Ten Emerging Leadership Trends and Issues in Africa

8/8/2019 Ten Emerging Leadership Trends and Issues in Africa

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TEN EMERGING LEADERSHIP TRENDS

& ISSUES IN AFRICA

BY

ENSON MBILIKILE LWESYA

A frica is experiencing monumental changes. Apart from being a member of a global

village where villagers know almost everything about their neighbors, such as what type of meal the

neighbors will have for dinner on a particular day because of the nature and perverseness of knowledge transfers, Africa is undergoing unprecedented social, economical and humanitarian

changes. These changes have colossal effects on both human beings and the environment. Without

question, most of these issues become both the leaders’ delights and nightmares. This paper

highlights specific leadership issues and trends manifesting in these seemingly chaotic and yet

symphonic revolutions. The issues are varied in their expanse and effect. Like a sea buffeted by

different forms of waves, Africa has over the last few years seen issues emerge similar to ferocious

hurricanes powerfully crushing on an unsuspecting land and quickly dissipate in a short time.

However, some issues have been so subtle and subterranean; slowly creeping on Africa without

fanfare of trumpets and dancing. Actually, one has to truly train their eyes to catch for some of these

issues.

From the onset we must admit that the challenges confronting Africa’s leadership are both

complex and costly. These challenges include issues of clarifying the identity of both its people and its

leadership; tuning the moral compass of African leadership, increasing the capacity and passion to

lead in the face of the HIV pandemic; the lack of realization among its leadership in casting a vision

that aligns with God’s ultimate vision for humanity, etc. Compounding the complexity is the near-

impossibility of synthesizing and reducing to single labels and principles of African leadership and its

challenges from such a large and diverse continent. Our attempt to denaturalize the idea of ‘African’

is impractical to a certain degree; but this paper’s ability to highlight specific leadership issues

demands that we generalize some opinions and suggestions for the rest of the continent.

Here are important issues and trends impacting Africa albeit in different dimensions:

Trend Number 1: The Desire for “Savior-Like “Leadership

Emerging

Due to great heartaches and failures of the past and a few significant examples of great

leaders, there is a demand for “saviors” to emerge. In over twenty years since the continent

started experimenting with democracy most of its people got disillusioned; and indeed the

majority hunger for more than just democratically elected leaders.



There is failure in the higher places of leadership. Only a few leaders show credibility,

politically. But yet, literature is perverse with voices demanding for credible leadership. Africa’s civil

society that has no become of age demands for leadership with integrity. Economically, Africa is

equally gripped by whatever affects the economies of the North. The last ten years have been a roller

coaster of the good and not so-good a picture. Economies tortured the world in the last two years.

There is a very clear call for great leaders to come to the fore; leaders that can steer the continent

out of its difficulties. Unfortunately, because of great heartaches what the continent demands are

“saviors” not just democratically elected leaders.

Massive failure in the marketplace, has led to the emergence of social and political writings

demanding for stronger and better leaders. Literature is replete with terms such as transformational

leader, change-agents, renewed leaders, democratic leaders, visionary leaders, deliverers, etc. And

indeed models of “Saviors” both in the political and religious arena have emerged in the last few

years. These are politicians and religious leaders who have excelled and have lifted the standard of

leadership such that now the demand is to have that type. The public is desiring and adoring “savior”

like leaders. But do such leaders really exist? Do they have the qualities to sustain the continent with

quality leadership?

Culture fashions leadership based on values and norms from within its community. Africa has

its own forms of leadership just like any other form from other continent. It is leadership trapped in

culture. North America, in the last one century has articulated its understanding of leadership; and toa certain degree other continents have parroted the leadership forms of America. However, it is fair

to postulate that Africa has its own frames of leadership. However, knowing that Africa’s leadership is

deeply rooted in the leadership traditions of the old and sometimes framed according to the

prevailing conventional understanding we must hasten to show that the vastness of the continent

and the immense national, tribal, ethnic and religious diversity the term “African Leadership” may be

too broad in its ontological assumptions to say anything much about “leadership,” let alone any

sense of a distinctively “African” leadership. Thus, what is written as African leadership must be

broken down almost to specific geopolitical forms of leaderships; or some forms of recognizable

ethnic-bounded leadership. However, we cannot deny that through all forms of knowledge-transfer

such as books, video, television, etc, Africa’s multifaceted leadership patterns receive influence and

maybe battering from other forms of world leadership, especially from America.

Correspondingly, Africa boasts of typologies of leadership, though not yet refined.

Information, through cross-mapping, shows that Africa’s leadership is grounded in specific traditions.

Here is a sobering fact however: whatever the form of leadership, as long as it is untransformed, it is

incurably self-centered. With increased affluence and education in many quarters of Africa, flawed

leadership perspectives continue to grow. First, some forms of leadership emphasis triumphalism. Its

focus is on the benefits of leadership such as privileges, prestige and perks. Second, to others

increased education and a climb on the educational ladder make them access authority. Therefore,

wrong notions emerge. Some think better leadership comes with higher education; consequently,

there is strong view that makes the educated expect top leadership.

Third, there are still people that attach leadership to family links. The only way Africa’s formsof leadership will deliver lasting impact to the millions of its constituent is to have a transformation of

its many flawed perceptions. Three shifts must occur. First, a drastic inversion through the praxis of

Service both in Philosophy and practices must occur. Leadership is about service to people and not to

oneself or itself. Second, multiplied millions of leaders must have mind-transplants. For one simple

reason: great leadership is values-driven, first and foremost. Although leadership results are the goal

of leadership practice the essence and nature of the process is so important in the case of values-

driven leadership. The value placed on humanity, the recipient of any leadership experience,

determines whether one is engaged in values-driven leadership. Third, the first two shifts identified



above are difficult if not altogether impossible to happen until an individual experiences a crises

experience: where one knows they do not have all that it takes and therefore, they learn to depend

on otherliness. Call it whatever it is, moralizing or being a religious jerk, but humanity is incapable of

being totally God by itself.

