Authentic leadership for authentic learning

Authentic leadership for authentic learning in Instituto Católico para a Formação de Professores (ICFP) Diocese de Baucau, Timor Leste Pedro dos Santos, S. Fil., M. Ed Paper Submitted to Australian Catholic University 2015 Email: pdossantos85@gmail.com Introduction Education was a key sector in the transformation of the East Timorese society and economy following the destruction of most of the schools and other infrastructure by the departing Indonesian militia and their supporters in 1999 (Butcher et al, 2015). As this new country emerged from violence and conflict its leaders called on various partners for assistance to restore the education system, re-build schools, supply teaching resources and recruit teachers. The Baucau Catholic Teachers College (later ICFP) came into being in response to the need to retrain former teachers and to train new teachers who would provide quality education for students in primary schools. In 2005 the Timor-Leste government introduced changes to teacher training and the accreditation of the higher education sector. ICFP has met these new government standards in its program. In 2014 the government introduced a totally new national primary school curriculum. ICFP was already prepared for this new challenge. Now, in 2015, we are moving forward into a new educational sphere where reforms include authentic teaching and learning. Educational researchers have written extensively on the topic of authentic teaching and learning. For example Smyth, Down & Mclnerney, (2014) argue that to achieve better outcomes in learning, authentic leaders create a socially critical culture of school reform. These writers present three important steps to enable reforms to take place in schools: “reculturing, restructuring, and changing pedagogy” (2014, p. 43). In our new, democratic nation, Timor-Leste education needs to take all of these steps urgently. In this paper I will examine some aspects of the diverse socio-cultural environment of ICFP in order to see how we are contributing to the formation of new leaders of authentic learning who can take the steps required to reform education in the classrooms in Timor-Leste. The other objective of this paper is to discuss some effects of Timor Leste’s leadership culture on ICFP’s leadership and learning. This topic is important to discuss because in the ICFP school community both students and teachers come from cultures which have traditional forms of leadership. Therefore I would like to highlight the place of cultural leadership in ICFP’s teaching and learning. 2. Describing authentic leadership and learning 2.1. Authentic leadership and learning Authentic leaders can be defined as leaders who are “deeply aware of how they think and behave and are perceived by others as being aware of their own and others values and moral perspectives, knowledge and strengths” (Avolio and Gardner, 2005, p. 321). Furthermore Begley (2001) notes that authentic leadership implies a genuine kind of leadership by the person who is hopeful, open-ended, and visionary and who creatively responds to social circumstances. These words seem similar to those of Avolio and Gardner (2005) who have said that authentic leaders are people who are “confident, hopeful, optimistic, resilient and of high moral character” (p. 321).Begley(2001) also presents a sophisticated definition of authentic leadership as “a metaphor for professionally effective, ethically sound, and consciously reflective practices in educational administration” (p. 353). All these descriptions indicate that authentic leaders are self-actualized persons who learn from their personal experiences, motivate others and share a positive vision for the future. The authentic leader creates a good relational atmosphere where decision-making is based on consensus and an ethical approach (Begley, 2001). Authentic learning can be defined as “the art of calling others to seek the truth as to what it means to be human” (Duignan and Bhindi, 1997, p. 202). Authentic learning includes academic and non-academic learning (Ladwig, 2010). Academic learning refers intellectual activities while non-academic learning includes relationships, values, attitudes and behaviours. (Begley, 2001) shows that a significant role of the teacher as leader is to teach students how to value others and respect their uniqueness. The leader can empower and encourage others to become self-actualized people who explore their own positions as members of the community. Academic learning and non-academic learning are both included in the program for students at ICFP Baucau, so that each student will be empowered to become a leader in primary education in Timor-Leste (ICFP, 2015). 