity and Political violence i Security Challenges 4.2.7 Factors influencing bad political leadership i. Manipulation of Religion ii Ethnic Factors iii Inadequate reward system vi. Greed and lack of patriotism v. Low level of literacy vi Collapse of cultural and ethical values 4.2.8 Effects of bad political leadership i. Bad economy ii. Political instability iii. Maladministration iv. High poverty level v. Threat to human value vi Life expectancy 4.3 The relevance of Christian concept of Servant Leadership to political leadership 4.3.1 Characteristics and Inherent Virtues i Love ii Justice iii Empathy iv Trust v Accountability vi Tolerance vii Transparency viii Patriotism 4.4 Conclusion CHAPTER FIVE: SUMMARY, RECOMMENDATIONS AND CONCLUSION UNIV ERSIT Y O F IB ADAN L IB RARY xi 5.0 Introduction 5.1 Summary 5.2 Recommendations 5.3 General Conclusion References i Primary Sources ii Secondary Sources UNIV ERSIT Y O F IB ADAN L IB RARY xii UNIV ERSIT Y O F IB ADAN L IB RARY 1 CHAPTER ONE GENERAL INTRODUCTION 1.1 Background to the Study Every human society, government, organisation, industry and family, whether large or small, is structured to have a leader. Indeed, all this social institution without a leader can best be described as centre of confusion. In this regard, leadership positions are considered very crucial in every human endeavour to avoid turning the human society into a boat without control.1 Thus, it is an important motivating factor which binds a leader and his constituent together to achieve society’s objectives. The importance of the phenomenon could not be over emphasised in any human culture as it explains the rigours, devotion of energy, and commitment of time and money to the development of the people. Moreover, discourse on this model is a modern discipline for researchers, besides, the phrase may not be popular in many societies like Oyo state of Nigeria because it is a new discourse in leadership scholarship.2 Robert K. Greenleaf first invented the term in 1970, during paper presentation which was christened servant as the leader. He states that philosophy of the notion is to serve people first, and it starts with the normal emotion that one wishes to assist, to make people’s comfort a priority.3 In the light of this, it is a method that encompasses a profound desire to help constituent.4 Hitherto, call to serve first assumes service to the people first John 13:1-5.5 1 J. A. Ogunwale 2012: An inferential model analysis of Yoruba proverbs with leadership lexis: in M. M. Umukoro: Ibadan journal of humanistic studies :( Eds) Faculty of Arts, University of Ibadan, Ibadan, Nigeria: nos. 21 & 22 p.303: ISSN: 2141 - 9744 2 D. V. Dierendonck, 2010: Servant leadership: a review and synthesis, Sage journal of management, Erasmus University 3 S. A. Adedokun, 2018: Servant leadership from biblical perspective: leadership ideals and ideas: perspectives in exemplary pastoral commitment and contentment: publications department Nigerian Baptist Convention Ibadan: p.48 4 J. E. Barbuto, R. K. Gottreson, and T. P. Searle, 2014: An examination of emotional intelligence as an antecedent of servant leadership: journal of leadership and organizational studies. U.S.A, vol 2, no 3, 315-323 5 D Duby, 2009: The greatest commandment: the foundation for biblical servant leadership faculty publications and presentation, paper 11. University Lynchberg Virginia, U.S.A \ UNIV ERSIT Y O F IB ADAN L IB RARY 2 Exploring the Bible, obviously, servant-leadership is expressly explained, taught and recommended. For this reason, the idea of serving citizens even from the highest position of authority is not new in Christianity; Christ Jesus reiterates the importance of service first approach (Matthew 20:26). He endorses the act of serving others (Matt 20:28) and the scripture reminds of God’s command (Deuteronomy 10:20). Hence, apart from the fact that the Bible presents Jesus as a servant leader, the scripture also points to other personalities who demonstrate good quality of Servant leader in the scriptures. However, contrary is the case in Oyo state, Leadership practice has a semblance of the description by the Italian political thinker of the fifteen century, Niccolò Machiavelli, who was of the opinion that, Leaders should ignore or remove morality from leadership, if they wished to be successful Leader. They should ignore ethical principles and values, that is, as long as success is attained, the means by which it is attained does not matter, whether fair or foul, and that the end justifies the means.6 The biblico-idiomatic expression the land flowing with milk and honey would have been apposite given the abundant human and natural resources that could have been harnessed for collective wellbeing. Conversely, the reality of this saying has proved to be elusive in the Oyo state of the country as nothing seems to work. Obviously, the aphorism Nigeria, the giant of Africa may not be applicable in the 21st century as it is evidently a mere superficial sloganeering, despite the religious inclination of many indigenes. What can be said to be a regular feature in Oyo state of Nigeria are defective leadership structures as well as irresponsible followership. This scenario has impelled retardation of growth and development in virtually every facet of life.7 Christian concept of servant leadership is rarely imbibed by Christian political leaders in position of authority; hence, there is complete absence of integrity in Oyo state of Nigeria 6 N. Machiavelli 1981: The prince: trans. by Daniel Donno New York: Bantam Ch. XV. p121- 6 7 O. O. Familusi and T. O. Oshomoh 2018: Socio-economic implications of Boko haram insurgency in Northern Nigeria: in KIU journal of social sciences: Kampala international University ISSN: 2413-9580; 4(2): 213–223 8 J. Olupona 2009: Understanding poverty and its alleviation in Africa and the African diaspora: an interdisciplinary approach in P. J. Paris (ed.): religion and poverty: pan African perspectives: Duke University press, Durham: pp. ix-xxiii UNIV ERSIT Y O F IB ADAN L IB RARY 3 politics. Oyo state of Nigeria is deeply religious, despite the religiosity, is as if it’s built on spiritual development which contradict other aspects of human growth.8 In view of this, the past is nauseatingly terrible; there has never been any principle of good governance in the past; it has been the cesspool of corruption.9 Basically, the state paraded one of the worst administrations in the nation since its creation in 1976 so that citizens are perpetrated in poverty regardless of the massive wealth.10 Given the foregoing, there is the need for academic inquiry into the relevance of the concept to responsible political leadership in Oyo state, Nigeria. Although, since 1999 after the return of civil rule, civilian administration took some drastic steps in addressing political leadership challenges in the country, such measures applied are public service reform, monetisation, and establishment of state anti-corruption agencies to fight issues emanating from leadership and followership in the state. Despite the efforts at tackling the menace by the agencies, the situation remains unacceptable as irresponsible political behaviour is still prevalent in all facets of the statehood.10 Therefore, the neglect of virtues intrinsic to the concept, avoidance of the emphasis of Christian ethical teachings and the adoption of Machiavellian political philosophies by the successive leaders has culminated into irresponsible political leadership in the state. 9 A. B. Tinubu, 2016. A critical advice to federal government about restructuring of economy, http//fojusi.com 2016 10 I. S. Ogundiya, 2010. Religion and responsible leadership: the Shepherd model and lessons for Nigeria democracy: Department of political science, Usman Danfodiyo University, Sokoto, Nigeria. current research journal of social sciences 2(4) 242-248 11 R. O. Anazodo, C. J. Igbokwe Ibeto and B. C. Nkah 2015: Leadership, corruption and governance in Nigeria: issues and categorical imperatives: African research review: an international multidisciplinary journal, Ethiopia: vol. 9 (2), serial no 37 p. 43 ISBN 2070-0083online DOI: ttp://dx.doi.org/10.4314/afrrev.v9i2.4 UNIV ERSIT Y O F IB ADAN L IB RARY 4 1.2 Statement of the Problem Servant-leadership a crucial principle to good and responsible political leadership in any society. Noticeably, decades after its creation, Oyo state is still experiencing turbulent political leadership crisis with attendant consequences.11 Except for few instances in the first republic, when giant stride was attempted in leadership by the political leaders in each region, particularly in the south western region of which Oyo state the political seat played prominent role and the beginning of third republic as stated inter-alia, otherwise the system has been a replica of the principle of Machiavellianism, which states, the essential thing in politics is to seize authority through just or unjust manner, having been able to grab it, every methods must be used to preserve it.12 12 N. Machiavelli. 1981: The prince: trans by Daniel Donno New York: Bantam Ch. XV: p180-2 13 Z. E. Kwanghe and C. S. Eloma 2016: Panorama of Nigerian political leadership since 1960: historical research letter: vol 32: www.iiste.org ISBN 2224-3178 paper ISSN 2225-0964 online 14 B. M. Bass, 1990: Bass and Stogdill’s handbook of leadership, 3rd edition New York: The Free Press 15 M. Mahdinezhad, T. Bin Suandi, A. D. Bin Silong & G.R. B. O. Zoharah 2013: Transformational, transactional leadership styles and job performance of academic leaders: international education studies; Canadian center of science and education 29: vol. 6, No. 11; ISSN 1913-9020 E-ISSN 1913-9039P. 16 A. S. George 2014: Charismatic leadership: findings of an exploratory investigation of the techniques of influence: Kaplan University: journal of behavioral studies in business volume 7 http://www.aabri.com/copyright.html. UNIV ERSIT Y O F IB ADAN L IB RARY http://www.iiste.org/ http://www.aabri.com/copyright.html 5 Several authors have discussed leadership from different perspectives and contexts; such works focused on historical,13 transformational14, transactional15, charismatic16, situational17, visionary18, and instrumental/societal19 viewpoints, with little attention paid to Christian concept of servant leadership and import to political leadership in Oyo state, Nigeria. This is the crucial missing gap in scholarship which the current study has investigated to fill. 1.3 Purpose of the Study Political leadership problem in Oyo state as presented above impelled us to embark on this research. The study conducted investigations into the relevance of Christian concept of servant leadership to responsible political leadership in Oyo state of Nigeria. Servant leader traits and characters which are useful to political office holders that are capable of propelling responsible political behaviour and at the same time improving political leadership in the state were established. The study also examined peculiar indicators of bad political leadership in Oyo state of the Nation. Moreover, the research made necessary recommendations to the 17 P. Hersey, K. H. Blanchard and W. E. Natemeyer 1979: Situational leadership, perception and the impact of power: group and organizational studies, 4(4), 418-428. 