Administrators—whether C-suite executives such as CEOs, COOs, CIOs, and CFOs; leaders in K-12 or higher education; or nonprofit chairpersons, presidents, and vice presidents—often face complex challenges that require swift, effective, and long-lasting solutions. Successfully addressing these challenges can be broken down into three essential phases: Listening, Evaluation, and Implementation. These steps are particularly crucial for those handling moderate- to high-level issues, where the decisions made can have significant impacts on the organization.

Listening, Evaluation, and Implementation each represent a stage in the process of problem-solving and decision-making. Listening involves gathering information, perceiving the concerns of stakeholders and identifying the root causes of an issue [1]. Evaluation requires analyzing the data, weighing different options, and considering both short- and long-term consequences [2]. Implementation is the act of carrying out the chosen solution, ensuring it is communicated effectively, and monitoring progress to make adjustments when necessary [3][4]. Together, these phases form a practical framework that can guide administrators toward effective and sustainable leadership decisions.

Listening (or are we pretending?)

The first step in the problem-solving process is listening. This phase involves understanding the problem in depth, gathering input from relevant stakeholders, and identifying the root causes. Listening is not just about hearing words—it requires administrators to perceive the emotions, concerns, and motivations behind them. Leaders must “seek first to understand, then to be understood” [1].

For instance, if an administrator is managing a conflict between team members, merely addressing surface-level disagreements may not resolve the underlying tension. By actively listening, the administrator can uncover deeper issues such as misunderstandings, unmet expectations, or personal grievances, which are crucial for developing a sustainable solution.

At the same time, administrators should recognize that speculation, assumptions, and gossip without knowing the full picture can damage an institution. Transparency and open communication are vital. Sincerity and authenticity also matter—leaders must show genuine concern, ensuring people never feel their issues are being brushed aside. In the listening phase, administrators should remain cautious to prevent misunderstandings during conversations. At times—whether intentional or not—people may extract specific words or phrases, strip them of their original context, and circulate them in ways that distort the intended message. Such misrepresentation can damage not only an individual’s career and reputation but also the credibility of the entire organization.

To guard against this, leaders must communicate with precision and foresight, choosing their words carefully and avoiding statements that could be easily misconstrued.

Evaluation (remember, there could be more than one correct answer or solution!)

Following the listening phase, the next step is Evaluation, which requires a careful analysis of the information gathered. The administrator must weigh different perspectives, explore various solutions and anticipate the potential outcomes of each option. This aligns with the design stage of decision-making [2]. Leaders must avoid quick fixes that merely provide temporary relief but fail to address the root causes.

For example, if the problem is low employee morale, offering a one-time bonus might provide temporary relief but would not address underlying causes such as a lack of career development opportunities, belonging issues, or poor work-life balance. During evaluation, administrators should also be open to different theories and approaches, recognizing that human-related issues often involve multiple viewpoints. The goal is to identify the most effective strategy that aligns with the organization’s goals and values.

Trust and credibility are essential in this stage. These are not built overnight but develop gradually, much like establishing financial credit. Past sincerity and close relationships form the foundation for successful persuasion when making difficult decisions. Empathy—thinking from the perspective of stakeholders—is also key to understanding their concerns and preventing misunderstandings.

Implementation (how is your level of sincerity and commitment to follow the plan?)

The final step is implementation, which involves putting the chosen solution into action through a well-structured plan. Change is often met with resistance, making leadership communication critical. This reflects the importance of creating momentum through clear communication and urgency [3], as well as solidifying change for long-term success [4].

Implementation should also include mechanisms for monitoring progress and making necessary adjustments. No plan is perfect, and flexibility is essential to addressing unforeseen obstacles. For example, if an administrator introduces a new workflow to improve efficiency, they should monitor its impact on productivity and employee satisfaction, making modifications if the system does not yield the expected results. In practice, implementation also means managing diverse personalities and talents.

Administrators often work with highly capable individuals who have distinct characters. Balancing team chemistry and channeling energy toward progress is the leader’s responsibility. Those who consistently undermine teamwork must be addressed, while talented individuals should be entrusted with new responsibilities. Delegation requires both courage and encouragement: leaders must give capable people the chance to take on new tasks, allow room for mistakes, and support their growth. Effective delegation thus becomes not only a tool for efficiency but also for building confidence and resilience across the team.

An administrator should realize that there may be wide gray areas of solutions in many cases, and depending on the path chosen, it is important to remain consistent, closely follow up on progress based on the issue’s severity, and be ready to make adjustments if needed. Once a decision is made—even if it may not seem the best at that moment—it is often wiser to stick with it rather than constantly changing course.

A contemporary example: A CEO confronting personnel issues

At a mid-sized technology company, the CEO noticed that team productivity was declining, even though the company was growing and resources were sufficient. Exit interviews revealed that high-performing employees were leaving because of toxic behavior from a few long-serving staff members who held informal influence within the organization. Their negative attitudes were undermining morale and discouraging new hires from fully integrating into the company culture.

Rather than taking immediate punitive action, the CEO began with a listening phase. He held confidential conversations with both departing employees and current staff to understand the situation more deeply. This revealed that the problem extended beyond individual personalities: employees felt that poor behavior was tolerated without accountability, creating resentment across the workforce.

After gathering information, the CEO evaluated the root cause. He realized the issue was not only about a few problematic individuals but also about a culture that lacked clear behavioral standards and consistent enforcement. Simply firing the employees might have offered a short-term remedy but would not address the deeper cultural problem. He considered several options and concluded that change required both accountability and a renewed culture of respect. The implementation phase involved rolling out a “Respect and Responsibility” workplace policy, reinforced through workshops and company-wide communication. The problematic employees were given coaching and an opportunity to adjust, but continued toxic behavior was no longer tolerated. Within six months, surveys showed improved morale, reduced turnover, and higher productivity.

This example illustrates how a leader who listens carefully, evaluates wisely, and implements decisively can transform a toxic environment into one of accountability and renewed trust.

Prophetic leadership and the Ji‘ranah incident: A timeless model for conflict resolution

Contemporary leaders must beware of interim measures that seem convenient but fail to resolve deeper problems. When we look back at world history, prophetic approaches stand in a category of their own. Prophets embodied the highest standard of leadership, guided directly by God, and exemplified wisdom that humanity can only aspire to reach. The Ji‘ranah incident provides a vivid case study of this truth. More than fourteen centuries ago, the Prophet Muhammad (peace be upon him) resolved a highly complex conflict with remarkable speed, empathy, and foresight. His solution was not only effective in the moment but has continued to inspire reflection on leadership and human relations into our modern era.

Following the conquest of Mecca, the Prophet and the Muslim army faced the tribes of Hawazin and Thaqif at the Battle of Hunayn in 630 CE. The Muslims achieved a decisive victory, capturing a vast amount of booty. According to Arab custom, the spoils were to be distributed among the participants, and the Prophet personally oversaw this sensitive process. In a carefully calculated move, he allocated a significant share of the spoils to newly converted Meccan leaders—Quraysh nobles and other influential figures. His goal was not favoritism but diplomacy: strengthening new believers, securing their allegiance, and maintaining peace among influential recent converts. While strategically wise, this distribution stirred unease among the Ansar, the residents of Medina who had supported him from the very beginning and fought bravely at Hunayn. Some murmured among themselves: “The Messenger has found his people again and forgotten us.”