Trend Number 2: Growing Appreciation for Africa’s Identity and Assertiveness Emerging

Africa has been strongly asserting itself in the last few years. The rhetoric from both

political and economical leaders sounds like the one used by nationalists in the 1950s and

1960s as they wrestled power from the colonialists. Increasingly, the mantra of “sovereignty”

in various spheres of politics, religion, literature, culture, etc, has become a bone of

contention.

Africa’s identity is intrinsically wrapped in what happened to it as a people, historically.

Today, just as in the 1950’s the struggles of indigenization of Africa’s organizations and dreams are

dogged by serious misunderstanding of the identity of its people. The differences between donors

and the recipient perceptions create tensions that spill in various sectors of Africa. The issue of

“ Africanity ”, which in itself is complex based on the diversity of Africans, has exercised minds of

writers for many years. Social and historical commentators advance a diverse list of arguments as to

what constitutes “ Africanity .” One view cast Africa’s identity within the themes of suffering and

victimization. This view shows the Africans in “struggle” for emancipation. Culturalists, on the other

hand, derive Africa’s identity from its cultural repertoire not so much rooted to physical land mass,

economical and political realities. Thus, this view treats identity as an imagined category different

from daily struggles and realities.1

Admittedly, it is impossible to generalize anything about Africa. The continent is large, its

people so diverse with thousands languages and dialects. Africa covers 20% of the world mass, with apopulation of 900 million, speaking over 2000 languages, in 53 countries, all with their own beliefs,

different traditions and histories. Whatever summarization we make of its people and its land is in

part myopic and mere generalities at best. Yet, there are some things so common all over Africa to be

used as a summation for the whole continent, especially sub Sahara Africa. Africa’s people include

the northerners of the Arab-descent found in countries such as Libya, Morocco, Algeria, Tunisia

Egypt, etc; the Nilotic peoples from the northeastern part of Africa in countries such as Ethiopia,

Eretria, Rwanda, Djibouti, etc; the Bantu peoples found in the west, central and southern parts of

Africa; and other smaller groupings such as the San, Bedouins, Pygmies, etc.

Africa’s identity is trapped to its history. It is difficult to truly know the impact and consequences of

pre-colonial and pre-Africa independence historical events on the identity and integrity of Africa and

its people. The following four realities introduce the complexities challenging any attempts to

decipher an “African.” First, slave trade raped the continent of its human resource. One part of

humanity trusted its own wisdom and concluded it had the right to sell another form of humanity as

slaves. This diabolical system dispersed indelibly traumatized Africans for centuries to come. Of

course, history finds various groups of people including Arabs, Europeans, African Chiefs, warriors,

1 The word “Imagining” here means imagining or inventing into existence things that do not necessarily

exist in reality.



etc wanting and guilt in these heinous crimes. Second, colonialism despite its good in the

development of Africa’s infrastructure was ultimately evil, for it stood on the premise that Africans

were incapable of making decisions affecting their own destiny. Robert Guest aptly demonstrates the

depth of the scars colonialists left.2

Colonialism continues to impact Africa through various

bestowments it left, such as boundaries, languages, political systems, etc. Neocolonialism and

subsequent trade arrangements have had great impact on the economical systems of Africa.

Third, religion impacts Africanity . Africans are a religious people. Christianity has the mostfollowers (59%) followed by Islam, (28%). Animism a belief that purports that nature is pregnant with

the spirit has since time immemorial aligned itself with the religious beliefs of an African. Although

statisticians claim that it now accounts only for 7% of Africa’s population, it is so pervasive that

people take it with them as they join other religions. There is a strong move towards African

traditional religions in the name of become authentic. Other religions such as Hinduism, Baha’i, and

Jewish religions account for the remaining 6 % of Africa’s population.

Various schools of thought suggest a diverse range of solutions to untie Africa from its

fetters. First, some scholars suggest that accelerated market reforms will lead to Africa’s liberation.3

Second, Guest suggests that the solution is political. He categorically claims that Africa is shackled

because it is poor; and that if Africa was better governed it would be richer and therefore delivered.4

The last decade received increased calls for consolidating Africa as one economical and political unit

like the European Union. Obasanjo, Mbeki and Wade called for a visionary revamping of the economy

of the continent while Gaddafi has been bold calling for the unification of Africa based on the vision,

desires and philosophy of the founding fathers of the Organization of African Unity (OAU) which

morphed into the African Union. Although not every political leader on the continent agrees with the

various postulations of the unification of Africa, however, most accept the reality that economical

integration is the future hope of the continent. Despite the difficulties one faces in leading at the

highest levels, Africa’s hope lies in its’ leaders’ pursuits of democracy, which includes good

governance, alignment to proper fiscal procedures and policies, observance of human rights, etc. The

NEPAD Initiative and the Africa Peer Review Mechanism evolved as part of the realization that an ill

governed continent cannot sustain economical progress.

Trend Number 3: Values-Driven Leadership

Emerging

The demand for value-driven organizations and leadership as symbols of well-

organized institutions has emerged in all spheres of organizational and human life in Africa.

`It is popularly perceived that abilities, skills and charisma make people visible in the work

place and such capacities become avenues taking people to the top of organization

structures, but yet there is an increased understanding that only personal character—value-

based behavior—has the capacity to sustain and create effective organizations.

2 Robert Guest, The Shackled Continent: Africa’s Past Present and Future, (London: MacMillan, 2004), 9.

3 Lwesya describes five economical ways already tried on the continent with dismal results. Why Africans

Fail to Lead , Springfield Mo, CLEAN CONSULT RESOURCES, 2009.

4 Robert Guest, The Shackled Continent: Africa’s Past Present and Future, 25.



Despite the fast emerging of this ethic on the continent, it stands on a faulty assumption that

articulating a credo or value statement creates an effective organization. Furthermore, its greatest

weakness is the lack of evaluation of the essence of the values sought in organizations.