18 S. A. Kirkpatrick, 2004: Visionary leadership theory: encyclopedia of leadership. NY: SAGE: publication. 19 V. Dike, 2013: Leadership, politics and social changes; Nigeria and the struggle for survival www.afbis.com/analysis/leadership.htm retrieved; 3/8/14 . UNIV ERSIT Y O F IB ADAN L IB RARY 6 stakeholders in political circles to exhibit responsible political behaviour that would provoke accountability in Oyo state. 1.4 Scope of the Study Issue in Oyo state political leadership is national; Oyo state of Nigeria consists of three geo- political zones that are subdivided into 33 local councils and 29 council development authority (LCDA).20 However, it was impossible to carry out research of this magnitude in each council areas of the state; therefore, data were collected in six local government areas. Study area situate in south western, Nigeria was chosen premised on its cosmopolitan nature, which consists various ethnic nationals from all Nigeria states. The research area is significant politically, for its leadership sophistication, being a centre of convergence for political bigwigs in Nigeria. To further strengthen justification for the choice of Oyo state, the 1964 federal election malpractice was a precursor to violence that enveloped the Western region in 1965 and 1983 general election massive rigging, the memory is still fresh in history. The two events started from Oyo state and from Ibadan to be specific, the violence escalated to other parts of the country and was greeted by military incursions. The state was a key factor in the truncation of the first and second republic’s hard earned post-independence administrations, also during the second, third republics and to date a rallying point for political bigwigs. The study area is therefore suitable for the research. The focus on Christian philosophy is based on the significance of Christian ethics to political development, though Oyo state like Nigeria is multi-religious, still, there are enough Christian political leaders at the corridor of power in the state, yet unable to effect any meaningful change in the national polity. The reason for irresponsible leadership therefore, is flagrant disregard for Christian moral values and nonchalant behaviours of Christian political leaders and constituents.21 20 S. D. Ajayi 2016: A religious ethical analysis of Machiavellianism in Nigerian politics: master project submitted to the department of religious studies, University of Ibadan: unpublished 21 O. O Familusi 2017: Christian ethical values and the quest for sustainable national development in Nigeria: in global journal of human-social science: arts & humanities–psychology: (A) volume 17 issue 7 version 1.0 global journals inc. (U.S.A) online ISSN 2249-460X & print ISSN 0975-587X UNIV ERSIT Y O F IB ADAN L IB RARY 7 1.5 Significance of the Study Relevance of servant leadership to responsible political leadership in Oyo state was established by this study. Besides, the study is pertinent for state Christian political office holders to exhibit good political behaviours in order to be exemplary to the existing political arrangement in the country. Further, the work is outstanding having introduced servant leader traits and characters to political leaders, which could stabilise the existing political structures and sustains democratic formations in the state and the country as a whole. More importantly, the study is useful to the rank and file of the political groups in the contemporary leadership by appealing to the moral consciousness of the stakeholders to proactively explore all possible avenues to engender political decorum. This would in turn create conducive atmosphere that could enhance social transformation, viable economy, probity, accountability, prudence, above all transparent and responsible political leadership, which entails selflessness to serve God and people. Therefore, in light of current trend on leadership discourse, this investigation has added to the existing scholarship as mechanism to further studies particularly from Christian ethical perspectives on the relevance of servant leadership to responsible political leadership in contemporary scholarship. UNIV ERSIT Y O F IB ADAN L IB RARY 8 CHAPTER TWO REVIEW OF LITERATURE 2.0 INTRODUCTION Study reviews existing work of the following scholars A. O. Dada1, O. Rotimi2, J. L. Omoregbe3, O. O. Familusi4, J. B. Ciulla5, I. S. Ogundiya6, L. J. Lad7 and J. M. Burns8, B. M. Bass9, J. M. Kouzes and B. Z. Posner10, V. Dike11, J. Rost12. Others are A. Dzurgba13, J. M. Howell and B. J. Avolio14, L. C. Spears15, H. M. Joseph and E. A. Vincent16, P. Hersey17, M. 1 A. O. Dada, 2006: Priest craft in ancient Israel and contemporary Nigerian society; the sons of Eli and Samuel as exemplar: a commissioned paper presented at the 19th annual conference of the Nigerian association for biblical studies held at Ambrose Alli University, Ekpoma, Edo state, between 11th -15th July 2006 pages 5-6. 2 O. Rotimi 2009: Leadership development; a case study of biblical Samuel and Joseph Ayo Babalola of Christ Apostolic Church, in S.O. Abogunrin, J. O. Akao, D. O. Akintunde, O. A. Dada, G. N. Toryough and P. A. Oguntoye: biblical studies and leadership in Africa. Nigerian association for biblical studies (NABIS) biblical studies series No 7, Ibadan: ISBN 07-7602. p100 3 J. L. Omoregbe, 1998: Ethics, a systematic and historical studies: Joja educational research and publishers limited Lagos 4 O. O. Familusi, 2012: Towards a religious alternative to political godfatherism in Nigeria: in J. K. Ayantayo, O. A. Dada and H. A. Labeodan, religion and governance in Nigeria, a journal of religious studies, eds. vol. 4, department of religious studies, University of Ibadan, Ibadan. p. 438 & 454 5 J. B. Ciulla, 1998: Ethics, the heart of leadership: edited by J. B. Ciulla, quorum books publishers, 88 Pest, West, Westport, CTO6881: an imprint of greenwood publishing group, inc. U.S.A. 6 I. S. Ogundiya, 2006: On democracy, legitimacy and accountability: lessons for Nigeria: paper presented at national conference of Nigeria political science association, held at Port-Harcourt, Rivers State, Nigeria, August 26-31. 7 L. J. Lad and D. Luechauer, 1998: On the path to servant leadership, in L. C. Spears, ed. insight on leadership, service, stewardship, spirit and servant–leadership, New York, NY: John Wiley. 8 J. M. Burns, 1978: Leadership. New York: Harper and Row 9 B. M. Bass, 1990: Bass and Stogdill’s handbook of leadership, 3rd edition New York: the free press. 10 J. M. Kouzes and B. Z. Posner, 1993: Credibility: how leaders gain and lose it and why people demand it. Sam Francisco: Jossey-Bass. 11 V. Dike, 1999: Leadership, democracy, and the Nigerian economy: lessons from the past and directions for the future: August 1999. 12 J. Rost, 1991: Leadership for the twenty first century (New York; Praeger) 172. 13 A. Dzurgba, 2007: Contemporary ethics theory and issues; John Archers publishers limited, P. 37. 14 J. M. Howell and B. J. Apollo, 1992: The ethic of charismatic leadership: submission or liberation? academy of management executive 6:43-54. 15 L. C. Spears 2005: The understanding and practice of servant leadership, the international journal of servant- leadership, 1(1), 29-46. 16 E A. Vincent and H. M. Joseph 2009: Jesus’ image as a leader: a model for leadership in Nigeria. in S. O. Abogunrin, biblical studies and leadership in Africa, Nigerian association of biblical studies, (NABIS) biblical studies series no7, p 358 Ibadan ISBN 07-7602 17 P. Hersey and K. H Blanckard, 1993: The management organization behavior, N.J; prentice hall UNIV ERSIT Y O F IB ADAN L IB RARY 9 Weber18, S. Bako19,S. O. Abogunrin20, R. K. Greenleaf21, J.K. Ayantayo22,G. B. Mohammad23, M. M. Ogbeidi24, T. A. Judge and R. F. Piccolo25, J. A. Onimhawo and P. O. O. Offeh26, M. O. Oshibanjo27, Suberu R. T.28,K.T. Darcy29, M. Keeley30, O. Obijole31, J. C. Ebegbulem32, C.C. 18 M. Weber, 1921: The sociology of charismatic authority: republished in translation 1946 in H. H. Gerth and C. W. Mills: eds. and trans: from Max Weber: essays in sociology. New York: Oxford University press, p, 245-52. 19 S. Bako, 1995. Muslims, state and the struggle for democratic transition in Nigeria: from cooperation to conflict. paper prepared for presentation at the conference on dilemmas of Nigerian democracy, University of Wisconsin Madison (undated). 20 Abogunrin S. O. 1999: Religion and democracy in Nigeria: in orita: Ibadan journal of religious studies: department of religious studies: University of Ibadan. (eds.) XXXI/1-3: June & December: pp. 1-2 ISBN 0030- 5596 21 R.K. Greenleaf, 1977/2002: Essentials of servant leadership, in L. C. Spears and M. Lawrence (eds) focus on leadership: servant leadership for the 21st century (3rd ed.) (p. 19-25) Hoboken, N.J: Wiley 22J. K. Ayantayo 2009: Fundamentals of religious ethics: department of religious studies, University of Ibadan, end time publishing house limited Ibadan, 23 G. B. Muhammad, 2009: Religion, politics and the Nigerian state: reflections on the experience of the north west zone: in: O. Olutayo, I. S. Ogundiya and J. Amzat: (eds.), state and civil society relations in Nigeria, hope publications, Ibadan, pp. 140-168. 