Listening before acting

When Sa’d b. Ubada, the leader of the Ansar, conveyed their feelings to the Prophet, the Prophet asked him directly for his own opinion. Sa’d replied with humility: “I am but one of my people.” In other words, he stood in solidarity with his community rather than elevating his personal view.

The Prophet recognized that the Ansar’s frustration was not about material wealth but about belonging, loyalty, and appreciation. He responded not with dismissal but with deep empathy.

A speech that healed hearts

The Prophet gathered the Ansar privately, ensuring no one was left behind and that no Muslims who had migrated from Mecca were present. He delivered a heartfelt address, reminding them of how God had guided, enriched, and united them through his mission. Then he reframed the entire situation, shifting their perspective from worldly gain to spiritual honor:

“While others take worldly possessions, would you not be pleased to take the Messenger of God as your share? Verily, if all people went one way and the Ansar went the other, I would go with the Ansar. O God, have mercy on the Ansar, their children, and their descendants.”

Tears filled the eyes of the Ansar, and they responded unanimously: “We are pleased with the Messenger of God as our portion and our fortune.” In that moment, a potential rift was transformed into deeper unity, gratitude, and trust.

Lessons for today

The Ji‘ranah incident remains a timeless model of conflict resolution. By listening attentively, affirming dignity, and reframing the issue in higher moral terms, the Prophet turned disappointment into renewed commitment. His approach shows that true leadership is not merely about distributing resources but about addressing the human need for recognition, belonging, and purpose.

For today’s leaders, the lesson is clear: empathy and wisdom are not soft skills—they are the foundations of lasting unity.

Conclusion

Effective problem-solving for administrators follows a structured approach beginning with active listening, progressing to careful evaluation, and concluding with strategic implementation. The CEO’s handling of workplace toxicity and the Prophet’s resolution of

the Ji‘ranah incident both highlight how these three steps, when practiced with sincerity and wisdom, can transform potential crises into opportunities for strengthening relationships.

By mastering these steps, leaders can effectively address complex challenges, leading to more sustainable outcomes for their organizations. Responsible administrators should remain patient, yet mindful that unnecessary delays may create additional strain and inefficiencies. Understanding and applying these principles will enhance their problem-solving capabilities, ensuring a more effective and adaptable leadership approach.

References

• Covey, S. R. (1989). The 7 Habits of Highly Effective People: Powerful Lessons in Personal Change. Free Press.
• Simon, H. A. (1977). The New Science of Management Decision. Prentice Hall.
• Kotter, J. P. (1996). Leading Change. Harvard Business Review Press.
• Lewin, K. (1947). “Frontiers in group dynamics: Concept, method and reality in social science; social equilibria and social change.” Human Relations, 1(5), 5–41.
• Ibn Hisham, As-Sirah an-Nabawiyyah.
• Al-Bukhari, Sahih al-Bukhari. Book 64, Hadith 359–366
• Muslim ibn al-Hajjaj, Sahih Muslim.
• Ahmad ibn Hanbal, Musnad Ahmad.

When I was twelve, I spent a summer in a small town where my family owned a grape farm. The vineyard stretched across rolling hills, its vines heavy with deep purple grapes—a place of beauty, but also of hard work. That summer, I learned a lesson about teamwork that has stayed with me ever since.

One morning, my father announced it was time to harvest. He gathered the family—parents, siblings, cousins—and assigned us roles. The older cousins cut grape clusters, while the younger ones, including me, collected them in baskets. My parents and aunts carried the baskets to storage, where my grandfather inspected the grapes for quality.

At first, I thought my job was easy: just pick up grapes and fill the basket. But as the sun rose, the heat became unbearable, and the baskets grew heavier. I lagged behind, and the pile waiting to be collected grew. Seeing my struggle, my older cousin offered to switch roles. I hesitated—I’d never used pruning shears—but with his encouragement, I tried. To my surprise, I enjoyed the precision of cutting, and my cousin’s quick hands made collecting easier. By day’s end, we had finished the harvest. I realized teamwork wasn’t just about doing my part, but about adapting, supporting one another, and working together.

That summer taught me that teamwork isn’t just about dividing up tasks—it’s about understanding each other’s strengths, stepping in when someone needs help, and sharing in the achievement together. The experience of working alongside my family in the vineyard planted a seed of understanding that continued to grow over the years. Later, when I read Jon Gordon’s The Power of a Positive Team, his message that “no one creates success alone” immediately brought me back to those hot summer days in my hometown. Gordon’s insights, along with the timeless prophetic teachings, all point to the same truth: when we work together with a shared purpose—whether in families, workplaces, or communities—not only do we achieve more, but we help lift one another up along the way.

The foundation: no one succeeds alone

Gordon’s foundational premise is simple yet profound: “No one creates success alone. We all need a team to be successful.” He illustrates this with examples ranging from Super Bowl-winning teams to groups launching rockets into outer space or performing open-heart surgeries. My vineyard memory echoes this: without my cousin’s willingness to switch roles, the harvest might have faltered.

This principle finds a powerful parallel in the life of Prophet Muhammad (peace be upon him), particularly in the construction of the Prophet’s Mosque (Masjid an-Nabawi) in Medina. After the challenging migration from Mecca, the Prophet faced the monumental task of uniting a fractured community. He didn’t assign the work to just a few skilled laborers; instead, he mobilized the Muhajirun (emigrants) and Ansar (helpers) into a cohesive team. Historical accounts, such as those from Ibn Hisham, describe him carrying bricks alongside his Companions, his hands dusty with the same labor (Ibn Hisham, 1955). This act wasn’t just practical—it was symbolic, forging bonds of trust and solidarity. The mosque became more than a place of worship; it was a hub of education, governance, and charity, a testament to what a united team can achieve.

The Qur’an reinforces this in chapter as-Saff (61:4) by illustrating the image of a team standing shoulder-to-shoulder, each member integral to the whole, like “a well-compacted building” (Unal, 2006). This wasn’t abstract theology for the Prophet; it was a lived reality. When a Companion suggested using a palm trunk as a pillar, the Prophet listened, adapting the plan collaboratively. This spirit of collective input mirrors my cousin’s suggestion to switch roles, showing that great teams thrive on mutual support and flexibility.

Gordon emphasizes that building such teams requires purpose, passion, and commitment. He wrote The Power of a Positive Team for teams to read together, fostering a shared understanding of what makes them great. This resonates with the Medina community’s collective ethos, where every member—from the poorest laborer to the Prophet himself—contributed to a vision beyond individual gain.

The power of positivity

Gordon’s second key insight is that positivity is a superpower for teams. He rejects “Pollyanna positivity”—a naive optimism that ignores reality—in favor of a gritty, purposeful optimism that confronts challenges head-on. John Gottman’s pioneering research on marriages offers a compelling parallel to team dynamics, showing that a five-to-one ratio of positive to negative interactions predicts success (Gottman, 1994). Through decades of observing couples, Gottman found that thriving relationships don’t eliminate conflict but overwhelm it with positivity—moments of kindness, appreciation, and support. When positive exchanges outnumber negative ones (like criticism or contempt) by at least five to one, couples build resilience, trust, and a buffer against stress. Below this ratio, negativity erodes connection, often leading to divorce. This “magic ratio” underscores Gordon’s point: positivity isn’t just feel-good fluff—it’s a measurable force for winning. In teams, as in marriages, frequent affirmations and constructive energy can transform challenges into opportunities, fostering unity where pessimism might fracture it. Gottman’s insight bolsters the idea that positivity, applied consistently, is a practical strategy for success across human endeavors.

