Transforming Tradition

This is not the traditional voice of leadership and it may be argued that the feminine voice is more likely to have risen into a position of leadership reflecting a more traditional perspective.  Women did, in fact, break into the ranks of leadership embracing management and leadership styles commonly thought to favor the accomplishment of organizational and/or institutional goals and objectives.

However, as organizational success became increasingly focused on consumers; and, as organizational efficiency became increasingly focused on employees, traditional structures began to soften and give way to more open management and leadership styles.  As these organizational models began to shift, a new generation ascended to transform feminine attributes into institutional advantages for leadership.

An interdisciplinary review of the literature pertaining to women, leadership, organization and theology supports the assumptions underlying my line of reasoning.  This research points to a shifting paradigm in world view that brings a concern for the authenticity of human experience into full consideration.

The behavioral sciences have produced several theories that expose particular ways of thinking inherent to women that reflect authentic human experience and express an ethic of care through moral agency for themselves, their families, communities, organizations, and religious institutions (Hill Collins 1991; Gilligan 1993; Miller-McLemore 1999) that differs from traditional ways of thinking and expression (Blum 1988).  These inherently feminine attributes have been transformed to leadership characteristics on the highest levels of leadership in organizational life (Daniels 1988; Book 2000; Thurman 2009).

Spiritually driven women are further known in the humanities of theology and religious studies to voice their experience and that of others to advocate for the greater good in an often critical voice (Cannon 1988; Riggs 1997; Ruether 1994) to the powers that be (Wink 1992) in biblical prophetic tradition (Ruether 1994) representing a call for social justice through a moral agency (Grant, 1989; Riggs 1997; McMickle 2006; Gottlieb 2003) that transforms social life (Quinn 1996; Chopra 2005); and, transcends religious preference among the daughters of Abraham (Feiler 2005; Peters 2004; Roof 1999).

The alignment of these largely baseline studies increases the likelihood that this research project will not only reflect what has been established by the literature, but will also contribute a better understanding of the prophetic voice of leadership  in social transformation.

I believe the outcomes of this exploration will unify previously established assertions, exposing a uniquely feminine prophetic voice.  I believe this voice promotes an ethic of care for social justice expressed in terms of a moral agency that transcends religious preference.

This type of research may as well have deeper implications pertaining to the role of the feminine prophetic voice in the creation of a new world view.  We may find the feminine voice in exegeses of a theological commentary that further demonstrates how this form of prophetic expression is as intentional a manifestation of peculiar voice in the mosaic of social life today, as it was in the days of old.

The prophetic voice is most powerful in its potential for social transformation.  The greater implication for this work then rests with the potential of the prophetic voice to induce a deep change toward the transformation of humanity: a human paradigm shift inspired by the creation of a new world view.  I believe that what makes any voice truly prophetic is its passion for the possibility of restoring the human spirit to the image of God.

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