2.2. Authentic leadership in learning Duignan and Bhindi (1997) believe that “authentic relationships form the foundations of authentic learning and leadership” (p. 202). Furthermore, Newman, Marks and Gamoran (1996) conclude that the role of the teacher as leader is to concentrate on students’ prior knowledge, their in-depth study and their new constructions of knowledge. These three stages provide the key evidence that students are learning by achieving “authentic academic outcomes” (Newman, Marks & Gamoran, 1996, p. 295). As a leader as well as a teacher in ICFP Baucau, I believe that I need to use all my personal experience and professional knowledge and skills, my whole heart and soul, to direct and encourage students in their learning. I sometimes wish for more influential power in my inner self (Branson, 2007). When I teach in the classroom I am conscious of the vital importance of teacher education for our ICFP students. I therefore want these students to have the best possible teacher education aided by the most authentic learning experiences, so that they will become leaders of learning according to our vision (ICFP, 2015). The authentic leader of learning is a good model for students and is committed to serve the profession and change students’ lives. The authentic leader and teacher is an influential and transformational person. The role of the authentic leader is to be a good model and to inspire followers to become professional people who produce great deeds and thoughts. According to Avolio and Garner, (2005) authentic people are those who function at a psychological and physical level to make changes in their own and other people’s lives. Shamir and Eilam as cited in Avolio and Gardner (2005) define the characteristics of authentic leaders: Authentic leaders are true to themselves; “motivated by personal convictions rather than to attain status, honors or other personal benefits; authentic leaders are originals not copies; they lead from their own personal point of view; the actions of authentic leaders are based on their personal values and convictions” (p. 321). Teachers should lead students and humanize students through education. The teacher as leader also has high expectations for students’ learning while challenging and assisting them to achieve their best outcomes. 3. Timor Leste’s cultural leadership and ICFP leadership culture 3.1 Cultural leadership As a leader and a teacher, I reflect the culture that has shaped me. I come from a Kapitan Diroma Patriarchal culture, and here I want to describe generally the Loro Sa’e system of patriarchal leadership. It has a top-down leadership management style, which is still common in Timor-Leste, and this means that all the decisions are taken by the manager or leader. Ideas are generated mainly by the manager, although sometimes he is assisted by a small group of members of his clan. It is acceptable to go to one’s superiors for answers and to one’s colleagues for feedback (Cultural information Timor Leste, 2009). This is similar to what happens in my Diroma cultural leadership system. In my tradition (Diroma patriarchal leadership), we have a monarchial style of leadership. We are called Kapitan Diroma (Captains of Diroma), and we have a Noli no Taru (rings and a leadership cane) as symbols of our status. Even in pre-Portuguese times each Liurai or monarchial Kapitan Diroma had authority over three villages in his jurisdiction. This Kapitan title is always respected by the people. The duties of the Kapitan Diroma leader are to be responsible, to respect myself and others, to be honest, disciplined and inspiring. The Kapitan must keep alive our cultural values, and defend the dignity of the Kapitan as leader. My patriarchal system excludes women from being a Kapitan. Women’s role is to give birth and thereby to continue to contribute to clan membership. Therefore giving birth to a boy is good news for the family because he will continue the male’s cultural role and take responsibility for the family. Women are expected to become good and loyal servants to their husband’s family. Women just do what the male members of the family say. Their ideas are not considered when important decisions are being made. The cultural system also limits their freedoms and relationships with others, as their role is to look after the children and work in the home. Women are not allowed to be cultural leaders, and children’s interests are not given any attention. These reflections on the culture in which I live challenge and motivate me to become a good leader also in the ICFP culture where women and children are respected and their dignity is properly acknowledged. 3.2. ICFP Culture The philosophy of ICFP leadership is clearly different from the philosophy of leadership in my own traditional culture (Kapitan Diroma’s patriarchal culture). ICFP’s culture has been constructed from many different cultures and values. Its leadership is intercultural, seeking authenticity (Walker & Shuangye, 2007). The main values that contributed to ICFP, as decided by the Foundation Committee, include Catholic Gospel values, Timor-Leste patriotic values and the Marist spirituality of Saint Marceline Champagnat. The Gospel values are integral to ICFP as it is a Catholic institution owned by the Diocese of Baucau. The Foundation committee was drawn from the Catholic Church, Baucau community and its municipality, from ACU, from the Australian Marist Brothers and from Timor-Leste Education officers in 2002. This committee began work shortly after Independence was declared and while people were beginning to return to their homes and restore their ordinary lives after years of division and fighting. At that time the committee members saw that this proposed institution must be inclusive and patriotic in order to create a complete break and be free from the turmoil of the past. It must be a lighthouse for advancing education and it must develop a culture of leadership in this new country (Mission Statement, 2003). The Marist Brothers brought their values too, as they were asked to take the leadership role in this institution. This saying of Marceline Champagnat is well known at ICFP: “To educate young people one must first love them, and love them all equally” (Mission Statement, 2015). ACU representatives brought their values learned from experience in Catholic tertiary education. 