During my sophomore year of college, I joined a group project in a literature class that quickly turned chaotic. Our team of five was tasked with analyzing a novel and presenting it to the class, but we couldn’t agree on anything—themes, roles, or even meeting times. Two weeks in, with the deadline looming, frustration peaked, and we were on the verge of giving up. I remembered my vineyard days and suggested we pause and share one thing we each liked about the book. It felt awkward at first, but as we talked, the mood shifted. One teammate, usually quiet, lit up discussing the protagonist’s resilience, sparking new ideas. I proposed we focus on that theme, and suddenly, roles clicked: he researched, I wrote, others handled visuals. Our presentation wasn’t perfect, but we delivered it with enthusiasm, earning praise for our unity. That experience taught me that positivity isn’t ignoring problems—it’s finding a spark to reignite the team, turning chaos into collaboration.

Gordon shares stories of teams he’s coached, like the Atlanta Falcons under Mike Smith, who adopted a “No Complaining Train” to maintain morale during grueling seasons. This practical application of positivity shows that optimism, paired with action, builds unstoppable teams.

Transforming negativity: a collective responsibility

Positivity isn’t passive; it requires weeding out negativity, Gordon insists. “One of the biggest mistakes teams make is that they ignore the negativity within their team,” he writes. He recounts working with the Jacksonville Jaguars in 2007, where Coach Jack Del Rio used The Energy Bus to confront “energy vampires,” leading to a playoff run. Similarly, Mark Richt at the University of Georgia curbed negativity with an “energy vampire” wall, turning a losing streak into ten consecutive wins.

The Prophet faced a parallel challenge during the Treaty of Hudaybiyyah in 628 CE. When the Quraysh barred the Muslims from Mecca and imposed a seemingly humiliating truce, Companions like Umar ibn al-Khattab voiced frustration (Ibn Hisham, 1955). Rather than reprimand them, the Prophet listened with empathy, explaining that God’s plan would unfold. His calm transformed their doubt into acceptance, and the treaty later enabled Islam’s peaceful expansion. Gordon’s three-step approach—confront, transform, or remove—mirrors this: transformation is ideal, but removal may be necessary.

Fethullah Gülen’s philosophy of service (hizmet) complements this: “A community that seeks to serve others must be a garden of positivity, where each member uproots the weeds of envy and plants seeds of compassion” (Gülen, 2004). In my vineyard, my cousin’s willingness to switch roles weeded out my negativity—my fear of failing—and fed my confidence. Gülen’s metaphor of a garden aligns with Gordon’s “weed and feed” strategy, emphasizing proactive cultivation of a positive culture. Gordon shares a school principal’s story: a negative teacher resigned, overwhelmed by a relentlessly positive staff.

A few years after college, I volunteered to help organize a fundraising gala for a local nonprofit. Our small team was passionate, but as the event neared, tensions flared. One member, usually reliable, grew pessimistic—grumbling about low RSVPs, tight budgets, and even the venue’s lighting. His negativity dampened our meetings, and others started doubting we’d pull it off. Reflecting on my vineyard days, I decided to shift the vibe rather than let it fester. I invited him to grab tea after a planning session and asked what was weighing on him. He confessed feeling overwhelmed by outreach calls and feared we’d fail. I suggested we split his tasks—another teammate took half his list. He softened, even laughed, and at our next meeting, he arrived with a list of confirmed donors instead of complaints. The gala went off beautifully, raising more than our goal, and our team bonded over the win. That experience taught me that negativity isn’t the enemy—it’s a signal. Listening and tweaking roles transformed his frustration into fuel, proving a team can thrive when we lift each other up.

Practical tools for a positive culture

Gordon offers concrete tools, like the “No Complaining Rule,” where complaints must come with solutions. Michael Phelps’ Olympic swim team enforced positivity, enhancing their 2016 Rio performance. Said Nursi’s Risale-i Nur adds a spiritual layer: “Complaining about the decree of God is a veil over the beauty of existence. Instead, seek the wisdom within it” (Nursi, 1996). During the Meccan boycott (617-619 CE), Prophet Muhammad rallied his clan to share scarce resources, reframing starvation as a test of solidarity (Al-Haythamī, 2000).

In my vineyard, if I’d complained without adapting, the harvest might have stalled. The “No Complaining Rule” echoes Nursi’s call to focus on wisdom, pushing teams toward solutions.

Positive conflict: strength through trust

Gordon clarifies that positivity doesn’t mean avoiding conflict. “Positive conflict” strengthens teams when rooted in trust and respect. Writing partners Brian Koppelman and David Levien debate ideas constructively, as did volleyball stars Kerri Walsh Jennings and Misty May-Treanor. Prophet Muhammad (peace be upon him) mediated between the Aws and Khazraj tribes in Medina, turning decades of enmity into alliance through dialogue (Ibn Hisham, 1955). Gordon notes, “If there’s no trust, respect, and love, the conflict hurts the team.” My cousin’s trust in me to cut grapes, despite my inexperience, turned a potential clash into collaboration.

A spiritual and practical synthesis

Cultivating a positive culture weaves together practical and spiritual threads, offering lessons for diverse teams. My vineyard lesson taught me adaptability and support; my college project showed positivity’s spark in turning a failing group into a united front; and the nonprofit gala proved empathy transforms negativity, yielding a successful event that uplifted our community. Gordon’s framework—emphasizing unity, positivity, and proactive negativity management—provides a practical structure for these experiences, while the Prophet’s examples offer timeless inspiration. The Qur’an’s call to stand as a “well-compacted building” (61:4) and promise of “ease with hardship” (94:6) infuse these efforts with divine purpose, while Gülen’s vision of compassionate service and Nursi’s reframing of challenges deepen their spiritual resonance.

Nonprofits, in particular, stand to benefit profoundly from this synthesis. My experience with the gala illustrates how Gordon’s principles—listening to transform negativity, fostering unity, and maintaining optimism—can turn a struggling team into a force for good. Nonprofits often operate with limited resources and high stakes, relying on volunteers and staff united by a shared mission, much like the Prophet’s community in Medina. By adopting tools like the “No Complaining Rule” and embracing positive conflict, they can maximize impact—whether feeding the hungry, educating the underserved, or healing the sick—mirroring the mosque’s role as a hub of service. Gülen’s hizmet ethos further aligns here, urging nonprofits to cultivate positivity as a garden of collective action, amplifying their ability to serve humanity.

This is a blueprint to build teams—families, workplaces, or organizations—that reflect unity in diversity. Whether harvesting grapes, working a college project, or fundraising for a cause, the principles of collaboration, optimism, and empathy turn shared purpose into transformative action, echoing the prophetic legacy of building communities that endure and inspire. Together, we can create a brighter future for all.