Herewith is the proper premise: Africa’s values-foundation becomes better and stronger when it

aligns to the Jesus valued-based leadership, which has the necessary capacity to remedy the moral

bankruptcy of the world.

Values, whether articulated or not, drive both people and organizations. They are the corepassionate beliefs at the center of human and organizational behavior. They are the

uncompromisable and undebatable truths that drive and direct behavior. Values color and determine

all we do; give people reason for being; and explain the aesthetic joy of our earthly activities.

Philosophical and theological understanding of leadership lay in the meaning of values. Examples of

how values determine behavior are common place. For example, a man who values truth in the heart

would not do wrong to others. Those who value honesty, ensure that they keep their promises. Thus,

whenever leaders fail to keep promises, they reveal lack of alignment to the virtues of integrity.

Values are the constant core beliefs that drive the activities of both individual and

community life. Values are essential and vital to the development of any organization. No one lives

without values. Every society has values. Persons are directed by values. Understanding and a proper

articulation of values provide people and organizations a possibility of leading meaningful and

intentional lives. Philosophical and theological understanding of leadership lies in the meaning of its

values.

The emphasis on values-driven organizations has been on the continent for the past fifteen

years or so. This pursuit for Value-Driven organizations has steadily grown due to two influences.

First, multinational corporations demand that their subsidiaries streamline their products through

specific values. Second, donor agencies demand for well-structured recipient organizations with

specific vision and value statements. The demand for value-driven leadership has catapulted from the

corporate world to the education systems, faith-based organizations, government institutions, etc. It

continues to affect many aspects of Africa’s organizational life. Indeed the demand for value-driven

organizations and leadership as symbols of well-organized institutions is emerging in all spheres of

organizational and human life in Africa. Although the desire is great and laudable, most African

institutions are going about it in a wrong way.

Unfortunately, it seems most organizations’ attempt to develop value-driven institutions

become academic exercises and image-building gymnastics. Value statements end on walls and

documents. What could be the problem? Worst still accountability and transparency which are the

foundational values manifesting the philosophical emphasis of integrity seems to be woefully absent.

Because of this inconsistence there are a lot of moral and ethical issues that continue to imprison

Africa’s institutions including the church.

When leaders experience the shifts of leadership transformation, they also understand the

core of Values-driven leadership. True value-driven leadership is much more than creating an image

of the organization. It goes beyond consumerism. It centers on the process of serving humanity

better. Two significant values-based leadership metaphors are foundational to Africa’s

transformation. First, leaders must clearly understand the ethic of Stewardship, which is an enduringethic of accountability and frames the wealth of the earth as belonging to God. This ethic influences

the leaders to believe that community resources are used for the community. Unfortunately, this

ethic is rarely emphasized on the continent of Africa. The absence of stewardship philosophy leads to

the misuse of resources, abuse of human rights, and the continuity of inept leadership and

governments. Corruption is as result of an absence of heartfelt and practical stewardship ethic in the

people of Africa.



Herein is a proposition to Africa’s leaders: Values are better followed when individuals and

organizations adopt a stewardship ethic. No one can faithfully practice a value-driven life unless it

aligns with a higher cause. Human beings do not have the ability to consistently keep their promise

except when it is aligned to a system of accountability. It is difficult to be accountable to oneself.

Every form of leadership possesses values. People and organizations subscribe to various

forms of values dealing with such things as production, relationships, etc. integrity with all its variants

i.e. honesty, truthfulness, transparency, sincerity, etc., is the essence of values that determine great

leadership behavior. Africa’s way of leading manifests the values that undergird it. Values are

classified differently. However, the challenging question is whether we can describe or define the

leadership values that influence Africa’s leadership. Admittedly, Africans like any other peoples

would claim that good values undergird their leadership forms. But its results beg the assertion.

Subjective, shallow and misaligned values are the cause of misrule and ineffective leadership of

Africa.

Second, Africa desperately needs to practice Servant leading as a center of its values-driven

leadership. This form of leadership does not follow an orientation purporting that leaders are above

and better than followers and therefore should receive homage from other people; but that effective

leaders serve others and are willing to forfeit rights and privileges of leadership. True leaders

demonstrate the capacity of “laying down their lives” for the community. Although the concept of

leading as servants has appeared in leadership literature for some time now, it is important to isolate

specific characteristics that distinguish it. Servant leaders are mission-focused. They are indeed

servants to the mission of their community or organization, which in essence is service to humanity.

They focus on fulfilling the mission and vision of their communities. Servant leaders serve the

purposes of the community and others before looking at their ambitions. They are other-centered

and not self-centered.

Trend Number 4: Africa’s Entrepreneurial Spirit

Emerging

An entrepreneurial spirit is gushing through various arenas of African life. Knowledge is

on the increase; skill-based education is on high demand; and millions of Small and Medium

Enterprises (SME) are born every year. People want to prosper. An equivalent of the

“American dream” mentality is pulsating in many peoples’ lives and most desire to become

the best and reach their destiny.

Community necessitates leadership. The two are intricately related. The subject of leadership

cannot be discussed in the absence of community. To a larger degree, leaders symbiotically survive

and thrive on community. Leaders do not exist in the absence of community; neither do communities

exist without leaders? The well-being of the community or the lack thereof is most times determined

by the ability of its leaders. Although it is a known fact that great leaders are visionary and lead

communities to mutually benefiting goals, there is an increased demand for leaders to initiate or set

up an environment that sustains an entrepreneurial spirit. Business and communities develop

because people within see the need to produce new products, services, organizations and

movements that better peoples’ lives. Agreed, human progress to a degree is subjective; and all

forms of development, i.e. affluence create their own “side effects.” But their greater good are so

important to humanity that leaders are required to pursue community development as their vision.