3.3. ICFP’s leadership culture ICFP Baucau is now applying some elements of authentic leadership to the learning activities that take place on the campus. Our aim is to enhance the quality of the learning and change students’ lives so that they can become authentic persons both in school and in the wider society (Duignan & Bhindi, 1997). Woods (2007) and Bezzina (2013) affirm that authentic leadership begins with personal transformation. So this journey of transformation must begin in schools. One of the challenges that I find in ICFP is how to lead the students who come from different cultures through this journey of transformation. Generally first year students have some difficulties in adjusting to the culture of this Institute. At first they seem shy and ashamed. They do not want to talk in front of others even when we give them the opportunity to do so. Some students are quite passive; they lack the ability to dialogue; they appear to be dominated by feelings of inferiority. This is happening, I believe, because their cultures have shaped many of them to be ‘yes’ men and women, and therefore they lack critical thinking skills, which are integral in anyone intending to become a person of service (Mission Statement, 2015). The secondary schools from which the students have come may not have allowed them to develop much confidence in themselves. It seems that very few of the new students have participated in any democratic activities such as expressing their opinions, or debating people with differing opinions. But it is good to see these students fully participating in their learning activities by the end of their first year. They are certainly being transformed. They are experiencing the joy of living (Smyth, Down and McInerney, 2014) in their classes, with spontaneous clapping in response to good things that happen, being involved in enjoyable learning activities, and receiving encouragement for each one’s efforts. There is energy and enthusiasm for learning, frequent singing and occasional dancing too. We hope that, following Woods (2007), their participation in a democratic culture will nurture their human potential along the way to becoming authentic leaders. While the authentic leader respects the uniqueness of every student, nevertheless, the essential role for me as a teacher is to make a difference in their learning and in their lives (Duignan & Bhindi, 1997). I am required to form them to recognize the value of other cultures (Woods, 2007; Duignan & Bhindi, 1997) and of their own cultures too, so that they can speak proudly about them and enact them at various events where culture is celebrated. Since authentic leaders fully understand the values and beliefs that are shaping them (Walker & Shuangye, 2007), I have the moral and cultural obligation to teach students to recognize the range of cultural influences affecting their learning. Most of the students are new to Baucau. They gradually begin to think of themselves as both teachers and students. They gradually learn from their colleagues by hearing each other’s life stories and by comparing them with their own. ICFP helps students to develop their cultural skills and knowledge by providing a curriculum in which these cultural disciplines are included: Timorese history and culture, ritual, tradition, story-telling, art, music, dancing and drama. Its aim is to shape students to become authentic leaders of teaching and learning in the future as well to become authentic citizens. As a leader, I recognize that ICFP Baucau is comprised of individuals and groups who have different cultural values, motivations and beliefs (Woods, 2007). ICFP Baucau offers a three-year Bachelor of Teaching program for pre-service teachers. Most of our 450 graduates are teachers in the primary schools in all thirteen districts of the country. There is written evidence from one district (Oecusse) that graduates are indeed making a difference in many ways: they are willing to work with others; they have a good influence on punctuality; they give training to other teachers; they love their teaching (Mauno, 2014). 