References

• Gordon, J. (2018). The power of a positive team: Proven principles and practices that make great teams great. Wiley.
• Gottman, J. M. (1994). What predicts divorce? The relationship between marital processes and marital outcomes. Lawrence Erlbaum Associates.
• Puri, M., & Robinson, D. T. (2007). Optimism and economic choice. Journal of Financial Economics, 86(1), 71-99. https://doi.org/10.1016/j.jfineco.2007.02.002
• Ünal, A. (Trans.). (2006). The Qur’ān with annotated interpretation in modern English. The Light, Inc.
• Al-Haythamī, N. A. (2000). Majma‘ al-Zawā’id wa Manba‘ al-Fawā’id (Vol. 6). Dar al-Kutub al-‘Ilmiyyah. (Original work published ca. 14th century)
• Ibn Hishām, A. M. (1955). As-Sīrah an-Nabawiyyah (Vol. 2). (M. Al-Saqqā, Ed.). Mustafa Al-Babi Al-Halabi. (Original work published ca. 9th century)
• Gülen, F. (2004). Toward a global civilization of love and tolerance. The Light, Inc.
  Nursi, S. (1996). The words: The reconstruction of Islamic belief and thought (H. Şimşek, Trans.). Sözler Publications. (Original work published ca. 1920s-1930s)

There are many models of education extant. They variously focus on the professional operation of schools, or curriculum planning, or methods of pedagogy. Others are directed to more immediate student-related needs and goals, and take labels like behaviorist, cognitivist, or humanistic models of teaching and learning. But one ancient model, today frequently neglected—though found across Jewish, Christian and Islamic societies, is education as formation of conscience.

What is conscience? It is an internalized manner of being, attendant upon the embodied virtues of purity and prosperity (as understood in their classical usage: embodied as internalized personhood of the soul; purity as undefiled/unmixed; and prosperity as moving towards hope), and so is well-formed. As noted by Thomas Merton, a mature and prudent conscience gives one an accurate account of motives, intentions and acts, while an immature conscience “is not its own master. It is merely the delegate of the conscience of another” person or group or party or social class or nation or race, parroting the decisions of others (No Man is an Island, pp.27-28). Echoing this concern about immature consciences—especially amongst the young—is Fethullah Gülen’s observation that “new generations are [to be] raised up in the integrity of both heart and mind. But the youth of our time have been born into inauspicious bosoms of neglect. They find themselves in the midst of ruthless leaders, deadly ideologues, and debilitating media” (So That Others May Live, p.125). Their consciences are not properly formed and hence cannot truly be free.

What is freedom of conscience? It is the freedom imparted that permits one to choose to serve without seeking reward or recompense; to spend and be spent for all (the hope of prosperity and purity redoubled in the pure self-forgetfulness of embodied giving) in recognition of and profound thanksgiving to, the One who enables, looking for nothing in return. It provides the foundation for excellence in leadership and is the essence of an internal peace that is neither self-referential nor subject to external constraints or circumstances. This peace can never be taken away. As evidenced in the narratives that focus our attention on the enduring constancy and patience of Job (Ayyub), those whom God sets free are free indeed.

How is this truly free, well-formed conscience to be realized? Education. But not just any form or manner of education will suffice. A prime example is the classical formation of educated citizens, achieved through the trivium and quadrivium curriculum—the seven classical liberal arts—comprising grammar, logic, and rhetoric (representing the acquisition of knowledge, understanding, and wisdom), alongside arithmetic, geometry, music, and astronomy (reflecting the relationships of number, space, and time). They are called the “liberal” arts because they are “freeing” and form the foundation of freedom; they are “arts” because they encompass more than techniques or methods, embodying critical content that must be internalized. They are “seven” to signify completeness—the fulfillment of the foundational education for citizenship, to which other studies, disciplines, skills, techniques, and professions may be added. In this approach to learning, teaching, and mentoring, what is knowable and verifiable in the Book of the Universe is enabled by the Creator.

Schools established and served by those influenced through the example and teachings of Fethullah Gülen, or Hizmet Schools, seek to provide just this sort of education for formation of conscience, at all levels. Whether the schools are for elementary, secondary or college and university level students, instruction covers the classical liberal arts. The humanities and sciences (social and physical, theoretical and experimental) are diligently presented and absorbed. Likewise, religion is purposefully not a subject of the curriculum: how to live as a member of a pluralistic civil society is modeled by staff through genuinely attentive love, conveying academic excellence as a joyful experience shared amongst students and teachers, alike. What specifically one is to believe and practice—what religion to choose and rites to observe, if any—is left to the developing freedom of the student under the guidance of parents and guardians. We have here real education for citizens, not propaganda for sentimentality. That these schools also are ever mindful to reach underprivileged students in order to help lead them into civic life from which they would otherwise be estranged is highly commendable. The schools can pursue this outreach just because of their being supported so generously by increasing numbers of business leaders and entrepreneurs of faith in many countries, who understand that the opportunity to support educational institutions like these is itself an expression of freedom of conscience: willingness to spend and be spent for all, in self-forgetfulness, looking for nothing in return.

An insightful exploration of this form of education is displayed in the 2014 documentary film Love is a Verb, produced and directed by Terry Spencer Hesser. It demonstrates how love is indeed what one does rather than simply what one feels; what one is willing to sacrifice for the sake of the other; not sentimental wishing that things were otherwise. And that includes what one is willing to commit to for the sake of educating the next generation. As Gülen observes: “If we succeed in adorning the minds of the youth with the sciences of their time and instilling in their hearts the divine virtues, if we can teach them to view the future through the prism of history, our efforts will not have been in vain. Instead, we will reap much in return: every penny spent on education of the youth will return to us as the wealth of cultured souls” (So That Others May Live, p.130).

Political community should itself commend and aim to support such selfless economic activity as a matter of sustainable peace in civil society. As noted by Pope Francis in a recent exhortation: “The worship of the golden calf has returned in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose” (Evangelii Gaudium, Nov 2013, 55). Only by rejecting “an economy of exclusion and inequality” (paragraph 53), such as evidenced by direct financial and operational support of educational institutions, and of students through scholarships, through selfless volunteering of time, talent and treasure, will inclusion across social groups increase in civil society, along with equality between persons in political community. Such is one fulfillment of the Jewish call to engage in tikkun olam, repairing the world. This is the tapestry of well-formed consciences and sustainable peacemaking that is finally the hallmark of Gülen’s interfaith dialogue initiatives. This is the hope-filled legacy bequeathed through Fethullah Gülen and Hizmet educational institutions around the world.

Only he can be a leader who never loses hope.
Bapu Ke Ashirwad
February 12, 1946

What could be a more accurate, and simpler, definition of a leader than this? Bapu – more commonly known as Mohandas Gandhi – both believed in, and embodied, this statement. His hope to bring about change in society never waned, even after he was thrown out of a train at Peitermaritzburg Station in South Africa. He did not give up hope after the outbreak of violence by Satyagrahis in Chauri Chaura, during the first Civil Disobedience movement in 1920, which he suspended despite the fact that most of his colleagues felt they were on the verge of victory. Only Bapu was confident that he could suspend the movement and revive it later, when he was more assured about the readiness of his people and their discipline.

It is all too easy for leaders to become hostages to their followers, especially if they are fearful of possible backlash that could result from admonishing or criticizing them. Movements and protests can spiral out of a leader’s control and further devolve into chaos and violence. This lack of control, and discipline, is the opposite of leadership. A leader is one who has the ability to navigate the actions of his or her followers, ensuring they do not violate their principles: he or she should not succumb to populism. Bapu exhibited this ability throughout his entire life, both as a public entity and in his Ashram (religious) life.