Here are some assumptions of development. First, because God desires the good of

humanity, therefore, development should be acceptable before God for it aims to deliver on God’s

goodness. Second, God endows human beings with gifts to make it a reality. God endowed goodness;

gifts and talents in man are significant and ought to be used for the betterment of the world. Third,



Community is embedded with a continuous tension for change. Thus, it is essential to ensure this

creative energy manifests into good products and services for humanity.

God is development-conscience. He loves to bless anything that prolongs life without

impinging on the good (morality) of other people. God does not rob Peter to bless James. African

leaders just like others from other continents are called upon to maximize their inert giftings and

abilities to pioneer, innovate and invent new products and services. Core to pioneering and

innovating is the desire for change. Subsequently, change is the medium of leadership. Change is the

only constant in the world for all things are in a flux and process of shift. Leaders influence their

communities to go through boundaries of restraint—mental perimeters that persuade people never

to go beyond what is expected. Change agents are by this fact paradigm busters. A paradigm is a “set

of rules and regulations that establishes boundaries of doing things. These boundaries act as filters,

evaluating every piece of information that gets to our brain. Paradigms set boundaries and dictates

definitions of what we deem important and successful. Since paradigms are well defined, they also

influence and color against everything that is not within the core activities of our life or organizations.

Paradigms are both useful and dangerous at the same time. Here are insights about

paradigms. First, they make life predictable, and uniform. They show us things that are important and

those that are not. Second, paradigms are useful in guiding us solve problems. They offer human

beings clarity that comes from previous experiences and interactions, which we further use to solve

problems. Third, paradigms are, however, dangerous because they encapsulate us. They do not

permit different thinking patterns or diverse opinions from others. Consequently old and

unchallenged molds (paradigms) make us zombies of our civilization.

Strangely, paradigms are the foundation of societies that stagnate; lives that are mundane

and nations that are directionless. The essence of challenging putrefied paradigms is to act as an

observer of life. This is when we stand back from our activities and observe them as outsiders. The

process of thinking outside the boundaries is critically important and causes us to deliberately, work

against the norm. No doubt this calls for new ways of thinking. Pioneers are critical of processes and

inventions they initiate. Change agents do not just put a patch on an old system; that is unwise. They

wrestle to affect the core beliefs, worldviews and philosophy of systems. They always think like

outsiders from the very activities they do.

The entrepreneurial spirit is pervasive on the continent; it is busting many paradigm

boundaries. This is evident in the way small scale businesses are sprouting. However, there are still

some barriers that need to be overcome including:

• Peoples’ indifference against African pioneers of all kinds.

• Cultural and attitudinal barriers against innovators.

• Ill-administered infrastructure and unfavourable policies

• Lack of training institutions to nurture and grow innovation.

• Inventors go without any recognition of some sort. They are rarely celebrated

The Renaissance movement from Southern Africa demonstrates a form of entrepreneurial

spirit. One of the significant issues coming out of this knowledge-movement is the desire to respect

and learn from the indigenous knowledge of Africa. Indigenous knowledge is a body of knowledge

uniquely African, but which is not yet exploited to the maximum for the use by others across the

world. Admittedly, indigenous knowledge and traditions empower Africans to powerfully lead and

pioneer within their community; for these forms of knowledge fit the social contexts of Africa.

Unfortunately, Africa’s body of knowledge, wisdom and intelligence that made it survive pre-

colonial times was relegated to the category of primitiveness by the majority of the people who went

through the school system adapted from the Northern Hemisphere. But being indigenous does not

mean backwardness or primitiveness. A lot of indigenous knowledge is implicit and tacit; it needs to

be codified. The greater challenge, however, is to ensure that in our quest to transform leadership

formats of our culture, both its philosophy and content should drastically change to align to that of

Christ. Africans should not just peddle all forms of knowledge; sometimes superstitious and occult



knowledge is peddled in the name of being authentic. When the Indigenous knowledge is

transformed and become biblically informed then its content matter can fit various contexts.

Trend Number 5: Mentoring and Coaching

Emerging

A mentoring and coaching trend is capturing the eyes of leadership practitioners

across the continent. Although this form of training has been part of the continent for

centuries, leadership practitioners across the world are repackaging and selling it to the

world like hot cakes.

This hunger is everywhere and is hitting Africa with wave upon wave. Whether this is just a

business mantra or faddish activity it is still making inroads in Africa. It has become a market in itself.

If you google “Mentoring and Coaching” for each country in Africa, you will find someone is already

there selling the “merchandise” This is more than a marketing mantra and gimmick. It is a deep-

seated desire to develop leaders with knowledge and skills that make them effective and efficient.

What is emerging is a modification of how to develop effective and skilled workers and leaders.

It is evident that organizations and leaders, especially within the FBOs, grapple with issues of leader development. This is not just mere institutional training but it is a desire for specific on-job

and on-site leader development. This is a hunger for training that adequately prepares people for

actual leadership. Authentic organizations and leaders are seeking ways to train their employees and

emerging leaders. On the other hand enterprising and emerging leaders are seeking for “coaches and

mentors” to train them for life assignments.

Globalization manifests major challenges stalking Africa’s forms of leader-development. First,

it exposes Africa to other competing training formats. This has caused most Africans jettison their

traditional training systems in favour of the newer ones from other continents. However, many

times, this change has been done without evaluating the relevance and significance of the newer

formats. New does not mean better. Second, this lack of evaluation of western classroom-based

education style, unfortunately, leads to the mistaken notion that it is superior to all African formats.

This leads to the disdain of most African leadership formats. “Experts of the North” carelessly look

upon Africa’s formats of training leaders as primitive and grounded in superstitions; and as systems

based on faulty assumptions and arising from ignorance or fear.