4. Timor Leste leadership affects ICFP leadership Timor Leste‘s cultural leadership (the Patriarchal leadership system) has a strong impact on the authentic leadership in ICFP Baucau, since the staff members are mainly drawn from the various cultures in the District of Baucau. They all come with their uniqueness and as Timorese citizens. Their cultures and their family lives influence concepts such as leadership and learning. Timorese cultural leadership emphasizes respect for the various systems of hierarchical authority, for cultural values, for religious beliefs, for historical and sacred knowledge, for our ancestors and for the sacred objects in the uma lulik (sacred houses). We are committed to high levels of collaboration with our families, even though this comes at a great cost to us. As I write this paragraph we are preparing for two national holidays because as Catholics we celebrate mate-bian (All Souls, November 2) and the following day we honour our family ancestors with traditional ceremonies and family gatherings in our home villages. These two days allow Catholic practices to complement our traditional practices. There is no clash of cultures apparent on these two days. Some aspects of ICFP leadership culture, however, do appear to contradict the traditional cultures. Firstly women are a vital part of ICFP culture at all levels, whereas they are excluded from leadership in many traditional cultures. Secondly here at ICFP the student is the centre of learning, whereas teaching children in traditional cultures is usually more content-centred or teacher-centred. There could be cognitive conflict here with these two competing narratives (Walker & Shuangye, 2007), but as Walker and Shuangye (2007) further argue, cognitive conflict can be an opportunity to learn, if we retain minds that are open to learning. The authentic leader can use the tensions to reframe problems within a cultural context, as cultures contain differing perspectives about leadership, decision-making and team-work. I think that we are constantly learning from the interaction of the different cultures represented here at ICFP and we are seeking to act with the best interests of all in mind. We are constantly developing a common respect for cultures of all kinds. It seems that none of our cultures by themselves contain all that is good for us, so being exposed to many cultures contributes to our constant learning. This constant learning is an essential element of authentic learning. Following Begley (2006), leaders and teachers need to respect human nature and the motivations of students. The leader is required to know and value students’ lives in their present context. Based on the students’ life experiences, the leader can help to build meaningful learning in students. Therefore the role of the teachers is to form them and to bring them into a new situation of learning that is referred to as a “socially critical culture of school reform” (Smyth, Down & McInerney, 2014, p. 43). ICFP has significant programs to enhance the quality of its leadership among the staff. These programs have included the annual peer review for staff, student evaluation of units taught, ongoing formation in student-centred learning and an intensive course in Portuguese language conducted in Brazíl for four months. ICFP staff make a brief weekly evaluation in their regular Friday meetings and give a lesson briefing before teaching a class. All these activities are characterized by high levels of collaboration between staff members. The greater mission of ICFP is stated as: “The institute is focused on inviting its students to become fully engaged in an educational process that will empower each student to become a leader in the field of basic education in the years to come” (Handbook Bachelor of teaching program, p. 4). 5. ICFP’s contribution to social justice Social justice concerns the common good of everyone, while addressing inequities and improving people’s access to resources (Eacott, 2015). The philosophy of social justice is contrary to capitalism, which encourages an individualistic pursuit of wealth built upon competition and the desire for advantage over others. ICFP has an important role to play in promoting social justice by including it in its curriculum as a supervised research project and as an underlying theme in a number of Units of study, including Citizenship and Ethics, and Education and Society, as one of the purposes of education is to enable social change to take place (Eacott, 2015). Therefore, ICFP’s role is to teach and sensitize Timorese people to see beyond the confines of their cultures which often trap and impoverish them. ICFP aims not just to teach students to be good teachers but also to enable them to change and achieve better lives. According to Smyth, Down and McInerney (2014), education is for public good; it promotes equity; it transforms lives; and it solves problems. During my supervision of ICFP’s teaching practicum, I have noticed ICFP students contributing to small social justice projects in the schools where they worked. Such projects included digging a rubbish pit and instructing children how to use it in conjunction with re-cycling; setting up a flagpole in the school; building a school fence; restoring a small forest; and visiting those with special needs. In each case the ICFP students helped the children to understand why they were spending time on their project, and what good would come from it. Most projects were for the benefit of the school community and others were for people with special needs living nearby. Staff members were asked to evaluate the projects. ICFP staff also contribute to community social justice programs about corruption and about better access to schools in rural areas by sending reports and letters to the Timor Post newspaper and to the radio station. The implications of authentic leadership for learning outcomes at ICFP Authentic leadership makes a significant contribution to the students’ learning outcomes (Bezzina, 2013). Authentic leadership gives