Bapu founded one ashram in Ahmedabad, India, in 1915. He performed many Ashram rituals himself, and made these into a daily practice, which the Ashramites saw and emulated. He eventually went on to develop a system of virtues which he called the “11 Vows” (Ekadashi Vrat):

1. Ahimsa (Non-violence)
2. Satya (Truth)
3. Asteya (Not stealing)
4. Bhramhcharya (Celibacy or Fidelity)
5. Aparigraha (Non-possession)
6. Sharira-Shrama (Physical labor)
7. Aswada (Control of the Palate)
8. Sarvatra Bhayavarjana (Fearlessness)
9. Sarva Dharma Samanatva (Respect for all religions)
10. Swadeshi (Using local produce)
11. Sparshabhavana (Abolishing practice of untouchability)

He lived by these principles without preaching them or making a show of doing so. “An ounce of practice is of more significance than a ton of preaching,” Bapu believed, and so it was easy for his followers to believe him and follow suit. Today, leaders thrive on preaching and confusing their adherents. They also frown upon and discourage the habit of asking questions or allowing their followers to express discontent or dissent.

When Bapu announced the next Non-Cooperation Movement, he declared that he would march from Sabarmati to Dandi, which was a distance of 341 miles, and that he would pick up a fist full of salt from the sea shore and declare that he had broken the draconian Salt Monopoly that so hurt India. The British Imperial Regime had imposed a barbaric 3500% tax on the production and consumption of domestic salt. This act of defiance was meant to help declare India to be independent; however, many senior leaders of the Indian National Congress (INC) were not convinced and were opposed to his proposal. Sardar Patel, a senior leader of the INC, was one of the people who disagreed and argued about the foolishness of the proposal. Bapu gave him a patient hearing and finally convinced Sardar, who then took responsibility for organizing the protest. It was Sardar who actually finalized the route of the march and spread the message of the Salt Satyagraha (form of nonviolence resistance). Sardar was the first Indian leader who was arrested and imprisoned, even before Bapu began the Salt March, which explains why Sardar Saheb was absent while Bapu marched to Dandi.

Another senior leader of the INC to voice his dissent, was Motilal Nehru. He wrote a twenty-two-page letter to Bapu, with a point by point explanation of why Bapu’s proposed move would fail and put his future leadership in danger; he also explained how the INC would lose the people’s trust and support. In his reply, Bapu wrote:

“Adarniya Motilalji, Kar Ke Dekhien – Respected Motilalji, please give it a try.”

Any other leader would have taken such a short reply as an insult and rejected Bapu’s leadership; however, Motilalji accepted Bapu’s decision. After Bapu had symbolically broken the Salt Law at Dandi and asked the people to follow, Motilalji declared that he would help break the Salt Law by leading his own satyagraha in the city of Allhabad.

By then, the Viceroy had ordered that all satyagrahas must be crushed by any means and its leaders must be immediately arrested, so that the movement would become leaderless and flounder. After announcing his intention to perform satyagraha, when Motilalji reached his home, the Police Commissioner was waiting for him with an arrest warrant. The last thing Motilalji did before going to prison was to send a telegram to Bapu stating the following:

“Adarniya Gandhiji, Karne se Pehle hi Dekhliya! – Respected Gandhiji, I have realized its power even before trying it out!”

This was the confidence of a true leader and such was his honesty and humility that his subordinates and contemporaries had the freedom to question his decisions and seek that he convince them before they obeyed. This also illustrates the fact that a great leader had the resolve and confidence to go it alone without becoming a hostage to the opposition of those who disagreed with him or defied his decision. As Gurudev wrote:

“Joki tor haak shunee koi na aashe tomi ekla Chalo Re…: When no one heeds your call, oh unfortunate one, walk alone.”

Bapu had the courage to tread a lonely path.  This is a hallmark of a great leader.

Bapu never aspired to become a leader. His ambition was always to serve the people and the cause to the best of his ability, and the honesty of his method was always of paramount importance, even more so than his desired objective. This sets him apart from the majority of other leaders.

Hizmet Movement (aka Gülen Movement) has always been given different names, which rely on and point to divergent underlying ontologies and understandings. Cemaat (Community), Hizmet (Service), Gonulluler Hareketi, (A movement of volunteers), and Gülenciler (Gülenists) are just a selection of terms often used to refer to the movement. Nowadays, people have come to view the movement in diametrically opposing ways, due to the recent political history of Turkey. On one hand, some praise it for its virtues, claiming that it is a movement promoting and prioritizing democratic values and standards and standing against a corrupt government, at a very high cost. On the other hand, those who criticize it accuse the movement of interfering in politics and even plotting coups against democratically elected governments, and they try to label it as a cult – especially when they cannot prove their accusations. Therefore, a great discrepancy is very likely to emerge between how a sympathizer of the movement sees and defines it and how an outsider sees and defines it, as current developments in Turkey have pushed the public to the edges and have led to increased polarization. Thus, in order to see whether the Hizmet Movement is a cult or not, one has to remove himself or herself from political polemics and try to be critical and strike a balance between how the movement perceives itself and how it is perceived by the outside world. In order to do so, let us first consider how “cult” is defined in the literature and then see whether these definitions match with the Hizmet Movement.

Even though the meaning of cult has changed, the term acquiring differing meanings over time, it is generally and publicly used in a derogatory way to refer to movements that are regarded as socially deviant due to their unorthodox beliefs and practices. During the 1930s, anti-cult movements usually viewed cults as a disparate form of heresy. Similarly, Christian scholar Walter Martin defined a cult as a movement that applies, and relies solely on, personal interpretations of the Bible, in denial of mainstream beliefs such as the Trinity, the Second Coming of Christ, the ministry and personality of Jesus, and the like. Accordingly, new religious movements that were not a part of, or splintered from, pre-existing sects—these include movements such as Jehovah’s Witnesses and Christian Scientists—have been considered cults. From a sociological point of view, Max Weber ascribed the emergence of a cult to the routinization of the charisma of a self-proclaimed religious leader. A great variety of cults exist today—doomsday cults, political cults, destructive cults, racist cults, polygamist cults, and terrorist cults. Cults have also long been accused of applying unorthodox measures, such as mind control and abusive sex, to govern their members and of having secretive organizational structures to accomplish their objectives.

Any attempt to draw a distinction between a cult and a mainstream religious movement is an utterly value-laden endeavor, as it requires one to assume a position of authority and judge what is an orthodox or unorthodox practice or interpretation of a religion. Also, it is analytically impossible to determine how much deviation or what sorts of differences render a movement deviant and get it labeled as a cult, because even sects of the very same religion sometimes are predicated upon utterly distinct theological positions. For example, consider the God conceptualizations of two Christian traditions, Unitarians and Catholics. Whereas the former believe in the physical and spiritual unity of God and reject the idea of the incarnation of God in human form, the latter hold to the doctrine of the Holy Trinity, which states that the Father, the Son, and the Holy Spirit are divine manifestations of God. Or, in a similar vein, consider the example of the Alawites and Sunni Muslims; some groups of the former consider Ali, the cousin of Muhammad, to be the incarnation of God, while the latter view him only as the third rightly guided Caliph and as totally human in nature.