24 M. M. Ogbeidi 2012: Political leadership and corruption in Nigeria since 1960: a socio-economic analysis: journal of Nigeria studies: department of history and strategic studies, University of Lagos, Nigeria. volume 1, number 2 25 T. A. Judge and R. F. Piccolo 2004: Transformational and transactional leadership: a meta-analytic test of their relative validity University of Florida journal of applied psychology: the American psychological association vol. 89, no. 5, 755–768 0021-9010/04/$12.00 DOI: 10.1037/0021-9010.89.5.755 26 J. A. Onimhawo and Offeh P. O. O. 2010: Religion and political authority: Christian paradigm in R. A Akamidu et al (eds), religion and democracy in the 21st century, a publication of the Nigerian association for the study of religion (NASR), 60 27 M. O Oshibanjo 2012: Moses leadership principles as a medium of instituting leadership reforms and socio– religious transformation in Nigeria: in S. O Abogunrin, biblical studies and social transformation in Africa. Nigerian association of biblical studies (NABIS) biblical studies series no 9, Ibadan ISBN 075 – 7602 pp. 64- 67 28 R. T. Suberu 1997: Religion and politics: a view from the south: in Larry Diamond, A. Kirk-Green, and O. Oyediran (Eds.), transition without end. focus on Nigeria. religious leadership and society: Lagos vantage publishers, Ibadan NASR 29 K. T. Darcy, 2010: Ethical leadership: the past, present and future: international journal of disclosure and governance, 7(3), 198-212. 30 M. Keeley 1988: Organizational analogy: a comparism of organimismic and social contract models a social contract theory of organizations, administrative science quarterly 25:337-62-1988. Notre Dame, ind: University of Notre Dame Bass. 31 O. O. Obijole 2012: Christianity and governance: a critical review of Romans 13:1-7 in the Nigerian context, in J. K. Ayantayo, O. A. Dada and H. A. Labeodan, (eds) religion and governance in Nigeria, department of religious studies, University of Ibadan, Ibadan, vol. 4, 8-18 32 J. C. Ebegbulem 2009: Corruption and leadership crisis in Africa: Nigeria in focus, Afroeuropa p. 32 UNIV ERSIT Y O F IB ADAN L IB RARY 10 Chenimuya33, K. E. Obasola34, M. I. Atere35, J. Conger36, R. O. Anazodo, C. J. Igbokwe Ibeto and B. C. Nkah,37 T. Oladimeji38, T.O Ebhomienlen and E.A. Falaiye,39 D. Imhonopi, U. M. Urim40 and R. Odudele41 which are significant to the work. The scholar’s works were carefully chosen in recognition of their relevance to responsible political leadership and were thematised accordingly. Nevertheless, none of the authors paid attention in the Christian concept of servant leadership as a relevant factor to responsible political leadership in Nigeria. The noticeable lacuna in scholarship is what the study has filled. 2.1 Perspectives on Leadership Transformational leadership studies could be traced to research efforts of Weber’s works in 1947; Bass, Bass and Riggio transformational and full-range leadership in 1985, 1998; and 2006 respectively.42 Weber posits that legality and influence of a leader define all the way through the perception of the followers.43 Burns in the same vein, during his seminal presentation on 33 C. C. Chenimuya, 2010: Religious ethics and governance: in J. K. Ayantayo and S. A. Fatokun (Eds) religion and security issues: proceedings of 2013 biennial international religious studies conference, department of religious studies, University of Ibadan, Nigeria. John Acher publishers ltd. ISBN 978 – 946 – 901 -7 34 K. E. Obasola 2000: Leadership in religious organisations and societies; traditional Yoruba perspective in CASTALIA, vol 1, no 2, Dec 35 M. I. Atere 2012: The servant leader concept of Jesus (Matt 20; 20-28; Luke 22; 24-27) a model for transforming leadership in Nigeria; in S. O. Abogunrin, biblical studies and social transformation in Africa. Nigerian association of biblical studies (NABIS) biblical studies series no 9, Ibadan, p. 353 ISBN 075-7602 36 J. Conger 1989: The charismatic leadership: behind the mystique of exceptional leader (See Francisco, Jossey, – Bass, 78-97 37 R. O. Anazodo Igbokwe C. J. Ibeto and B. C. Nkah 2015: Leadership, corruption and governance in Nigeria: issues and categorical imperatives: African research review: an international multidisciplinary journal, Ethiopia: vol. 9 (2), serial no 37 p. 43 ISBN 2070-0083 online DOI: http://dx.doi.org/10.4314/afrrev.v9i2.4 38 T. Oladimeji 2012: The washing of the disciples’ feet in John 13: 1 – 17: a challenge to religious and political leaders in Nigeria, in S. O Abogunrin: biblical studies and social transformation in Africa. Nigerian association of biblical studies (NABIS) biblical studies series no 9, Ibadan ISBN: 075 – 7602. p. 325 39 T. O Ebhomienlen and E.A Falaiye, 2009: Jesus Christ servant leader; a model for the Nigerian; in S. O. Abogunrin biblical studies and leadership in Africa, Nigeria association of biblical studies (NABIS) biblical studies series no7, Ibadan ISBN 07-7602 pp. 303 - 304 40 Imhonopi D. and U. M. Urim, 2010: A sociological discourse on personal and national development in Nigeria: the journal of sustainable development in Africa: (JSDA) Clarion University Pennsylvania, U.S.A vol 12, no 5 p 236-252 41 R. Odudele 2012: Biblical view of governance: a veritable tool for nation building: in J. K. Ayantayo, O. A. Dada and Labeodan H. A. religion and governance in Nigeria; department of religious studies, religious studies series vol 4 Ibadan ISBN 978 – 978 - 923 413 – 4. 42 T. A. Judge and R. F. Piccolo 2004, Transformational and transactional leadership: a meta-analytic test of their relative validity University of Florida journal of applied psychology: the American psychological association vol. 89, no. 5, 755–768 0021-9010/04/$12.00 DOI: 10.1037/0021-9010.89.5.755 43 T. Parsons, A. M. Henderson, and M. Weber 1947: The theory of social and economic organization: being part of Wirtschaft and Gesellschaft: W. Hodge. UNIV ERSIT Y O F IB ADAN L IB RARY 11 political leadership concurs to Weber’s point of view and affirms leader-followership linkage. In addition, describes leadership as a procedure in which leaders encourage supporters to display for particular aims that characterize ideals and inspirations, wants and needs, aims and hopes of both leaders and subordinates. He recommends initially the collaborative viewpoint of leader and component relationship. In so doing leaders and constituents are distinguished by variances in incentive, control and expertise, thus leaders and followers involve and struggle for a unifying goal. According to him, transformational leadership is a method whereby both render assistance to each other in advancing a higher level of morale and inspiration. He tries bridging existing gap of distinction amongst organisation and leadership, ascertaining dissimilarities of leader’s characteristics and behaviors. The scholar establishes two approaches to transformational perspective, transforming and transactional. He affirms that transforming leader initiates considerable modification in people’s life and society, claiming that ideals and perceptions changes, redesigns expectations and citizen’s target. According to James McGregor Burns, transforming is built on established moral ideologies on relationship which exist among leader and component. He opines, their function is engaging force and struggle in people’s value systems and seeking to increasing awareness.44 Transforming leaders have strong morals for the group’s requests, leader uses follower’s values and moral ideals by participatory approach, howbeit, components are promoted by using conflict to occupy them and help reexamines their needs and innate values. This is the point where Burns and Rost differs, former says despite latter’s powerful and notable anxiety on import of morals, integrities or truthfulness in transforming model, crucial importance of these variables were underestimated. Rost inclines in the direction of agreement procedures and goals that is believed eroded leadership.45 Moreover, servant leadership rested on relationship between leader and constituent, which tries to shape the system of the whole leadership, with more attention on the development of the follower and the community. However, transforming leadership is follower oriented, as good as it is, it uses exploitative and conflict approach in solving group problem, against the principles of mutual understanding and good leadership 44 J. M. Burns, 1998, Ethics, the heart of leadership: edited by J. B. Ciulla, quorum books publishers, 88 pest, west, Westport: CTO6881; an imprint of greenwood publishing group, inc. U.S.A. 45 J. M. Burns, 1998, Ethics, the heart of leadership: edited by J. B. Ciulla, quorum books publishers, 88 pest, west, Westport: CTO6881; an imprint of greenwood publishing group, inc. U.S.A. UNIV ERSIT Y O F IB ADAN L IB RARY 12 exemplified in Christian ethics and displayed by servant leader. This is the gap in scholarship the work has filled. Unlike transactional approach, the earlier is not premise on a give and take rapport, but on the capability of leader who makes change by personal integrity, his personality traits, articulating inspiring idea and stimulating aspirations. Also, to him, transforming leader is idealized for the fact that they are a moral exemplar working to promote people, group and community’s interest. Hence, the main aim of the transformational leader is to change governmental traditions.46 Adding to the initial work of Burns, Bass explains how to measure transformational leadership and impacts people’s motivation for better performance, in view of this, the scholar explains the degree at which leader’s transforming behaviour is evaluated in a bid for power control on the citizens. Component of these leader manifest loyalty, confidence, veneration and give reverence to leader, adherents are ready to increase performance better than initial expectation. The result of the action arises due to the transformational leader’s offer of better rewards to the constituent as against seeing self-growth; they afford subordinates with opportunity of inspiring mission, vision and identity. The leader uses idealized influence to transform and motivate followers through the quality of charisma, intellectual inspiration and individual consideration. In addition to this, this leader encourages citizens to be proactive in doing and thinking in a new and exceptional manners to alter the rank and adjust situation to sustain their quest for success. Bass advocates dissimilarity of pseudo leader and transformational counterpart, leader is transformational when awareness is increased on what is correct, virtuous, imperative and attractive when help elevate subordinate’s desires for self-actualisation and realization. Components are moved to exceed the point of self-centeredness to improve group members, people or humanity. In the case of pseudo leaders, encouragement and persuasion of factions is employed, meanwhile, awakening support for personal satisfaction or interest at the detriment of subordinates rather than what’s beneficial to community.47 In the meantime, to Bass and Riggio, there are four dimensions to transformational leadership, it consist of personality or ideal influence, stimulating impetus, knowledgeable encouragement, and personalisedattention.48 In re-affirming Keeley’s position, Bass sums up the administrative 46 Burns, J. M. 1978: Leadership 1st ed. New York: harper & row. 47 B. M. Bass 1995: Comment: transformational leadership, journal of management inquiry, 4(3), 293-297. 