Exploring Servant Leadership within a Northern Ghana Dagara Traditional Community

Exploring Servant Leadership within a Northern Ghana Dagara Traditional Community by Peter Arnold B. Anglaaere MS Education, Alfred University, 2009 CAS in Mental Health Counseling, Alfred University, 2009 MA (Honors), Fordham University, 1992 BA (Honors), University of Ghana, 1980 Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Public Policy and Administration Walden University August 2017 Abstract Servant leadership (SL) is well documented and understood in southern Ghana within the context of missionary training and missions, but little is understood about whether the cultural nuances of leadership within the same context are equally applicable in northern Ghana. Previous researchers have indicated that there exist many differences in cultural practices and leadership structures between southern and northern Ghana. Greenleaf’s concept of SL was focused on service to followers, their empowerment, and promotion ofServant leadership (SL) is well documented and understood in southern Ghana within the context of missionary training and missions, but little is understood about whether the cultural nuances of leadership within the same context are equally applicable in northern Ghana. Previous researchers have indicated that there exist many differences in cultural practices and leadership structures between southern and northern Ghana. Greenleaf’s concept of SL was focused on service to followers, their empowerment, and promotion of dialogue within institutions. The purpose of this single case study was to determine whether this concept of SL adequately addresses the specific cultural nuances in the Nandom Traditional Area (NTA) and serves as a bridge between Catholic missionaries and the diverse leadership structure in the NTA. A maximum variation purposeful sampling strategy was used to identify 13 participants who represented a diverse selection of community leaders that included, chiefs, religious leaders, and school teachers. Data were collected from the observations of an induction ceremony of a village community leader, as well as from semi structured interviews, field notes, archival data and historical documents. All data were coded inductively and subjected to a thematic analysis procedure. The key finding of this study revealed that SL was present with a limited application within the Dagara community. The study further showed that the paternalistic social model and ancestor cult still practiced by the Dagara restricted the full potential of servant leadership as practiced by the Catholic organization. The implications for social change include knowledge useful for fostering cooperation and dialogue between traditional leaders and missionary groups for socio-economic development in the NTA. Exploring Servant Leadership within a Northern Ghana Dagara Traditional Community by Peter Arnold B. Anglaaere MS Education, Alfred University, 2009 CAS in Mental Health Counseling, Alfred University, 2009 MA (Honors), Fordham University, 1992 BA (Honors), University of Ghana, 1980 Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Public Policy and Administration Walden University August 2017 Dedication To His Eminence Peter Cardinal P. Dery of blessed memory who baptized, confirmed, and ordained me to the priesthood. He was a very devoted servant and charismatic leader under whose tutelage and devoted mentoring I treasured the true import of servant leadership. And to my dear parents of blessed memory, Mr. Fabian Anglaaere and Mrs. Mary Margaret Anglaaere, for your unconditional love and care and selfless sacrifices to get me an excellent education I will always remember you all with deep love. Acknowledgments I could never have come this far without the wonderful and insightful contributions, comments and great encouragement from my dissertation class cohort: Deborah Almendarez, Tonya Howard, Keith White, Bouyant Enyiorji, LaLisa Anthony, LaFalaise MarieEvelyne and Joel Bisina. Thank you for bringing me along with you this far. With deep and sincere gratitude, I acknowledge the tremendous contributions made by my Dissertation Committee Chair, Dr. Barrett Mincey, my committee member Dr. Cassandra Caldwell, and URR member Dr. Patricia Ripoll. You have been a source of great inspiration. You have been just awesome mentors. Never tiring in your encouragement and seeing so much potential in me, you have helped me achieve a great milestone in my life, and you have engendered in me a love for greater academic pursuit and excellence. Thank you so very much. I wish also to thank my Archbishop, the Most Reverend Philip Naameh of Tamale (Ghana), for allowing me the time to pursue these studies and for showing constant interest in how much progress I made along the way. My sincere gratitude also goes to all my parishioners and staff here at the Our Lady of the Valley Parish in Hornell, New York, for your patience, prayers, and interest in my work. Your enquiries regarding how far I have come along with my project helped to keep me focused and desirous to complete this work. I thank all my siblings and most especially a dear friend and sister, Mrs. Alice Dongyiri Kuuire, for their interest in me and for their encouragement. Without you all, I would not have achieved this goal in my academic work. God bless you all.