Despite this opaque and slippery conceptual ground, we can still systematically consider whether the Hizmet Movement is a cult and possesses any of the general characteristics and features attributed to cults. Let me rise above the dichotomies by considering the criteria for a cult, embodied in the definitions given below, in relation to the Hizmet Movement—namely, deviancy (unorthodox religious rituals), unorthodox means of control (mind control, abusive sex), and the presence of a charismatic leader—to determine whether it is a cult or not.

We’ll begin with deviancy. Even though the movement has often laid great emphasis on the spiritual resurrection of Muslims and humanity, it has not attempted to reject or change the pillars of Islamic faith and the essentials of the religion. It has not proposed theologically novel conceptions of divinity or prophecy. Quite the opposite—the movement intellectually and theologically associates itself with the earlier mainstream of Muslim scholars, thinkers, and movements and derives its legitimacy from its embeddedness in classical Islam. The criticisms leveled at the movement have mostly involved matters relating to the interpretation of religious texts. Accordingly, the movement has been criticized for its strong promotion of intimate relations with the members of other Abrahamic religions, for its willingness to engage in open dialogue, and for its support of democratization, which is often labeled as pro-Westernism by other religious movements in Turkey. Hence, the movement’s existing practices and theological dispositions do not suffice to qualify it as a cult, as they do not exhibit patterns of divergence and differentiation from mainstream Islamic rituals and practices.

Second, with respect to the employment of unorthodox means to achieve desired political objectives—even though the movement has been accused of interfering in politics and having a secret agenda, no proof has been presented thus far indicating the use of unorthodox means to control its members or accomplish its secret agenda. Even the recent purge in Turkey, which resulted in the removal of hundreds of thousands of people from their positions and the imprisonment of a large percentage of them, has not led to the disclosure of evidence verifying the use of unorthodox methods by the movement.

Finally, in regard to charismatic leadership, it is an actuality that Gülen’s charismatic and strong leadership has been very appealing to the masses. However, his leadership has not been grounded in any divine status claims, such as those of a prophetic or messianic character. His charisma has rather been derived from his expertise and erudition in respect to the religious sciences and his intuitive leadership skills. His leadership and charisma cannot be said to be premised upon any sort of divine claim, as has been the case with most cults. Ahmadiyya and Bahaism can be seen as cult-like Islamic movements; their leaders have made actual divine claims. For example, the leader of the former openly claimed messiahship and introduced unorthodox beliefs and organizational structures in the nineteenth century, and the leader of the latter identified himself as the last Prophet, which openly contradicted the mainstream belief of Muslims that the Prophet Muhammad was the last Prophet and Messenger of God. Gülen is neither seen as a supernatural human being by his followers nor does he claim prophecy or messiahship. His charisma is derived more from his spiritual personality deriving from the fact that he has acquired an immense amount of knowledge in the religious sciences and has combined that knowledge with successful practice.

By offering insight in relation to three aspects of cults, this article offers a framework within which the Hizmet Movement cannot be treated as a cult or cult-like organization. Unless there is concrete evidence and universal acceptance of deviant behavior, unorthodox means of control, and leader’s use of charisma to assert any supernatural or divine powers, no social movement can be categorized as a cult movement.

Why is STEM Education Critical?
STEM’s importance grows from the fact that STEM knowledge is diffused to almost each and every part of our lives. If we just look at our environment, we can see how we experience things that are STEM-related. At this point, if a country wants to produce innovative economic leadership, it will depend upon producing STEM professionals (engineers, mathematicians, physicists, etc) who develop inventions and innovations in all areas of the economy. In addition, the 21st century workforce requires an almost entirely new set of skills due to the rapid changes in technology and the internet; we have to prepare our young population for the challenges they are going to face. The 21st century has brought many changes to our lives, from manufacturing to broader dissemination of information and technology. Today’s students know that the future holds jobs that require more advanced skills (Roblin, 2012; National Research Council, 2011) because many traditional jobs have been outsourced or replaced with high-tech tools. Therefore, students must also be prepared for jobs that do not yet exist (Dede, 2010). A lack of a skilled or, a STEM-illiterate, generation is a threat to each and every economy that worries about their future.

How do we experience STEM in our daily lives?
The Science Pioneers website gives many good examples of how science, technology, engineering, and mathematics are diffused into things happening around us every day. The website defines science as our natural world. We ride a car, fly a plane, or sail a ship, and each has its own system and set of sciences.

We also live in the digital age where all types of technology enter our lives via desktops or laptops, iPads or smartphones, and countless other information sources. We witness the construction of colossal structures, as well as engineers’ amazing solutions to today’s challenges of a growing population and global warming. We don’t need to search very hard to see the contributions of engineers to our daily lives. All we have to do is look at the world around us, including the houses we live in and the cars we drive.

When it comes to recognizing the use of mathematics, evidence is everywhere. Math is used for such minor tasks as going to a grocery store, bank, or shopping center, or for budgeting or investing. Mathematical calculations are part of our daily routines. Almost every other field (STEM and non-STEM) depends on mathematics. I remember an example one of the STEM teachers gave me. He explained why mathematics is not fully appreciated. He used an analogy of a tray, which represents mathematics. When you serve other subjects – including physics, chemistry, biology, technology, and even reading – on the tray, people pay attention to the things on the tray, but not the tray. But without the tray, you cannot serve anything.

In sum, STEM education is a must in today’s economy; it’s very important, because “it pervades every aspect of our lives” (Science Pioneers, p.1).

STEM Education’s role in countries’ global competitiveness: the case of STEM in the United States
It is better to explain this section with an example. The United States will produce more than 1.8 million STEM jobs by 2018. In fact, it is expected that STEM-related jobs will grow at a faster rate than other fields – 17 percent versus 9.8 percent (Bertram, 2014). Unfortunately, it is estimated that 1.2 million of these STEM jobs will go unfilled. Why? Because the current US workforce does not possess the skills to fill them (Bertram, 2014). Moreover, the World Economic Forum ranks the United States 52nd in the world when it comes to the quality of mathematics and science education, and 5th in overall global competitiveness or innovativeness. Moreover, the United States comes in 27th among developed nations in generating college graduates in science or engineering. Not surprisingly, many graduate students studying in US graduate schools are mostly non-American citizens, including over 2/3 of the engineers who receive Ph.D.’s from United States universities. What’s more, only one third of the annual 1.8 million bachelor graduates in the US choose STEM majors. One very important quote from the US Department of Labor (cited in Vilorio, 2014) summarizes why STEM education is important for the US economy: “The STEM fields and those who work in them are critical engines of innovation and growth: according to one recent estimate, while only about five percent of the US workforce is employed in STEM fields, the STEM workforce accounts for more than fifty percent of the nation’s sustained economic growth.”

Therefore, STEM education has a critical role in countries like the US. The importance of STEM education is not limited to only the United States: when you look at the research literature, you will see that many other European and non-European countries have started investing millions of dollars to improve their STEM education and increase their STEM-literate college students (Archer, DeWitt, & Wong, 2013; Ayar, 2015).