48 B. M. Bass and R. E. Riggio, 2006: Transformational leadership: L. Erlbaum associates. UNIV ERSIT Y O F IB ADAN L IB RARY 13 ideal to be sophisticated leadership act; thus, this ensues by leader’s broadening ability to generate and raise the welfares of personnel responsiveness, accepting the purposes, mission of group, and stir supporters to understand beyond egotism for collective good. According to scholar, distinctly, issues connected to transformational skill should be merged with leaders’ administrative evaluation, assortment, assignment, and supervision programs. Moreover, official constrictions on leaders’ supervisory conduct should be minimized to permit extra freedom of action. Political leadership plan needs to support, considerate and grateful to Maverick individualist strategy, which is ready to admit detested positions, knows when to discard the conservative knowledge and accepts sensibleadventures.49 Meanwhile, transforming leadership eventually raises people’s levels of human behavior and moral objective, which has renovative effect on citizens. Servant and leader as posited by Greenleaf, is associated with the emphasis on the need by the leader to serve the follower and devote self to the moral advancement of adherents.50 Hypothesis of Bass is modal and ends, which points to the leadership question of what and who is a good leader, in terms of leader/follower connection and the means and ends of an act of a good moral leader. Ethics asks the question of what is right and what is wrong, what is good and what is bad, Bass view is the ethical contention of who an upright leader is’? in terms of stakeholder’s relationship, means and ends of an act, that transforming leader is unassuming, they could use whatever means to achieve group goal. To an ethical leader, the end of an act does not matter as the means by which it is achieved. He opposes the conception of transforming leadership which tends to satisfy the desires and values of components at the higher level of need. He regards authoritarian leaders like Hitler, Gadhafi, and Shadam Hussein as transformational leaders.51 However, transforming in the contrary has intention beyond the satisfaction of instant necessities, in this regard, an unhealthy power concentration at the centre and domination by the mainstream at the disadvantage of the negligible is informed through stimulated transformational skills, which succeeds in convincing people with truly diverse interest that they share common goals. 49 B. M. Bass, 1985: Leadership and performance obey and expectation New York: Free press 1990 from transactional to transformational leadership: learning to share the vision organizational dynamics 18: 19-31 50 J. M. Burns, 1998: Leadership: New York: harper and row, 13 51 B. M. Bass, 1990: Bass and Stogdill’s handbook of leadership, 3rd edition: New York: the free press. UNIV ERSIT Y O F IB ADAN L IB RARY 14 Leadership must depend on negotiation with the component, not to evade subordinate and not wholly depending on a majority representing the interests of only the strongest faction.52 In the same way, Kouzes and Posner proposes five components to transformational leadership and is similar to the above dimensions, these include modeling, stirring a communal dream, challenging the method, empowering others to act, and encouraging the heart.53 Also, leader behaviours affect leadership transformations, leadership integrity depends on the honest purposes, conviction, and optimisms it provoked, leadership is obligation which gives moral backing to people, organisation, or humanity. In view of this, leadership including servant- leadership can be learned, according to this submission, leadership is not an office; neither a method, it is noticeable, comprehensible, learnable set of skills and practices accessible by all and sundry wherever.54 Extra ordinary leaders are obligatory in transforming associates’ egocentric inclinations, engender stirring dreams, transmitting persuasive habits, arouse others to attain regardless of personal lost.55 And finally, proponents of transformational leadership suggest that without it leadership in organizations is just market places for self-serving transactions, subject to drift and disintegration, with no leader to transform them.56 The whole essence of leadership is to make the component useful, committed to community service even at one’s detriment, and the general growth of the entire society. The focus of Christian ethics is centered on service to others before self and leadership by practical example, for the benefit of all the stakeholders. Both scholars’ views were significantly relevant to this research, since it is concentrated on selfless service, transformation, participant’s development and progress. The fact that the behaviour of the leader affects transformation agenda of any leadership could not be disputed, as claimed by the scholars above, they believed in the efficacy of transformational leadership as an emerging trend in leadership ethics. These scholars work could not adequately 52 A. M. Keeley, 1988. Organizational analogy; a comparism of organimismic and social contract models administrative science quarterly25:337-62-------1988: a social contract theory of organizations: Notre Dame, ind.: University of Notre Dame Bass. 53 J. Kouzes B. Posner 1999: Encouraging the heart. San Francisco, CA: Jossey-Bass inc., publishers 54 J. M. Kouzes and B. Z. Posner, 1993: Credibility how leaders gain and lose it and why people demand it. Sam Francisco: Jossey- Bass. 55 A. M. Keeley, 1988: Organizational analogy: a comparism of organimismic and social contract models administrative science quarterly 25:337-62-------1988: a social contract theory of organizations: Notre Dame, ind.: University of Notre Dame Bass. 56 A. M. Keeley, 1988: Organizational analogy; a comparism of organimismic and social contract models administrative science quarterly 25:337-62-------1988: a social contract theory of organizations: Notre Dame, ind.: University of Notre Dame Bass. UNIV ERSIT Y O F IB ADAN L IB RARY 15 be located in this model let alone in its relevance to politics, the main thrust of this study is not well and effectively addressed, therefore, this research has filled the loophole created in scholarship. Charisma or idealized influence is the extent at which leader comport action in commendable manners that motivate constituents to associate with leader. Expanding on the aforementioned, Bass states that the leader behaves like a role model which indicates consistency in character displays, decorum and high moral and ethical standards. Yet involves in risks taken on behalf of followers and is perceived as a role model, hence, respected and trusted by the constituents. This is quite similar to the concept of inspiring a shared vision credited to Kouzes and Posner, which requires the leader’s passion and enthusiasm to communicate and brightening the future goals of subordinate hence they pledge total commitment. Inspirational incentive a coherent quantity of vision demonstrated by leader which appeals and inspires components. Inspiring leader conducts leadership activities passionately and cheerfully, positively sharing future dreams, communicate expectations, and demonstrate confidence, which people expects to fulfill due to the leader’s outstanding motivational conducts. The scholar expresses confidence that leaders with inspirational motivation challenge the citizens with high moral values, assure and communicate confidence about future aim accomplishment, and offer significant hope for the present mission.57 Intellectual stimulation is the level at which the leader confronts assumption, risks bearing, and implores subordinates’ ideas. This leadership attribute arouses and promotes creativity in their components. In this regard, leader specifically centers attention on stimulating citizens’ creativeness and originality, constituent in the other hand, ask question on the principles and values of themselves in one hand, the leader and the society in the other. They use new creative ways to approach initial difficulty, seeking solution to problems, and they do not express disapproval for others mistakes or divergent views. Individualised consideration is the magnitude skills the leader adopted to assist each subordinate’s requests; he behaves like a guide or trainer to the people and pay attention to the constituent’s interests and desires. The leader acts as an instructor or tutor, facilitating two-way communication and cultivating habit of active listening. Leader with individualised consideration traits acknowledges excellent outcome and provides productive feedback upon 57 B. M. Bass and R. E. Riggio, 2006: Transformational leadership: L. Erlbaum associates. UNIV ERSIT Y O F IB ADAN L IB RARY 16 observing a flaw.58 Howell and Avolio expatiates that transformational leader plans obviously to transform the society, that there is a clear vision to transform subordinate in some ways, possibly in the