Although in my estimation mentoring and apprenticeships have more strength compared to

classroom based leader-development, these formats equally need a transformation in their content

matter. Biblically informed servant leadership model is core to any transformation of Africa. Effective

organizations constantly look for ways to develop their workforce. Achievement of organizational

vision is in proportion to effective leader-development within the organization. Therefore, successful

corporations deliberately develop leadership pipelines through which leaders are developed. These

pipelines underscore the fact that regular educational degrees are not adequate in preparing aperson to fulfill an organizational task. Those that have been successful know that this is not

accidental for it always demands a plan and a training process.

Organizations are lengthened shadows of its leaders. Organizational life and progress

depends on the continued development of leaders who themselves are knowledgeable in the vision

and mission of that organization. How to develop others into leaders is a crucial aspect both in the

political and faith-based arena. Although the church has had seminaries for some time, its training

system must be set to engage present community challenges



Africa has to come to terms with the truth from the past. By and large across Africa the

processes of mentoring and apprenticeship were used to equip emerging leaders with skills to lead.

Thus, the question is, “Are the new formats usable and workable in Africa? Is it possible to find

indigenous formats in our contexts that can be sharpened to fill the void? I submit that in this frenetic

wave of extreme pressure to use formats of training that have become popular; “Africa” should find

its own voice by localizing training to formats that are contextual and workable. Is it possible to

contextualize “Mentoring and Coaching? But above merely adapting the methodologies, it is

important to ensure that the content matter of the training formats is not only aligned to Africa’s

social contexts but also are in sync with the wisdom of God. Whatever training format Africa adopts it

should assume the importance of both the content and the context of people-development. Training

includes all sorts of formats including formal, non-formal and informal, etc. The classroom based

training has now become a traditional format, which is undergoing transformation.

Trend Number 6: Leading through Teams

Emerging

Governments of National Unity (GNU) which have emerged in the last few years,

whether for good or for evil, show that there is a possibility of working in teams despite

ethnic cloudiness. Governments of national unity have been solutions in places were civil

wars or tensions occurred along ethnic lines.

Africa is so rich in people diversity. Unfortunately, common perception views Africa’s

diversity as its largest weakness, when it is supposed to be its strength. Tribalism, regionalism,

nepotism rocks all forms of societies. A clear articulation of working in teams is quickly emerging as

the answer to the divisive nature of tribalism. A team is a small number of people with

complementary skills, who are committed to a common purpose, performance goals, and approaches

for which they are mutually accountable (Katzenbach and Smith, 1993). This approach creates two

things. First, it forces individuals to understand intrapersonal differences essential for team building.Second, it discusses approaches that help people develop team work despite evident and visible

differences such as tribalism. Nationalists, those who wrestled power from colonialists deliberately

balanced power by choosing leaders from different tribes to collectively run their governments.

Africa is challenged by people’s extreme desire to respect ethnicity beyond reason.

Great programs, designs and ambitions continue to fail in the face of tribalism, regionalism,

and nepotism. Social commentators have stated that despite the good that comes out of the

Africa’s multiparty systems, most leaders abuse it by inciting extreme tribalism. The vice of

tribalism is however, broken down by a community that understands the power of working in

teams despite individual differences. Teams are groups with an understanding of collective use of

individual strengths and giftedness. This is the essence of teamwork and leadership. Inverselyindividual brilliance remains meaningful when anchored in collective efforts of humanity.

Divisive tribalism breaks down in established and effective work teams.

Evidently, the corporate world, military and not-for-profit organizations have championed

leadership through work teams just like the practice of values-driven leadership. The question is,

“How far will this emphasis go in Africa?’ Will this leadership issue take Africa by storm like the

Values-driven Leadership or the Coaching and Mentoring Issues?” Ironically, Africa’s tribal diversity,

though a great ingredient for effective teams poses a challenge at the beginning of the creation of

teams. Indeed, the cultural-philosophical understanding of tribes tends to unravel the desire to



develop multi-cultural teams at workplaces. Tribalism—the negative inward-looking bigotry practiced

by tribesmen—continues to destroy the essence of building teams.

Increasingly, governments and churches have become aware that tribalism, despite its hold

on the continent, is a tactic of scare from the past. Globalization with all its accompanying siblings of

communication, urbanization and transfer of knowledge proves that it is better to pool people

resources despite the scare of tribalism. Although teams seem to naturally occur in communities,

they do not develop automatically. Africa wrestles with team development especially in the politicalarena and the FBOs (Communities).

Scriptures advocate for team ministry and leadership. The collective use of individual

strengths and giftedness is the essence of teamwork and leadership. Inversely individual brilliance

remains meaningful when anchored in collective efforts of humanity. Various biblical passages

dealing with the giftedness of every believer are normally set within the analogous context of the

human body with different functional parts. Each member of the body is essential, significant and

serves a particular function. Additionally, these texts (1 Cor. 12: 12-27; Rom. 12: 3-6; Eph. 4: 7-16)

reveal that function of each part is for the common good of the whole body. The success of team

leadership lies in this fact: leadership is for benefit of community.

Trend Number 7: Paradigms of Solving Conflicts

Emerging:

Despite incredible pain Africa suffers through wars, genocide, ethnic cleansing, civil wars,

blood diamonds struggles, etc, it seems some leaders are learning to handle conflicts albeit in

haphazard way. Africa’s Political leaders are becoming more practically participating in

processes of conflict resolution more than it was in the past decades.

Africa is familiar to large scale conflicts; it is a continent of wars. Its people are constantly on

the run; scampering from wars, persecutors, famine, hunger, HIV and AIDS and many other scourges

that have become everlasting masters of the continent. Amazingly, Africa’s past is riddled with

leadership failure to solve its peoples’ conflicts. The alternatives have been treacherous. Instead of

resolving problems, wars have created wars, catching Africa’s innocent people in the crossfire.