What a good STEM Education should look like
The President’s Council of Advisors on Science and Technology (PCAST) (2010) identified four major goals of STEM Education. But again, these goals were developed for the American people and government. Thus, any community or country can develop their own STEM education goals based on their needs or expectations.
According to PCAST, the first goal of American STEM education should be to ensure a STEM-capable citizenry where average Americans have the knowledge, conceptual understandings, and critical thinking skills that come from studying STEM subjects. The second goal of American STEM education is to generate a STEM-proficient workforce, one that has the skills to meet the needs of the American economy. The third goal of American STEM education is to cultivate STEM experts who can contribute “to economic growth, to technological progress, to our understanding of ourselves and the universe, and to the reduction of hunger, disease, and poverty” (p.6). The last goal of American STEM education is to close the achievement and participation gap among students of color and women, in order to tap into the country’s full potential.
In conclusion, it seems that policymakers and researchers agree on the strategic and scholastic importance of STEM education. In order to produce the workforce countries need, research suggests STEM teaching has to be engaging, rigorous, relevant to students’ lives, and must cultivate an interest in STEM subjects (NRC, 2011). But the pivotal question we need to ask is: how will educational institutions teach STEM subjects and raise a STEM-literate generation? This is another article topic to ponder!
References
Archer, L., DeWitt, J., & Wong, B. (2013). Spheres of influence: what shapes young people’s aspirations
at age 12/13 and what are the implications for education policy? Journal of Education Policy, 29(1), 58-85.

Ayar, M. C. (2015). Engineering design at first-hand and career interest in engineering: An informal STEM education case study. Educational Sciences: Theory and Practice 15(6), 1655.

Bertram, V. M. (2014). One nation under-taught: Solving America’s science, technology, engineering, and math crisis. New York: Beaufort Books.

Bouchillon, E. (2015). What is STEM education?: Definition, importance, & importance. Retrieved from http://study.com/academy/lesson/what-is-stem-education-definition-importance-standards.html

Dede, C. (2010). Comparing frameworks for 21st century skills. In J. Bellanca & R. Brandt (Eds.), 21st century skills: Rethinking how students learn (pp. 221-240). Bloomington, IN: Solution Tree Press.

Roblin, N.P. (2012, November). 21st century competences: A new challenge for Higher Educationinstitutions?Retrievedfrom http://www.fue.es/HTML/PDFS/01%20EUGRAD%20DISSEMINATION/%20SEMINA
R_21st%20CENTURY%20SKILLS.pdf

Science Pioneers. (2016). Why STEM education is important for everyone. Retrieved from https://www.sciencepioneers.org/parents/why-stem-is-important-to-everyone

National Research Council. (2011). Successful K-12 STEM education: Identifying effective approaches in science, technology, engineering, and mathematics. Washington: NAP.

President’s Council of Advisors on Science and Technology. (2010). Prepare and inspire: K-12 education in science, technology, engineering, and math (STEM) for America’s future. Washington. Retrieved from
http:// www.whitehouse.gov/sites/default/files/ microsites/ostp/pcast-stem- ed-final.pdf

Vilorio, D. (2014). STEM 101: Intro to tomorrow’s jobs. Retrieved from http://www.bls.gov/careeroutlook/2014/spring/art01.pdf

The United States and many other developed countries are becoming more multi cultural, multi ethnic, and multi racial than ever before. This may to a certain extent cause less communication, interconnectedness or dialogue between diverse individuals. This lack of communication and dialogue, especially in education, manifests itself as less participation and involvement, which negatively affects educational success. Since educational success is highly associated with parental and community involvement, social capital plays a critical role in improving overall successes in education. Educators and policy makers should seek new ways and strategies to improve social capital with greater efficacy. This also includes reexamining leadership styles, practices and setting exemplary leadership frameworks.

1. Social capital

Due to the abstract nature of the concept, social capital is mostly defined by its functions or manifestations. In other words, definitions mostly answer the question of what social capital does rather than what it is. Don Cohen and Laurence Prusak (2001) refer to social capital as a dynamic and even organic phenomenon. Their approach also emphasizes social capital’s role and function, rather than social capital itself. They underline (1) how social capital works in organizations, (2) how investments are made in social capital, and (3) the return that these organizations and individuals experience from these investments (p. 3). In this framework, Cohen and Prusak (2001) offer the working definition of social capital as “the stock of active connections among people.” Yet, there seems to be a more concrete definition offered by The World Bank Social Capital Initiative (1998). According to The World Bank Social Capital Initiative, social capital is the “internal, social and cultural coherence of society, the norms and values that govern interactions among people and the institutions in which they are embedded” (p. iii). Thus, social capital is seen as the glue that holds societies together. Consequently. without social capital, society at large will collapse. Due to its importance, researchers from different fields, such including political science, economics and education, investigate social capital, as many people see social capital as a solution to persistent social problems.

2. Social capital and education

In the world of education, social capital is formed by social networks connecting families, schools and communities. In other words, parental and community involvement are the forms of social capital which are most associated with academic success. The World Bank (1998) argues that there is evidence that schools are more successful when parents and community members are actively involved. Discussions about school issues, parental monitoring, active tutoring, providing encouragement, attending school events, responding to school obligations, etc are all examples of parental involvement. Less effective community involvement examples include (1) supporting schools financially, (2) participating in school events, and (3) involving schools in community meetings. Community involvements render teachers more committed. Furthermore, it effects students’ general achievement, including achievement in reading, math, or other specific curricular areas, as well as IQ scores and an array of attitudinal and behavioral outcomes.

3. Education and leadership

Even a cursory review of the leadership literature reveals that there are multiple definitions of leadership, and these all arise from mainly different perceptions and specific disciplinary conceptualizations. For example, some authors choose to treat leadership as a psychological fact while others see it as sociological (Pierce & Newstrom, 2008). In different disciplines, such as education or health, the definitions are based upon the references of that particular discipline. Therefore, a wide range of definitions of leadership are offered, but not a single model or term given. Accordingly, while some leadership approaches focus on the different characteristics between the followers and the leaders, others look at internal or external variables such as representation and effectiveness.

In education, leadership is mostly represented in schools by school administrations. Specifically, principals and teachers are expected to possess the leadership skills necessary to run their schools. Leadership practices are not only expectations but also obligations and requirements as part of the profession. This is especially true for principals. Since they form school policies, they’re considered critical for academic and disciplinary success.

Kouzes and Posner (2007) see the concept of leadership as a practice rather than as a personality type. After several case analyses, surveys and questionnaires, they uncovered five leadership practices common to personal-best leadership experiences as guidance for all leaders. These five practices of exemplary leadership are essentials and applicable for all leaders who want ot get extraordinary things done in organizations, including educational institutions. The five practices are: (1) modeling the way, (2) inspiring a shared vision, (3) challenging the process, (4) enabling others to act, and (5) encouraging the heart.