remarkable manner of the leader, of which the component is the proceeds of the transformation. They note that transformational leader is regularly charismatic, though not egotistical as the latter, who belief in self rather than in helping others. In addition, this assumption is preoccupied by two leadership questions; the existing conflict between the private and public morality of a leader and again the morality of means and ends of leaders. Both insist that transforming leaders were morally uplifting while transformational leader on the other hand could donned dishonorable caps of Rouges or the white lids of supermen dependent on standards. Above leadership style encourages self-enthusiasm, self-confidence and can easily be mistaken for legitimacy and reality. Although, the authors claim that through passionate leader remarkable things have been attained, it is also true that many transformational leaders with charisma has led the constituent astray even to the abyss, just because someone is considered to be right.59 Transforming leadership is based on the end values, which includes justice, love, care, equality, empathy and freedom. Leader takes time to raise subordinates through divers’ stages of need and morality.60 Burns exemplified number of incidents in personal affairs of politician where dishonest and trickery are dubious tools employed at arriving laudable ends or situation which makes their integrity doubtful. Consequently, both the end and means of an act is very crucial in Christian ethics and vital to responsible leadership. Burns while commenting on transformational leadership base his argument upon ground that confers too much credibility to charisma and miniature to Madisonian checks and balances in regulating or limit charisma; he viewed it as hazardous spirit allowing out of the bottle.61 Given the right situation, transformational leaders can picture the future and serve responsibly if in the midst of adherents but not at all facets, especially where mischievous makers are often 58 B. M. Bass and R. E. Riggio, 2006: Transformational leadership: L. Erlbaum associates. 59 J. M. Howell and B. J. Avolio 1993: Transformational leadership, transactional leadership, locus of control and support for innovation: key predictors of consolidated-business-unit performance: journal of applied psychology, 78, 891-902. 60 J. B. Ciulla, 1998, Leadership ethics: mapping the territory: in J. B. Ciulla. ethics, the heart of leadership: an overview journal of business ethics, quorum books Praeger publishers, 88 pest, west, Westport, CTO6881: U.S.A. ISBN: 1 – 56720 – 175 - X. 61 J. M. Burns, 1963. The deadlock of democracy, Eaglewood Cliffs; N.J: pretence hall: NY UNIV ERSIT Y O F IB ADAN L IB RARY 17 the subordinate. Piccolo and Colquitt are of the view that the force that propels people into action can also frustrate them to stop. When the communication cannot be divulged appropriately by constituents, leadership is thus destined to failure. Nevertheless, they submit in conclusion that transformational leaders, by description, are keenly transformational. In a state like Oyo where the components and the leaders are not on the same page, the success of transformational type is not visible since the duo is morally deficient and exhibit high emotional attachment, according to the above academician’s submissions, transformational leader could effect positive change in an ideal situation using the transformational domains mentioned by the scholars when component is supportive, howbeit, in a state where the leader puts on charisma and egoism, the component would pay dearly in mistaken the attitude of the leader for legitimacy, paralysing the mission and vision of the individual, group and the society. This leadership perspective is not adequate for the state’s leadership process, to say the least; the unethical tendency would further ruin the Oyo state’s leadership structures if recommended, therefore, it is apposite introducing the concept of servant leadership into the government machineries for prudent leadership practice in all spheres of the state governance. The pervasiveness of the term transformational leadership as formulated by Burns has become a force in academics, which prompted criticism and further studies on leadership. In spite of its popularity in the body of knowledge, transformational style does not take into account the immoral and authoritarian tendencies of the leader which contradicts the principles of Christian ethics and concept of servant leadership, the inadequacies of the transformational style calls for attention to ameliorate the problem of bad leadership and inculcate moral teaching of Christian ethics as well as the qualities inherent in servant leader into the political leadership at every stage of power in Oyo state, by so doing, the objective of bridging the gap created in scholarship will be a reality. Similarly, discourse on transformational type is describing as the external exhibition of moral leadership. On good character development, it thrives on examination of the inward charisma. This innermost personality is improved by own emotional wound, job impediment, errors and disappointments, in addition, one is able to grow into maturity when leader examines the internal person in time of hard periods. The leading difficult of leadership and groups of individuals is the dearth of trust. Nonetheless, ethical leadership is developed in suffering and thus affirms the assertion of Paul on character and suffering in Romans 5:3-4. UNIV ERSIT Y O F IB ADAN L IB RARY 18 Contrarily, Cumbo sees ethical leadership as innermost qualities controlling leader’s executive procedure, itemising benefits from leader’s manifesting moral character, hence, he is not inspired by the prompting subordinates moreover, exhibiting personal inherent value. In a word of conclusion, virtues are enlarged when leader demonstrate mindful thoughts, kindness, responsiveness, and perspicacity.62 Character is integral to biblical leadership as it is central in servant leadership just as Paul says in the above quotation; leader’s character reinforces people’s hope to build their trust in the leadership. Hence, if Christian ethical teaching on character is strictly adhered and obeyed by the leadership, it will minimize the occurrence of ‘shadow side’ of leadership enumerated by Frank. Despite Combo’s contrary opinion, his submission boils down to the teaching of Christian morals and traits of servant leader which is still significant to the current research. Therefore, both scholars have shown the importance of character as a means to expand the frontiers of the perspectives on leadership in order to concretize its influence on contemporary leadership; subsequently the above research is pertinent to this work. Transactional leadership is a concept that has been approached differently, thus passes through scholastic modifications. Recent researches exhibit three features of transactional skill, contingent reward, dynamic and passive administration by exemption. Dependent recompense is the extent that leader engages in realisable dealings or relates with component. The leader elucidates anticipations and ascertains the rewards for the judicious execution of these expectations; in addition, management by exception is the level at which leaders’ takes corrective action on the basis of results of leadership transactions that is between leader and the citizen. These intellectuals Howell and Avolio enumerate line of demarcation between active management by exception, and passive management by exception, which lies in the timing of the leader’s involvement. An active leader foresees problem, diagnosis it, monitor the behaviour of follower, and takes proactive measures before the behavior degenerates to serious complications. In the other hand, a passive leader waits until the action deteriorates to crisis before action is taken. A replica of management by exception, passive, is what the authors refer to as laissez faire leadership otherwise known as non-leadership, Laissez-faire style is either to avoid or outright absence of leadership responsibility. Laissez-faire leaders who perform well 62 L. J. Combo, 2009, Ethical leadership: the quest for character, civility, and community. current reviews of academic libraries, 47(4), 726-726 UNIV ERSIT Y O F IB ADAN L IB RARY 19 in leadership assignment avoids decision making, reluctant in action execution, and when their attention is needed are deficient. These academicians claim that transactional leader creates strong structures to intimate subordinates with what is required, and the honorarium accruing for adhering instructions. Punitive measure is not always mentioned, nevertheless the leaders are well-understood and prescribed method to control is regularly put in place. In spite of this, transactional leadership negotiates the relationship in order that the subordinate is paid salary and other remunerations, and the leader gains control over the component. Transactional leader expects full compliance on the job allocated to a subordinate, it is anticipated of the followers to be fully responsible for the task, whether or not the constituents are capable to source for the resources to execute the assignment, and the job must be done. Hence, the subordinate receive punishment for negligence exactly as being rewarded for excelling for successfully completing a task. This model often employs management by exception, relying on the standard that if component’s behaviour is functioning to the required expectation, little or no attention is accorded performance. Concessions anticipation needs commendation and prize for surpassing optimism, whereas curative behaviour is useful for action lower than anticipation.63 When one person takes the initiative in making contact with other for the purpose of an exchange of valuing things, it is part and parcel of everyday leadership: the mutual advantageous exchange of economic and leadership assess between a leader and follower in the pursuit of joint objectives is the practical demonstration of transactional leadership. In addition, transactional behaviour is not enduring purpose that holds the leader and the followers together.64 Similarly, Zaleznik says, transactional leader is the person who conduct constituent’s behaviour by setting objectives, assigning responsibilities, and achieving obligation by punishing non-active members and gives reward to active members. This type of leadership borders on exchange of values, which ordinarily connotes give and take between the leader and constituent. Transactional leadership clarifies the role of stakeholders, in which the component understands the assignment to accomplish and at the end sure of the reward in 63 J. M. Howell and B. J. Avolio, 1993: Transformational leadership, transactional leadership, locus of control, and support for innovation: key predictors of consolidated business-unit performance, journal of applied psychology, 78, 891–902. 