Critique of a Leader - Michael King

The concept of “Transformational Leadership” was initially mentioned by Downton (1973), but James MacGregor Burns (1978) explored and conceptualized the notion, his work being considered the antecedent as noted by Northouse (2013). Burns (1978) in Barbuto (2005) described the transformational leader as being the individual that inspires his followers to leave behind the trivial preoccupations and focus on a common purpose of achieving unimaginable goals. His work informed the seminal work of Bennis & Nanus (1985), Bass (1985) and Kouzes & Pozner (1987, 2002) according to Northouse (2013). If the Transformational Leader perceived trough a ‘traitist’ perspective in Bennis & Nanus (1985) (Grint 2001), Bass & Avolio (1994) and Kouzes & Pozner (1987, 2002) focus more on the transformational leader inspiring a shared vision and empowering the followers to act and develop their own transformational leading skills. Similarly, Avolio (1999) and Bass & Avolio (1990a) in Northouse (2013) agree that the transformational leader must be concerned about improving the follower’s performances and lift them up to their full potential. Even though Bass (1978) in Northouse (2013) initially concretized the four factors of TL (“the 4 I’s”), House (1976) had already developed the idealized influence factor (charisma) theory.

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• Born Michael King:  15 January 1929 (Atlanta) (thekingcenter.org, 2015)
• Died: 4 April 1968 (Memphis) (thekingcenter.org, 2015)
• Middle child raised in a strict Christian family, suffering “racial humiliation” since he started school (Blake, 2013) and seeing his father unafraid of protesting towards segregation   (Frady, 2005)
• Baptist minister, activist, humanitarian (thekingcenter.org, 2015)
• Transformed the vision of race equality into a clear, understandable and achievable goal trough leading the African-American Civil Rights Movement (McGuire, Hutchings, 2007)
• Received the Nobel Prize for Peace in 1964 (Nobelprize.org, 2015)
• Marries Coretta Scott in 1953 with whom had 4 children (Frady, 2005)
• Assassinated in a motel in Memphis (Frady, 2005)

Theory

Practice

Fit between Theory and Practice

Charisma in Webber’s view (1947) (in Grint, 2005) even though characterized as an authority, has its source from divinity, similarly with Bennis & Nanus (1985) (in Grint 2001) who imputed charisma was a ‘magical quality’ of the leader. None of the predecessors of Webber such as House (1976), Burns (1978), Bryman (1992) or Conger (1999) agree with his view.  Sharing the same perspective with the aforementioned Antonakis, Fenley, Lietchi (2012) argues that in order to persuade individuals a reasoned and powerful rhetoric must be used, supported by a built credibility, high moral and ethical standards, setting a personal example. House (1976) in Northouse (2013) enforce the set of behaviors adding display competence, articulate goals arousing motives. Bass & Riggio (2006) seem to approve of Antonakis’ and House’s view, but added another aspect to charisma, besides the leader’s behavior: elements attributed by followers and other associates. Kakabadse & Kakabadse (1999) weight up the importance of traits regarding charismatic leaders: having a vision/goal, ability to communicate the goal/vision (verbal, non-verbal, symbolic), trust building skills (constant, reliable, persistent), having a positive self-regard (recognizing personal strength in others, nurturing, developing talent).

-Martin Luther King Jr. used rhetorical techniques in his speeches such as repetition to emphasize the resonance with his followers, e.g. (“I have a dream”, 1963): “[…] I still have a dream. It is a dream deeply rooted in the American dream.” (Morgan, 2015)

-He showed ability to communicate using a simple and understandable language and arouse motives such as equality between black and white people through his speeches: ‘I have a dream that one day little black boys and girls will be holding hands with little white boys and girls.’ (“I have a dream”, 1963) (History.com)

-He built his credibility not only as a clergyman, but also by being constant and persistent, keeping his moral and ethical values as a role model even through difficult times: e.g. : when imprisoned he wrote “Letter from Birmingham Jail”(1963) reinforces the strategy of non-violence against racism,  ‘I don't plan to do anything but remain a preacher.’ (Way, 2011)

-As well as having trust in himself Martin Luther King Jr. empowered his followers to use their judgment regarding the issue of racism and slavery, creating the vision of a society with no preconceptions about skin colour and at the same time making his followers feel they are a part of The Civil Rights Movement(1963): ‘So we've come to cash this check, a check that will give us the riches of freedom and the security of justice’ (Burrow, 2014)

• There is no supporting evidence that followers of Martin        Luther King Jr. shared the view of Webber (1947) or Bennis & Nanus (1985).

• Martin Luther King Jr. as a charismatic leader embodied the central message put forward to his followers, having a very strong relationship with them. (Grint, 2002)
• Gusfield (1986) in Grint (2001) mentions that he was a diverse, confident and charismatic leader, that through his believes moved the souls of both ‘negros’ and whites in his relentless fight for racial equality.
• Robert F. Kennedy declared after Martin Luther King’s death that his main legacy is understanding and comprehending that division is unnecessary and harmful for both ‘negro’ and white people, making the love, wisdom and compassion that King promoted forgotten. (Kingencyclopedia.stanford.edu, 2015)
• McGuire and Hutchings (2007) mention the power of King’s charisma aided him not only in successfully diffusing the threats coming from adversaries, but managing to persuade them in becoming followers.