4. Exemplary leadership, K-12 education, and social capital

To improve and benefit from the existing social capital in a family, school and community, the five practices of leadership proposed by Kouzes and Posner may be implemented in K-12 institutions. Accordingly, this model may improve academic and disciplinary success in K-12 education. The following titles will focus on possible actions, attitudes or procedures to improve social capital as conducted by school principals and teachers.

a. Model the way

Behaviors are more important than the title that people carry in organizations. It is through behavior that people win the respect of other members of an organization. If leaders want to gain commitment and better standards, they must be models of the behavior they expect from others. Overall, leaders model the way (Kouzes & Posner, 2007). School principals and teachers should act and behave in the best way possible, as exemplary models, towards colleagues, parents and community members if they wish to utilize and improve social capital. Modeling the way can be done by more involvement and participation in the activities organized in and out school. However, principals and teachers should prioritize their needs when they are choosing activities and events. For instance, different ethnic and cultural groups in a community can isolate themselves, since other members of the community may not want to communicate. Although these different groups may open their activities to all community members, lack of communication and dialogue creates isolation and, as explained before, cause lack of trust, reciprocal respect, interaction and safety, all of which are essential to building social capital. Thus, principals and teachers should prioritize communication and dialogue rather than basic social needs such as entertainment. Modeling the way can also include mutual family visits, joining social organizations and participating in community workshops, conferences and diversity meetings. In short, principals and teachers should represent – model the way – rather than present what social capital requires as a discourse.

b. Inspire a shared vision

Keenness, interest, diligence, inspiration, enthusiasm, dreams and imagination are essential factors for leaders in an organization (Kouzes & Posner, 2007). When leaders are visionary, and if their visions are realistic and if they have confidence in their capacity and skill, remarkable achievement can be realized. According to Kouzes and Posner (2007), every organization and social movement begins with a dream. Dream is a force which helps shape the future. However, dreams cannot work alone and must be shared. Leaders with dreams, or even leaders with more tangible projects, may not initiate an organized movement or substantive change. People will not follow leaders unless they accept the vision or dream as their own. To do so, leaders need to inspire people to share their vision.

A shared vision is as important as modeling the way in the process to utilize and improve social capital. People need to be convinced about the benefits of social capital in academic and disciplinary success in schools. Since many studies (Dika & Singh, 2002) show positive links between high social capital and overall success in K-12 education, making people believe in its benefits may not prove a difficult task for principals and teachers. However, a simple belief does not help much with improving social capital. Kouzes and Posner’s (2007) second practice of exemplary leadership, which is inspire a shared vision, might help leaders, principals and teachers achieve sufficient utilization and improvement in education. The visions and dreams may include (1) high involvement in activities and events, (2) strong connections with parents and community members, and (3) moral and financial support. The first step towards realizing such visions is telling them to the targeted individuals. The second is paralleling the visions with people’s expectations, hopes, and dreams. To do so, principals and teachers should engage in dialogue, not only with their colleagues, but also with parents and community members. The third involves further interaction and dialogue with people to amend or modify the vision for more effective utilization, if needed. Thus, plans and preparations for the planned goal or for the better utilization and improvement of social capital can be improved, and thus become more appealing.

c. Challenge the process

Leadership cases mostly involve a case of change or are perceived to be a challenge to the status quo. Studies done by Kouzes and Posner (2007) confirm this. For example, leaders may challenge a system, its processes or procedures so that they obtain new or better products, processes, services, systems, or outcomes. Challenge might involve an innovative product, a cutting-edge service, a revolutionary piece of legislation, or a reformed cadre of different personnel.

In a school environments, change and challenge occurs in and through the existing policies, internal culture and the status quo. To achieve a significant or better organized transformation, school leaders, primarily principals, happen to take risks. Change might be perceived as a challenge in different forms to the existing attitudes, means, methods and personnel. It might not be seen within the framework or practice of the existing action-plans that allege to benefit social capital within a community. By and large, attempts to improve or further utilize social capital can be perceived as a challenge if there is already some resistance to and confrontation with the rank-and-file towards the process of change and development in any community. As for schools, school leaders can challenge the attitudes and processes that are not effective and valuable for better social capital. Their action plans need to include overall participation, steady attendance, constant involvement, frequent visits and positive relations which would invoke further responses, participation, and contribution from individual families or lager communities. Challenging stagnant, unpromising, unproductive methods, means, or processes with a positive attitude is usually acknowledged as a needed form of action and practice towards achieving objectives.

d. Enable others to act

Leadership is about team work, and cannot be restricted to a small group of loyalists. It must include peers, managers, customers, clients, and citizens – all those who have a stake in the vision. The command-and-control techniques of the Industrial Revolution are no longer applicable. Leaders must work to make people feel strong, capable, and committed. They need to enable others to act and to participate in team efforts in order to accomplish either an organized movement or significant change (Kouzes & Posner, 2007).

Kouzes and Posner’s fourth practice of exemplary leadership is an essential instrument, especially when a single person leads an activity or a project in an organization. This is true for schools principals. At schools, principals give direct orders to realize internal and external procedures. In many cases, teachers, parents, and community members fulfill or complete these orders without becoming a part of them. Teachers, parents, and community members need to be inspired and encouraged to feel like team members who can actively participate in utilizing and improving social capital for their schools. For instance, teachers should be able to contribute to an event organization not only as guests but also as team members who arrange the event. Parents and community members should also be enabled to work as team members working towards improvements or success. Rather than simply participate, they can get involved in the events and organizations, at least to a certain extent, as controllers, coordinators, sponsors, or organizers. This simple involvement naturally attracts and increases the level of interest in school and overall education by society at large, and of course results in the improvement and utilization of social capital accordingly.

e. Encourage the heart

Encouraging the heart is another practice of exemplary leadership offered by Kouzes and Posner (2007). It is essential for leaders, because people get exhausted, frustrated, disenchanted, and often temped to give up. Leaders encourage the hearts of their constituents to carry on. Encouragement may come in many forms, ranging from dramatic gestures to simple actions. For instance, in recognition of performance of the constituents, a simply participating in their celebrations encourages people’s hearts. Such simple actions show that their performance is recognized and appreciated by the leader (Kouzes & Posner, 2007). .

Similar to principals, teachers, as leaders, also should encourage the hearts of their students and students’ parents. Teacher-parent contacts, interactions and dialogues should be accommodated between individuals for academic success and educational progress.

Conclusion

As argued, there are several factors that promote academic and disciplinary success in K-12 education. Educators, in most cases, have the initiative and inherent power to utilize and modify these factors. Social capital is one of these factors and has a critical role for the overall success in schools, especially in K-12 education. Statistics and research show positive links between improved social capital and educational success in the US and elsewhere.

Environments with improved social capital have better educational success, whereas low social capital environments have lower educational success, with high dropout rates and lower tests scores. Although studies clearly support the importance of developing social capital, further proposals, action plans, or practices are still needed to improve and utilize the social capital in K12 education. These proposals can be set by specific disciplines and also by interdisciplinary approaches, such as sociology, psychology, and education.

Erkan Acar is a PhD candidate in education at Marywood University, Pennsylvania.

References

• Cohen, D. & Prusak, L. (2001). In good company. How social capital makes organizations work. Boston, MA: Harvard Business School Press.
• Coleman, S., J., (1988). Social capital in the creation of human capital. The American Journal of Sociology, 94, (supplement) 95-120.
• Dika, S.L. & Singh, K., (2002). Applications of social capital in educational literature: A critical synthesis. Review of Educational Research, 72(1), 31-60.
• Fukuyama, F., (1999). Social capital and civil society. Retrieved September, 1, 2008, from http://www.imf.org/external/pubs/ft/seminar/1999/reforms/fukuyama.html
• Kao, G., (2004). Social capital and its relevance to minority and immigrant populations.
• Sociology of Education, 77(2), 172-175.
• Kouzes, J. M. & Posner, B. Z., (2007). Leadership the challenge (5rd Ed.). San Francisco: John Wiley and Sons, Inc.
• Pierce, J., L. & Newstrom, J.,W., (2008). Leadership & the leadership process: Readings, self-assessments & applications (International Ed.). New York: McGraw-Hill.
• The World Bank Social Capital Initiative, (1998). The initiative on defining, monitoring and measuring social capital. Social Capital Working Paper, 1.