64 J. T. Wren, 1995: The leader’s companion: insight on leadership through the ages (New York: free press) 102- 7. UNIV ERSIT Y O F IB ADAN L IB RARY 20 exchange for the job completed, the leader exercise proper supervision and directs the follower. Nevertheless, this leadership cripples creativity and logical thinking among the components which is the major problem. It does not give room for self-discovery and development; it rests on incentives, therefore contravenes the law of ethics and principles of servant leadership, on this premise, the topic under study is a scholarly research that had brought out the relevance of servant leadership to responsible political leadership in this state. In the interim, Laissez-Faire conception has similarities with management by exception of the passive transactional concept as claimed by scholar’s mentioned above because it represents incompetent of leadership, either the transformational, charismatic, situational, visionary or transactional perspectives. Most theorists assume that charisma is a key aspect of the phenomenon; leadership has lost its way in political governance, due to mediocrity, whose major fault has been complicity in self-serving political behaviours as opposed to productive work and purposeful leadership. In the same vein governance is grounded on agreement which connects those who lead with the follower into the same ethical, rational, and passionate obligation. Reiterating further the warning of Rost and Burns, the content of this agreement is fundamentally imbalanced since power arrangements prevailing amongst leaders and constituents are unequal. Progressive governance entails democratic mechanisms prerequisite to recognising the right of components for suitable understanding of different decisions, aims, and programmes including capacity to choose among choices.65 It is expedient to say that this material is substantially relevant to this work being that it delves into the causes of political problem in leadership and goes further to highlight the importance of mutual bond among stakeholders. Lacuna therein is filled by this work and integration of the valuable suggestions that are peculiar to the study area. Besides, Bass identifies and maintains two crucial forms of transactional leadership conduct; first, contingent reward actions are equal to positive response from leader. This procedure involves various types of negative behavior feedback, for instance disapproval, rectification, penalty melted out are based on it. Bass corroborating Burns classifies three other domains, the first component he identified is charisma tendency, this style emanates and demonstrates by leaders to whom constituents develops profound passionate connections. 65 A. Zaleznik, 1989: The managerial mystique New York: harper and row. UNIV ERSIT Y O F IB ADAN L IB RARY 21 Individualised consideration manifests in mentoring and enhancement of assurance of the supporters while intelligent inducement happens when leader arouse consciousness of communal problem and promote images of new opportunities.66 Transactional leaders are concerned with morals originated through the course of an action. Which is referred to as modal standards; this is honesty, impartiality, truthfulness, loyalty, and tolerance. Invariably, transactional leaders help both leader and stakeholder to actualize their goals, by providing a lower-level need, so that they can attain their higher needs in which the leaders become a moral instrument, while the followers in turn become leaders. He says, followers are transformed into becoming leaders, and the leader grows into an ethical agent. The research did not consider the ethical implication or moral aspect of emotional attachment of the stakeholders, nonetheless, unable to connect importance of servant leadership to the present political dispensation; it is against this backdrop that the study was embarked and had filled the vacuum created in the body of knowledge. In the foregoing, transactional leader is anxious about a more constant setting with minor rivalry in a steady environment; transactional leaders manage the things ascertain and disregard what found once they advance. Nonetheless, contemporary competitive leadership development requires new style that will ensure accountable and firm governance, which could be realisable only in the concept of servant leadership.67 Behaviors of transactional leader involve interchange amongst subordinate and the leader, of which benefits are shared for the effort of constituent in return. In this regard, transactional leadership style is more of exchange behaviour of relationship, where discussion is foremost a method of interface between leader and component, like financial appreciation for accomplishing purposes. Transactional leadership is a ‘favour-for-favour’ altercation; where transactional leader is concerned with on completing performance of duty appropriately, hence, compliance depends not only on logical principles and instructions, moreover, upon the previous agreements. Subordinates are directed and restricted to assignment allotted, therefore, remuneration is organised hierarchically and is based on organisation’s administrative system.68 66 B. M. Bass, 1990, Bass and Stogdill’s handbook of leadership, 3rd edition: New York: the free press. 67 N. M. Tichy, and M. A. Devanna, 1986: The transformational leader. New York: John Wiley. 68 J. M. Burns 2010: Leadership, New York City, NY: harp perennial. p. 106 UNIV ERSIT Y O F IB ADAN L IB RARY 22 Moreover, considerable emphases are laid on aims, ideas, required duties, mechanisms, organisational benefits and aftermath of laxity. Leader prevails on private interest of constituent to motivate them for an assignment, to this end, a method of leadership that gives priority to exchange processes of give and take agreement, complete this assignment to receive commensurate reward. Transactional leaders stimulate peoples through entreaty individual requests; they enumerate three key dimensions of transactional leadership earlier identified. According to contingent reward supposition, it illustrates the effectiveness of give-and-take and interchange between leaders and assistants, adoption of this perspective prepares to provide support in exchange for components’ resolves and leader will only be contented when anticipations are achieved, benefits or motivations therefore is a means to achieve preferred result.69 Although contrary opinions were expressed by scholars on the workability of contingent reward in Oyo state; the research ascertain that transactional model of leadership considerably improves worker contentment within state work setting which is peculiar specifically to banking sector.70 Worthiness of this perspective is unquantifiable in a stable condition; therefore, the leader should be ready to apportion reward and punishment without nepotism or preferential treatment and no witch hunting of the opponent. The weakness of this lies in the insincerity of the leader who may use the avenue to castigate and eliminate good idea of people and since the system allows for give and take, it does not give room for competence and component do not put in their best service since the leader is expected to honour the agreement, it is also bureaucratic in nature and encourages corruption in the system. With this in mind, leadership growth in the state is worrisome; there is already the manifestation of leadership incompetence, selfishness, partiality, injustice, propaganda and extermination of opponent, to advocate transactional leadership for the state is tantamount to calling for total collapse of leadership machineries, hence, ameliorating the tide of bad leadership in Oyo state, leaders should concretise governance with full compliance to the traits, characters and behaviours manifesting in the servant leader, the concept’s philosophy is premised on service to others first before self, this is established in love and wish of the leader to serve constituent voluntarily without being 69 S. Nikezie, S. Purie, and J. Purie: Transactional and transformational leadership: development through changes, international journal for quality research: vol. 6 pp. 01-15, 2012. 