Books on the topic 'Servant leadership model'

In this chapter, we focus on the theoretical and empirical relationship between leadership and organizational citizenship behavior (OCB), arguing that leadership, at its conceptual core, is extra-role behavior (i.e., leadership [is] OCB). Updating and extending Organ, Podsakoff, and MacKenzie’s (2006) chapter, we review both traditional (e.g., transformational leadership, transactional leadership, initiating structure, and consideration behaviors) and contemporary models of leader behavior (e.g., ethical, authentic, and servant leadership behaviors). In doing so, we report meta-analytic results comparing leadership models and the activities that underlie those models. We close by discussing three potential avenues for continued research in this domain.

Civil service consists of civil servants and their activity when implementing the assigned functions and decisions made by politicians. In other words, it is a system of civil servants who perform the assigned functions of public administration. The corpus of civil servants consists of people who work in central and local public administration institutions. The concept and scope of civil service in a particular country depends on the legal framework that defines the areas of public and private sectors and their relationship. In many countries, civil service consists of an upper level, a mid-level, and civil servants who work for coordinating, independent, and auxiliary institutions. However, the scope of civil service in different countries varies. When analyzing/comparing civil service systems of different countries, researchers often categorize them as Western European, continental European, Anglo-American, Anglo-Saxon, Eastern European, Scandinavian, Mediterranean, Asian, or African.All European Union member states can be classified into two groups: the career system—dominant in continental Europe, with the prevalence of traditional-hierarchical public administration, rational bureaucracy, and formalized operational rules—and the position system—dominant in Anglo-Saxon countries, with the prevalence of managerial principles, pragmatic administration, and charismatic leadership. Neither of the two models exists in pure form. If features of the career model dominate in the civil service of a country, it is identified as a country with the career CS model; if elements of the position model dominate the country is identified as a country with the position civil service model. An intermediate version of this model, characteristic of a number of countries, is the mixed/hybrid model.Many civil service researchers claim that in the case of two competing systems of civil service—closed (the career model) and open (the position model)—reforms of the open civil service system win. It has been argued that the organizing principles of the open, result-oriented civil service system (the position model), which is under the influence of “new public management,” will permanently “drive out” the closed, vertically integrated and formal procedure-oriented career model. Scholars argue that civil servants of the future will have to be at ease with more complexity and flexibility. They will have to be comfortable with change, often rapid change. At the same time, they will make more autonomous decisions and be more responsible, accountable, performance-oriented, and subject to new competency and skill requirements.

This chapter addresses Mustafa Kemal Atatürk's secularism. If popular expectations were any guide, two paths to global leadership lay wide open to Mustafa Kemal in 1922: he could either capitalize on Ottoman possession of the caliphate in order to seize the mantle of pan-Islamic leadership, or he could set himself up as an anti-imperialist model for Asian and African socialists. However, it was at this juncture that Mustafa Kemal's Turkist, scientistic, and pro-Western leanings became manifest, leading him and the Turkish nation down an uncharted path that combined intense nationalism with an extreme commitment to Western secularism. The popular philosophy of scientism, serving as a deus ex machina, provided the overall framework of this new secularism and shaped Mustafa Kemal's views of Islam.