Basically, conflicts happen in four primary contexts: Intrapersonal, Interpersonal, Intragroup

and intergroup. Although a myriad issues cause conflicts depending on specific contexts, individual

ambitions (evil desires) are the root of all forms of conflicts. Furthermore, through various

psychological distress within this intrapersonal (inside a person) context, conflicts spread to other

individuals (interpersonal) and in and against other groups (intra and intergroup). Sin is the basic

ingredient of all conflicts (Hebrews 12: 14-17; James 1: 13-15). Taking this linkage to its logical

conclusion, it suffices to propose that wars and gigantic tribal and community conflicts of Africa begin

as individual desires (intrapersonal conflicts). Conversely, if individuals master the inner conflicts,they drastically reduce intergroup conflicts.

In the face of despicable pain brought about by wars and conflicts, there is an

emerging desire for Africa to sort out its own problems. The following are some of the

models that are being used to resolve conflicts.

• Values-based approach: This model regards the process of managing conflict itself as

essential for it generates energy that lead parties establish channels of peace, create open

and honest discussions, and enhance greater productivity in the community. As a process, it



cultivates truth as its milieu of resolution while reconciliation driven-by-love is the ultimate

goal of conflict resolution. Under values-based conflict resolution, parties are made to

understand that it is impossible to reconcile without the character of humility, patience and

gentleness (Eph. 4: 1-3).

• Mediator-led Model: It has become a permanent feature of conflict resolution in most

political conflicts. Although, most times mediation has often been used in the Labor market,

it has become a well-received model in sorting out political and cultural problems. Mediationis done at various levels using different structures. First, Africa traditionally uses this model in

its cultural setting. It has informal and formal processes. Second, this model is used on a high

professional and political levels culminating into peace agreements. The most common

model in the war conflict is the use of a mediation process while a peace keeping force is

enforcing some form of monitoring. Through various institutions, Africa has used eminent

persons and former presidents to arbitrate conflicts. In this form of arbitration, parties are

invited by the mediator to a neutral place where various forms of negotiations are used. A

signing of a Peace Agreement, a contract intended to end a violent conflict, or to significantly

transform a conflict, so that it can be more constructively addressed is intend goal in

mediator-led arbitration. The Democratic Republic of Congo Conflicts were sorted through

various forms of Peace Agreements negotiated by parties in many venues.

• Retributive Justice: Specially called courts of justice have been used to take care of criminal

cases in wide spread conflicts of Africa. These courts try all that are incriminated or deemed

guilty. Criminal tribunals such Nuremberg Trials5

have been the major ways of administering

justice in most war situations. Africa has been using the International Criminal Tribunal for

Rwanda (ICTR) to try those implicated in the Rwanda Genocide.

• Restorative Justice: These are truth commissions set to facilitate reconciliation, peace and

healing. One significant aspect to restorative justice is the granting of unconditional amnesty

to the “guilty” parties. Truth commissions are set up to examine a past history of violations

of human rights in a particular country, which can include violations by the military or other

government forces or armed opposition forces. These legal bodies of justice induce different

groups to peacefully coexist after years of conflict. For example, the Truth and Reconciliation

Commission for South Africa (TRC).

The secret to solving conflicts in Africa is an understanding of the social contexts into which

they are found. It is essential not to forget the values and beliefs, fears and suspicions, interests and

needs, attitudes and actions, relationships and networks that are affected. Origins and root causes of

the conflicts need to be explored, so that a shared understanding of the past and present is

developed.

Apart from these significant models, the media, whether for good or for evil, is an important

component to conflict mediation for it does bring pressure on the parties in demanding information

from them explaining actions in the conflict and the same time provide an avenue for airing their

views.

5 Nuremberg Trials were series of international war criminal trials held in Germany in the city of

Nuremberg after the Second World War. They were held from 1945 to 1948, at the Palace of Justice to

prosecute people who perpetrated war crimes during the Nazi period.



Trend Number 8: Women Leadership Emerging

Allowing the woman to access all levels of leadership has become a social-economical

development mantra and an indicator of the social-leadership maturity of the African

community. The insistence for women leadership demands more than tokenism but the

actual ascendency to the seats of power, authority and decision making functionalities.

Only a small percentage of women in Africa access decision-making positions despite the

various positions accorded them in the cultural leadership structure of the chieftainship. Although

there is an increase of women of stature in the Civil Society a lot more can be done to change the

situation in governments and churches. Typically, women face fewer restrictions in access to

leadership positions in NGOs dealing with women, children and family issues. Of course, the civil

society continues to impact governments for women leadership of which there is evidential increase.

Rwanda became the first nation to have at least 50% of its parliamentarians as women.

Unfortunately, the trend is slower in the Church.

Civil society organizations, for the past two decades, have played a fundamental role in

increasing awareness of women’s legal rights, and other issues that affect women, such as conflict,

globalization, information technology, the environment, education and health care. Despite the odds

against women, statistics show that since the Fourth World Conference on Women in 1995, they are

slowly making inroads into male-dominated areas, particularly in the political life. In 1995, women

represented 11.3 per cent of all legislators in national parliaments. The Civil society’s approach is

lobbying and advocacy continues to help change perceptions on the continent. The challenging and

bothersome question is, “Can the African church allow lobbying, which is a specialty of the civil

society, to advocate for women leadership within its community?”

Africa’s untapped leadership potential lies locked in its women population. Cultural, political,

theological and social barriers restrict women from exercising their leadership influence on the

highest echelons of authority and power. However, it should be noted that despite the absence of titles, positions, names and pedigrees, the African woman is a leader par excellence. Women lead

from behind the scenes. They lead as mothers, as heads of single-headed homes, and as essential

partners in the Church. Women also lead as community chiefs and leaders all over Africa.

Due to despicable bigotry and prejudice, various human institutions continue to sideline

women’s ingenuity, sensitivity and organizational prowess. Governments, schools, businesses in the

marketplace, the army, the church, etc., all of these institutions tap only a fraction of all there is in

the power of the woman. Institutions such as the church are forced to realize and accept that women

can be just as competent to do all that men do in creating successful organizations. African political

leaders through various regional bodies such as the Southern Africa Development Community (SADC)

are talking about 30% increase of women in positions of influence. Although this is welcome, it is not

good enough.