70 O. J. Akhigbe, M. F. Ajienka, and O. F. Oloda, 2014: Transactional leadership style and employee satisfaction in Nigerian banking sector, European journal of business and management, vol. 6. UNIV ERSIT Y O F IB ADAN L IB RARY 23 coerced, leaders in the state should learn these principles imbibe it and inculcate same in the citizens. Socio-economic considerations of the organisation of Max Weber’s work brought the concept of transactional leadership into limelight, describing leadership as earned through descriptive rules, guidelines, severe punishment and methodical control.71 It consists exchange of inducements by leaders for the followers’ loyalty, leader seeks the potential desires in the group, pursues satisfaction of higher demands, and involves the full person of followers. Further still the desire here is remaking individuals’ devotion towards higher causes, that is, political reforms, revolution, national defense, self-realisation and commitment, thereby converting self- interest to collective concern.72 Keeley recommends exchange style of transactional approach to prevent political oppression against the minority while Burns supports the idea of exchange of incentives by leaders for the support of the followers. In doing these, individuals become self-dependent, develops spirit of communitarianism and political emancipation. Invariably, the concern of Christian ethics has to do with how to bring on board responsible political leadership and political emancipation, this is the focus of the studies, and lacuna addressed is neglect of the concept to responsible political leadership which this research has tried to fill adequately. Nevertheless, the work is relevant to this study. Charismatic leadership originates also from the work of Max Weber in the 1940s, with this, he became the first scholar to formulate three types of authority as forms of controlling people’s acceptance, and these include indigenous, lawful/rational and charismatic. He identifies charisma as separation by consecration from common individuals and considered as gifted divinely, extraordinary distinctively outstanding authorities or potentials, regarding the nature of excellence on manner the person involved is pampered as a leader. He describes charismatism as ability of leader to ignite profound emotional affections and in return stimulate constituents to exceed personal comforts for super ordinate achievements.73 Likewise, charismatic domain is described as a three-stage procedure in which leaders first ascertain 71 M. Weber, 1947: The theory of social and economic organization: trans A. M. Henderson and T. Parsons: New York: free press. (original work published 1921) 72 J. M. Burns, 1963. The deadlock of democracy, eaglewood cliffs; N.J: pretence hall. ------1978, leadership, New York: harper and row.2.03 73 M. Weber, 1947: The theory of social and economic organization: trans A. M. Henderson and T. Parsons: New York: free press. (original work published 1921) UNIV ERSIT Y O F IB ADAN L IB RARY 24 incompetency in the status quo: also, initiate and articulate dream of superlative purposes that climax present deficits: the third device innovative means of achieving the vision. Charismatic leaders display distinctive behaviors, they identify existing potential needs for development, and set goals in unconventional methods.74 Two main principles of charismatic traits was established, the first ideology states that among the followers there is an aspiration, need or objective, which cannot be fulfilled by the existing order, while the second idea posits that compliance to leadership is premised on leader’s acquisition of charisma that enables realisation of constituent’s aims and ambitions.75 Similarly, charisma is the basis for claiming legitimacy as form of acceptance by followers of leaders’, if leader disappoints in assisting component, there is likelihood of charisma vanishing; consequently, it offered a significantly religious promise.76 Charismatic leader hold certain keys to leadership processes, this type of leadership is posed with ethical and moral questions, simply because of the emotional influence and charismatic tendencies on the followers.77 Going by the emotional tendency of the charismatic leadership, Conger is oblivious of the ethical issues that can emanate from emotional leader; as a result, this form of leadership is not viable and inconsistent for an ideal leadership practice in Oyo state. The scholar above approached the study from different perspectives, this work defines who a charismatic leader is and drew a line of demarcation between emotions which is a product of ‘charismatism’ and ‘trust’ which is a relationship between the stakeholders. If the assumption of Hollander as confirmed by Solomon and Weber is anything to hold, in charisma or emotional leadership, unethical behaviours could not be ruled out completely. In contrast, charismatic and transformational characters can have many similarities, in that the latter may well be charismatic; the major distinction of the two is located in their basic views. Howbeit, charismatic leader may not wholly have interest in changing status quo while 74 J. A. Conger and R. N. Kanugo, 1988: Behavioral dimensions of characteristics leadership, in Jay. A. Conger, Rabindra N. Kanugo, and associates: charismatic leadership. San Francisco: Jossey – Bass, 78-97 75 M. Weber 1947: The theory of social and economic organisation: New York: free press 76 M. Weber, 1921: The sociology of charismatic authority: republished in translation (1946) in H. H. Gerth and C. W. Mills (Eds. and trans.) from Max Weber: essays in sociology. New York: Oxford University press, p, 245- 52. 77 A. S. George 2014: Charismatic leadership: findings of an exploratory investigation of the techniques of influence: Kaplan University: journal of behavioral studies in business volume http://www.aabri.com/copyright.html. UNIV ERSIT Y O F IB ADAN L IB RARY 25 the transformational leader is basically focusing on transforming the leadership apparatus and, quite possibly, supporters. Despite the charisma and seeming apprehension, charismatic could be more worried with selves than anybody else. A distinctive knowledge is that while doing business with them, they seem to reflect pleasant disposition, in which they are very convincing. Yet, in a short while attention is shifted away. Ideals of the charismatism is highly important, if leader is benevolent towards people, can promote or change governance positively, but if they are egocentric and deceitful it can create leadership faction, fraudulent public administration and probably successful power rape on the components.78 In light of this, charismatic leaders have been described by Krume Nikoloski as the capability to communicate and behave in the manner those following are arouse to move into action and partake in the vision of the leader. He likens charismatic leadership to the role of actors on stage using attires and cosmetics, playing role assigned actively well, making it more understandable and comprehensible to audience. Language pattern and conversations are carefully selected so the listeners essentially begin to think the play is true, when successfully acted. Charisma has diverse foundations and any attach to attribute it to a particular human behavior is a waste of efforts. The above model is not about ideals, words and winning an election but charismatic leadership achieve objectives hence, the perspective is adequate for leadership process in an ideal situation.79 Thus, charisma is inherent in the association which exists in leaders who display definite charismatic qualities or conducts and citizens who have a particular discernments, sentiments and approaches toward the leader, especially people directed and the idea promoted by the leader.80 Charismatism is synonymous with undue emotional discharge and demonstration of self, leading to excessive leadership influence on the citizens. Hence, unethical leader is prone to exercise charismatic skill to exert control over constituents, concentrating towards self- seeking motives, ordinarily in a premeditated Machiavellian way. Moral leader is mandated to 78 K. Nikoloski2015: Charismatic leadership and power: using the power of charisma for better leadership in the enterprises faculty of economics - stip, republic of Macedonia (JPMNT) journal of process management –new technologies, international vol. 3, No.2, 79 K. Nikoloski2015: Charismatic leadership and power: using the power of charisma for better leadership in the enterprises faculty of economics - stip, republic of Macedonia (JPMNT) journal of process management –new technologies, international vol. 3, No.2, 80 J. M. Howell, and B. Shamir, 2005: The role of followers in the charismatic leadership process: relationships and their consequences. academy of management review, 30(1), 96 UNIV ERSIT Y O F IB ADAN L IB RARY 26 employ personality in a communally productive manner in serving peoples.81 Charisma is synonymous to feeling, and not the excitement engendered; it is the passion of the leader. It seems eccentric, then, nature of passion which is core of charisma, has long been ignored by academics. Analysed is set of nexuses among feelings and governance; sensations and morals; subsequently relationships between emotions, leadership, and ethics. Notwithstanding, ethical leadership should basically rely on passionate attachment, with the prominence on charisma substituted by ordinary concept of confidence. The concept is famous as enigmatic quality of leaders; trust apparently, is a connection of leader with follower.82 Characteristics linked to charisma were of divine source; Takala says it could neither be earned nor learned by any means, charisma, truly were endowment from a higher authority. Idealized goal suggests an improved future than the status quo, this differentiates charismatic from non-charismatic leaders; self-assurance, complete esteem in decision and skill; idea, strong beliefs in that dream, readiness to involve in risk taken and participate in altruism to accomplish mission. Further to this, charismatic are easily considered infallible, therefore, subordinates are easily led into abyss, and accurate hallucination by a man of power determines a right leader. The researchers’ description of Charismatism as supernatural and divine endowment which could not be earned, learned or purchased makes it look like the biblical concept. But the difference of the two lies in the Machiavellian tendency, emotional attachment, egocentrism, deceit, and self-belief/confidence associated with the former, also reliance of the constituents on the charisma of the leader before taken decision, while the latter is service oriented which is built around relationship or sacrifice. Suspected negative behaviours inherent in this charismatic perspective constitute hindrance in leadership processes, although, if properly managed could be a prospect in governance. This style of leadership could not be recommended for Oyo state leadership because of the emotional tendencies and the ensued ethical issues. Situational approach is the flexibility of leadership and exploiting needed tactics to achieve a given expansion of follower’s success in a particular leadership situation. The imperativeness of this perspective lays in a legacy that no single perspective can relate to all 81 E. P. Hollander 1995 Ethical challenges in the leader follower relationship: business ethics quarterly 5: 54-65. 