the authentic leader and teacher the ability to transform learners through creating a standard of learning, implementing effective teaching and learning strategies, while ensuring student engagement in learning (Bezzina, 2013). At ICFP we see significant improvements in the learning outcomes of students. The evidence of these improvements is contained in their final evaluation of the course at ICFP (ICFP Baucau final evaluation, 2015). ICFP Baucau measures student learning outcomes through three important criteria: classroom practice; intellectual capacity; and leadership practice. Bezzina (2013) confirms the importance of two out of these three criteria in his research. Classroom practice: student teachers are required to be teaching effectively, using educational language, ready to be criticized, and not feeling afraid in front of teachers or peers. Intellectual capacity: in ICFP Baucau we implement formative and summative assessment to measure student learning; the use of these assessments indicates intellectual development and mature thinking. Leadership practice: ICFP also prepares young people to be good leaders for the future through asking them to manage their time for consultations, learning in groups, organizing group discussions, presenting their papers and preparing their assessments. These three criteria provide evidence that the authentic leader and teacher will assist students to achieve better learning outcomes. Conclusion and recommendations Authentic leadership and learning are both concerns of the authentic teacher. The literature shows that the authentic teachers achieve good outcomes in their schools. Authentic learning at ICFP Baucau depends on how well we continue to learn more about leadership and learning in our twin cultural contexts, our traditional Timor-Leste context and our ICFP educational context. We are leaders as well as teachers in both contexts. Therefore, to enhance the quality of leadership and learning in ICFP Baucau, I make three commendations and recommendations. Firstly I commend the ICFP leadership for strengthening our knowledge of the Portuguese language and of student-centred learning; I recommend that all of our staff be given the opportunity to upgrade our knowledge in these areas. Secondly I commend the ICFP leadership for helping us to broaden our knowledge of the whole primary school curriculum; I recommend that we also further our knowledge in our specialist learning areas. Thirdly I commend the ICFP leadership for their encouragement of the students to become involved in the organization of important events at the Institute; I recommend that the students form a Student Council. This would enable them to experience a more democratic and responsible culture, and to experience a school as a democratic public environment (Smyth, Down & McInerney, 2014), in preparation for their future careers. It is true that ICFP has a good reputation among many observers and helpers. Government officials and overseas agencies and donors say positive things about ICFP. But we still need lots of assistance in order to continue to develop our programs. We hope that the models of authentic teaching and learning that we have studied in this unit will guide us on the right path in our efforts to form new teachers for this challenging era in Timor-Leste education. References Alvesson, M. & Sveningson, S. (2003). The great disappearing act: Difficulties in doing ‘leadership’. 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Educational Management Administration & Leadership, 35(2), 295-320. Retrieved from: DOI: 10.1177/1741143207075395. Appendix focus questions 1. What value is authentic in the dialogue of learning in our thinking and in the practices of leading schools? The term 'authentic' is not just jargon but a really strong and important word in terms of the development of human beings. Therefore, it becomes very useful in leading the teaching and learning process. Through authentic teaching teachers can lead their students to become good students, developing both changes in their moral lives as human beings as well as their academic outcomes are improved. 2. What does 'leadership' offer beyond previous labels 'management' and 'administration'? How do your position yourself as leader and how does this take you beyond administration and management? The meaning of leadership is not just about management and administration but beyond these labels. The reason for this is because in the context of management and administration the leader’s role as manager is concerned with the use of power over his staff members. Members’ role is to obey what the manager has commanded. It means there is no space for dialogue, suggestions or common ideas. Decision comes from one direction; it is not a consensus decision. According to my reflection based on the scholarly literature (Pfeffer, 1977; Eacott, 2013; Alvesson &Sveningsson, 2003) authentic leadership is to take on the role as a guide and involve members to make decisions in a democratic way so that everyone feels they are an important part in the organization. Here, Alvesson and Sveningsson, (2003) distinguish between the authentic leader and the manager or administrator in that the good leader is creative and innovative, rather than just wanting to know what staff are doing. A good leader has a common vision, a good vision for staff development, rather than to produce economic outcomes. Team work/collaborative working is important rather than just doing what the leader orders. This gives an opportunity for staff to present their ideas. Leadership is about management of meaning, it means encouraging people to change lives and achieve a common purpose. Finally, the good leader is ready to receive suggestions and make changes. Based on this reflection, my position as a teacher has to be as an authentic teacher who leads young students to achieve better outcomes in their learning as well as change their lives to become a good person in the school community and the wider society. 