The problem of restriction and prejudice against women leadership is entrenched in the

cultural norms and attitudes of the African society. Thus, there must be a deliberate deconstruction

and demystifying of Africa’s discriminatory cultural belief systems. The African male leader should

not pretend that half of the African army (women) does not exist as he fights challenges such as

corruption, poverty, AIDS, Malaria, economical battles, etc. This is much more than a mere appeal to

gender sensitivity; it is a yearning to face the realities of our continent. Women in leadership

demands that we evaluate our theology, culture and practices that brought us to where we are

today.



Africa’s untapped leadership potential lies locked in its women population. Cultural, political,

theological and social barriers restrict women from exercising their leadership influence on the

highest echelons of authority and power. Women, just like men, have an ability to think and present

opinions essential for the leadership of any community, if given opportunity. Nature, bestows on

women a mothering instinct that manifests through a variety of virtues such as care, hospitality,

sympathy, kindness, etc. Actually, this instinct and its accompanying abilities predispose the woman

to lead empathetically. Empathetic leadership is premised on excellent and quality listening ability

and firm emotional intelligence. Unfortunately, Africa’s systems favour men and the male-child

instead of the woman and the girl-child. Dishearteningly, Africa’s mostly male-based and dominated

leadership tend to glory in making decisions that sometimes adversely impact the woman or neglect

her input altogether.

But there are voices in the society calling for change because the woman is woefully sidelined

despite her potential. There is an invisible ceiling against the woman’s progress into leadership

executed by restrictions, whether actual or assumed, entrenched in the cultural norms and attitudes

of the African society. Governance structures, procedures, and policies in the government, church,

and every form of community should be transformed to give opportunity for women participation in

the leadership process at various levels. Women should be in a position to access sources of power,

money and authority. But this will not happen until men deliberately create an empowering

environment that bestows women with the capacity to lead. But above everything else, it is

important to grant the woman the chance and an opportunity to lead.

Trend Number 9: The Church and Community Transformational Leadership

Emerging:

The church has become a strong partner to the government in its efforts of mitigating

social-humanitarian challenges. There is a significant driving philosophy for this development:

the church does not perform these efforts to necessarily please community authorities, butas its essential mandate of being the salt of the earth and the light of the world.

Although the Lausanne Congress on World Evangelization of 1974 referred to the Church’s

Social Concern Mandate, its emphasis was categorically evangelical. This did not help diminish the

debates that raged as to what should be the Church’s main concern in the world. Today’s evangelical

discussion on the continent steered away from the age-old debate on mandates but now accepts the

fact that both mandates are crucially important, and at the same time, recognises the evangelical

mandate to be the first of the two partners. Whatever form of church network or denomination, the

biggest question now is how to deal with the challenges of developing a visionary hope for a

significant population of Africans “without names.” These various groups are regularly referred to as

the underprivileged of our societies, which in itself is an indictment against Africa’s leadership. Such

peoples are categorized under different labels: People with disabilities, the “primitive” tribes in the

deserts and rain forests of Africa, the homeless of our urban centers, children on the street, sex

workers, refugees, etc.

Interestingly, Jesus ministered to those regarded as inferior by infusing both mandates. He

ministered hope to prostitutes, respect and acceptance to the tax collectors, gave women their

dignity, blind beggars were welcome in his presence and lepers knew could find healing from him.

His ministry affected people’s lives, practically. The major question would be, “If Jesus was here

today, would he allow the Church to build education schools, health facilities, food pantries, etc?

Answering this question throws us back into the battle field of mandates we already shunned.



Without question, the early European missionary Church brought a lot of development

(civilization) as it communicated the gospel to Africa. Following on the heels of explorers who opened

Africa to the world, the Church introduced the educational and health facilities. The Church laid the

foundation to Africa’s social amenities. Thus, in one way the debate of the biblical mandates is

illogical knowing that the Church already set the example by practicing both mandates in its inception

on the continent of Africa.

Admittedly, missiological debates of decades ago for or against evangelical and socialmandates appear mundane and treasonable in the face of today’s inconceivable human suffering. To

a certain degree, a church that refuses to take up the social mandate as part of its responsibility

should be accused of proof-texting the Bible to support its bias. Demanding to practice one mandate

above the other is missiologically incorrect. Practically, it’s better to practice them in tandem with

each other, with evangelical mandate as the leading partner.

Organizations and individuals who care about Africa are confronted by its diverse social-

humanitarian development challenges. These include community, social, health, educational, food,

and environmental issues. Unfortunately, the challenge of giving compassion to the suffering peoples

of Africa has become a great economical business. Negative consequences of social-humanitarian

“trade” include abuse of resources, duplication of efforts, and lack of monitoring and evaluating of

the impact of the interventions; and, consequently, most efforts do not get to the intended recipients

at all. Despite the negatives however, various community-based organizations (CBOs) and faith-based

organizations (FBOs) have stepped up efforts to take care of Africa’s hurting humanity. Indeed most

African governments regard the Church and Non-governmental Organizations (NGO’s) as partners in

community development. Whether this is good or evil is not the question, but it is already a reality.

On the broader front, the Micah Challenge Movement as championed by the Evangelical

Associations of Africa has gained ground. The Micah Challenge insists that a Church is the prophetic

community working as a consciousness of society. It further demands that the Church does

something more than just expressing sympathy. The church ought to be in the forefront in

demonstrating justice, compassion and mercy. The Catholic Church has been demonstrating this

aspect of humanitarian efforts through its various agencies for some years now.