82 R. C. Solomon, 1993: The passions New York: Doubleday 1976: Indianapolis: Hackett, 1993. UNIV ERSIT Y O F IB ADAN L IB RARY 27 given leadership situations as this concept. As a result, leadership method varies in relation to adherents’ understanding and ability in certain assignment. Utilising the idea of situational leadership, a leader is engrossed on the chore and giving little or no prominence to rapport with component he leads, based on needed skill for successful task completion.83 Leaders with executive influence has capability to persuade adherents’ rational situation, the leader initiates the feeling condition often times. In support of his work above, Coleman classifies leaders into two types: the echoing and cacophonous leaders, further, broadly categorises aspects of leadership into six: idealistic, tutoring, affiliative, representative, pacesetting and forceful.84 This type is quite useful in addressing difficult situations arising in governance. Though the flaw of the type however has been a bone of contention among scholars, they assume, some of the leadership types are effective, thus the first four of these six leadership types constantly have positive impact on government activities and economic policies.85 The major variation of the author’s works on situational perspectives therefore, is their view on followers’, Hersey illustrates followership readiness in terms of ability and the willingness,86 while Blanchard study describes followership development level rate by competence and commitment.87 Situational perspective is premised on three basic philosophies; task behavior, the amount of guidance or direction a leader can offer; relationship behavior, the quantity of socio- emotional care provided by leader, the eagerness display by adherents to accomplishing specific duty, role or purpose. Paul Hersey popularises situational studies in the 1960s, thenceforth, is universally denoted as organised common sense. His creative research stands on relationship between leaders and group, hence, serves as an outline to explore respective circumstances. The scholar proposes four important and vital leadership experiences that situational leaders should learn and demonstrate. First is to diagnose the event to comprehend the degree of exact condition trying to influence, and second is adaptation of action which calls for adjustment to behavior in reaction to eventualities at hand. The third according to him is to communicate, he 83 D. Wyld 2010: Top ten management on situational leadership theory: an overview of how to match the right leader to the right group of followers: south eastern Louisiana University in management: accessed April 4th / 84 D. Coleman, R. Boyatzis and A. Mckee 2002: The new leader: transforming the art of leadership into the science of results pp 3, 55 & 79 85 A. Kritsonis 2004: Leadership in organizations: national implications. California State University, Dominquez hills, international journal of scholarly academic intellectual diversity, volume 8, number 1, 86 P. Hersey 2009: Situational leaders: leadership excellence: 26, 2, 12 87 K. Blanchard 2008: Leadership excellence: 25, 5; 19. UNIV ERSIT Y O F IB ADAN L IB RARY 28 explains this in terms of interaction with components in an understandable and acceptable language, the fourth is advancement, leaders should press or move toward higher performance.88 Meanwhile, flexibility and simplicity of the execution of task which makes leaders to address difficult challenge persistent in modern leadership milieu, buttresses the model. Concept is a repeatable development to add worth that model has to be leveraged on a consistent basis and to be used constantly; it has to be realistic and easy without being naïve. Situational leadership assists leader acquire cognitive ability before it explains what to do, explaining the concept further, the principle surpasses ethnic and generational differences and arms leaders with global abilities essential to motivate performance adjustment and improving output.89 The authors study is quite relevant to the current work, it is agreeable that situational leadership can be useful in any given situation but their assumptions reinforces the idea of no particular type of leadership leaving leaders without any primary focus for the society. Apart from the cluelessness of this leadership perspective, it is far from solving the emerging contemporary leadership challenges in Nigeria; hence, introduction of servant leadership to Nigeria‘s political structures would propel remarkable leadership behaviour in resolving political problems, thus, bridged the gap created in the body of knowledge. Visionary leader has understanding of supporter’s requests or values, also, developing a mission statement reflecting those needs or values. In view of this, a number of scholar attempted to shape the discourse on leadership, thus from visionary perspective, reasons were advanced to buttress why it is still a force to reckon in the field of leadership.90 Visionary standpoint encourages positive results in governance by producing and sharing vision of a state of leadership activities, it clarifies existing condition and prompts commitment for an improved future.91 In this respect, component consistently trusts the leader, commits self to serve the leader, encourages followers to increase level of performance, and propels high overall 88 P. Hersey, K.H. Blanchard, and W.E. Natemeyer 1979: Situational leadership, perception and the impact of power: group and organizational studies, 4(4), 418-428. 89 S. Shriver2017: Situational leadership, relevant then relevant now: the center for leadership studies and training industry inc. info graphic. building situational leaders: available at https://www.trainingindustry.com/articles/leadership/building-situational-leaders/ 90 S. A. Kirkpatrick, 2004: Visionary leadership theory: encyclopedia of leadership. NY: SAGE publication 91 J. A. Conger, 1999: Charismatic and transformational leadership in organizations: an insider perspective on developing streams of research. leadership quarterly, volume 10, pp. 439-452. UNIV ERSIT Y O F IB ADAN L IB RARY 29 leadership performance.92 Earlier, it is distinct from other perspectives in motivating dream and communicating idea to the constituents thus, moving leadership from good to better.93 The encouraging result establishes the balance of mutual trust and concern on both the leadership and constituent, hence, this high interest of visionary leaders on followers increases responsible governance within the leadership circles and development in the society.94 Given the foregoing, working together for a purpose, projection, insight, imagination and making bold steps at achieving goal legitimately embodies the viewpoints of visionary leadership, energies are concentrated on opportunities rather than problems and act promptly. Visionary leaders take initiative and stand for what they passionately believe, leader with vision bears the consequence of actions taken and that of constituents, effective leaders achieve goals through teamwork and collaboration, visionary leaders are committed and give what it takes to balance component’s emotional, psychological, mental, spiritual, physical and social issues within the confines of their leadership ingenuity. In addition to the above, visionary leader is sensitive to the plight of the people; equally demonstrate credibility and high-profile integrity, these leaders are patriotic and sincerely display love for the citizens.95 Developing citizen, inspiring the public, valuing people, exhibiting authority, providence and distribution is a central subject of visionary leaders. This researcher reiterates the significance of appreciating followers by leaders thus declaring that empowering people by inspiring and upholding is the principal method a servant leader adopts to develop citizens, the measure of advancing constituent comprises truly in investment in the perspective of team work.96 However, a visionary leader without spirit to serve the people first is bound to end-up the vision in self, the opinions expressed by the authors is basically limited to organisation goal and objectives, organisation profit, growth and development is the main thrust of these researchers and their 92 A. J. DuBrin, 1998: Leadership: research findings, practice, and skills. Boston Toronto: Houghton Mifflin company 93 C. J. Chan and S. Colin, 2004: Leadership effectiveness, leadership style and employee readiness: leadership and organizational development journal, 26(4), pp. 280-288. 94 Colton, D. L. 1985: Vision: national forum, 65(2), pp. 33-35. 95 F. A. Adelowo and G. M. Kollie Emmanuel: 2012: Nehemiah as a visionary leader: an impetus for post independence leaders in the socio–religious reconstruction of Nigeria: in S. O Abogunrin, biblical studies and social transformation in Africa. Nigerian association of biblical studies (NABIS) biblical studies series no 9, Ibadan ISBN 075 – 7602 p. 217 96 J. Laub, 2005: From paternalism to the servant organization: expanding the organizational leadership assessment (OLA) model: the international journal of servant-leadership, 1(I), 155-186. UNIV ERSIT Y O F IB ADAN L IB RARY 30 discourse does not centre on the promotion of the judicious management of resources in the community for the wellbeing of members. Consequently, creates vacuum in the contemporary scholarship, therefore, solution has been found in the concept of servant leadership to the prevailing academic dearth. Purposeful and visionary leadership is linked with great nations, either in the industrialised nations or unindustrialized countries. Visioners play important roles in social, economic and political liberation of the people. Subsequently, leaders failed to put together available opportunities, ordinarily aborted the ingenuity of people that might be useful for state development. Oyo state governance is characterized by primitive, narrow-minded, personalised and egotistical predispositions, racial enmity, attachments and privatised government machinery. Indeed visionary characters who are honest are desirable to complement efforts of service first behaviour in this state, people in this category must have idea and ability, ideals personified, being interested to deliver promises to the electorate.97 Although, the study discussed leadership in perspectives and the attendant cons