There are four major evangelical (FBO) models that help mitigate against colossal

humanitarian plight operating on the continent. First, the local church has emerged as a strong

partner in the issues of social-economical development. Churches such as the Watoto Church

(previously known as Kampala Pentecostal Church) in Kampala engages in the transformation of

children through the setting up of Watoto villages. The Local Church, however it is configured, is

increasingly becoming the channel of dispensing the great and essential help into Africa’s

humanitarian-social concerns.

Second, Religious Coordinating Bodies (RCB) are a powerful presence in the areas of

difficulties. These are organizations set up by denominations or affiliated to such networks from

wherein they generate resources. These include Lutheran World Relief Federation, Catholic Relief

Services, Convey of Hope, etc. Third, para-church organizations with features of nongovernmental

organizations cast their fundraising nets broadly across denominations and many times approach non

faith-based donor agencies. World Vision, Samaritan Purse, Compassion International, Christian Aid,

Trust International and others fall into this category.

Four, Community Based Organizations (CBOs) are a new feature of religious interventionists.

These are usually based in the communities were the intervention is staged. And most times they are

set up by people affected by social and health issues, i.e. people affected by HIV and AIDS setting up

a CBO. Apparently Christian humanitarian organizations are finding the CBOs as the convenient way



of affecting the community. Among all these, the local church has grown more visible in the social-

humanitarian activities of its communities.

Based on today’s outlook, the local church is even likely to grow stronger and lead in the area

of social-humanitarian efforts. Undoubtedly, the local church is the most powerful social organization

on planet earth. It has the essential DNA to be the answer to most social-humanitarian concerns in

the millions of Africa’s local communities. No organization can beat the church when it becomes the

Acts of the Apostles type.

Trend Number 10: Globalized Leadership

Emerging

Transfer of knowledge, cultures and principles, products, services, etc, from one area of

the world to another in the quickest time, which is a hallmark of globalization, makes

everything open to everyone. Leadership is slowly (if not quickly) becoming a world

phenomenon just as cultures are slowly melting into one mashed, and many times

unpalatable dish. The African leader is expected to lead like everyone else portrayed through

the lens of the camera of globalization. Therefore, there is increased demand for African

leaders to be world leaders who keep abreast with global trends and news.

The world continues to go through monumental changes. Notable changes include the

mapping of the human genome, the development of the Information Communication and

Technologies (ICT), and the collapse of the Soviet Union, which forever discredited communism as an

ideology.6 Globalization and its attendant factors, such as modernization, urbanization, and

communication, have the ability to bring seismic changes to everyone’s doorstep. Truly, the world

has shrunk; it is a global village. Globalization has broken all boundaries.

Global Village implies the contraction of entities of separation between peoples such as

distance, language, time, culture, etc. The world has forever changed, collapsing many perceived

disparities such as the developed, developing and underdeveloped; northern hemisphere—implying

advanced technologically—and southern hemisphere. Globalization with its attending siblings of

information, communication and technology (ICT), liberalized market economies, satellite television,

etc, continue to lead the way in the inward contraction of earlier known discrepancies. Here is a

world reality: advancement in technology and a desire for affluence and comfort has become part of

the DNA of humanity. Therefore, leaders ought to understand and appreciate the influence and

impact of globalization on Africa, whether positive and negative. Indeed globalization exposes

leaders to the economic, political, scientific, technological, and cultural dimensions of the world and

accords them an opportunity to participate in discussion on how these cross-cutting phenomenon

impacts organizations they lead.

Africa, as part of the global community constantly goes through changes enhanced and

cultured by globalization. Global realities are so colossal and create distinct and noticeable changes.

These earth-shaking transformations create economical, social, and people trends that, in turn,

persuade practitioners, institutions, governments, etc, to fine tune their service delivery. Everything

impacts everything. Global realities exact great missional implications for the Church today.

6David English, Missions for a New Millennium: Catching up with Paul; available on

http://www.globalopps.org/ issue%20-%20New%20millennium.htm; accessed on 2 February 2006.



Effective world leaders keep abreast with global trends and news. Furthermore, leaders learn

to juggle between appreciating its benefits and yet work hard to mitigate against its flaws and

weaknesses. Urbanization continues to totally transform the continent. By nature, cities become

hubs of economical life and pull people from rural areas. Essentially, people migrate to the cities in

search of a good life, which is translated into good jobs, proper education, good accommodation, and

access to health facilities.7

Despite momentous urbanization, Africa’s cities do not have the

commensurate economic growth and effective redistributive measures required to alleviate poverty.

There is an increased percentage of people living in slums of Africa; and Africa has some of the

worlds’ biggest and ugliest slums. Untold poverty exists in its cities.

An essential part of the leader’s work is touching the hearts of the city through

compassionate activities.8Thus, leaders who are social change agents work hard to find solutions.

The effective leader of the Africa understands the different communities of Africa with all its

distinct cultures and lifestyles. In a way, African leaders must become anthropological experts of

the social-humanitarian sciences of the urban ghettos.

Conclusion

The emerging leadership trends and issues demand an innovative and creative leadership

that constantly and continuously reinvents itself. Jesus–style of leadership is the only type that can

effectively help Africa, and the rest of the world. Actually, all forms of leadership are seen well in the

light of their comparisons and contrasts to the servant leadership model of Jesus Christ. Of course,

we come with guided bias that Jesus’ leadership provides the best model of personal leadership for

all cultures. He provides a model of leadership predicated on service ensuring that one remains

relevant and useful in any culture.

The Jesus’ model of leadership due to its excellence and cultural-adaptability is viewed as a

standard and metaphor of leadership. Servant leadership, the Jesus kind, accords an important focus

to the practice of leadership. This form of leadership is entrenched in the understanding that it is

better to serve others than to be served; serving others first is a higher moral intrinsic ethic. This

model epitomizes the best of all leadership models; and it is the only with the capacity to lead Africa

to its great future.

7Ibid.

8 Ibid.

Documents

Ten Emerging Leadership Trends and Issues in Africa