3. What does the adjective AUTHENTIC offer to us as leaders of learning for understanding of leadership and learning? The adjective ‘authentic’ for us as leaders of learning, requires authenticity of the leader’s performance both at a high intellectual level and with a good life performance. Through this authenticity, teachers actualize their ability and take on the role as a transformational leader. An authentic teacher has a moral obligation to inspire and motivate students to change and develop their academic and human values. Here, in ICFP Baucau, the teacher as leader is understood as a facilitator who guides students in their learning. Therefore our college implements a student-centred approach to facilitate students to develop their knowledge and share their life experiences. 4. Who you are as a leader, or leader for learning, and, how did you came to be shaped in this way? Is this how you wished to be positioned as leader- or if not- what are the forces at work that have shaped you (or unshaped you) in this way? The professional leader is shaped by a long journey of formation in both formal and informal education. The teacher as leader is also shaped through his/her learning formation, gathered from every different source of information and experiences from the different characters of their teachers. Therefore, experiences and knowledge are influenced by how much he/she has received. My position as a leader of learning is to have the ability to gather information as an essential aspect of self-development. My personal experience as a teacher in ICFP Diocese of Baucau, each colleague becomes a source of self-formation because we learn from each other through our team work. Colleagues take part in shaping my knowledge and increase my personal performance of how to attend to the students from different levels of knowledge, ethnicity and socio-economic lives. ICFP also shapes my personal performance of how to teach in a professional way through academic quality assurance formation and peer review each year. These programs shape me to teach using student-centred approaches. That is why I am required to be collaborative and I acknowledge this as important part of my journey of transformation as a teacher. 5. The ways of developing (if possible) authenticity. List six principles/values that underpin your style as an authentic leader. Why are these important to you? The six principles/values that underpin my style as an authentic leader are: Positive behavior and modeling This is important because to become an authentic leader is to show the positive behavior in the life experiences both in the school as a learning community and in the social environment. The good behavior and modeling is an obligation of an authentic leader. Create good relationships amongst the school community The good relationships are important in order to achieve good outcomes in the teaching and learning process. Develop good outcomes in teaching and life experience The authentic teacher is a leader with a big vision to achieve the good outcomes for the students. The other vision of leader is change students’ lives in the wider society. It means, the leader highlight his/hers role as a transformational leader who transform students’ lives and their learning. Respect the uniqueness of students This principle is important to apply in ICFP Baucau context because the students come from different multi-cultural and socio-economic levels. The authentic teacher has to respect the uniqueness of the students such as their weakness, strength, respect for social background values and belief.. Develop a self-regulations and commitment to serve This principle is a requirement for a leader to become disciplined, mature, and a consistent person in his/her leadership setting. Ability to be criticized and learn from others The authentic leader is a person who is ready to receive suggestions, critics and advice from his/hers members. This principle leads a leader to be humble, serving and makes decisions based on ethical consensus. It means decisions come from the whole staff as a part of the institution. What strategies will you engage in reconstituting your leadership to ensure authentic learning in your context? To ensure authentic learning in ICFP Baucau, I recommend three important strategies: Enhance the capacity building for teachers about leadership management and develop student-centred learning strategies. This is important to improve the quality of leadership in ICFP, and reculture students to learn by themselves and teachers take their places as facilitators. Develop the culture of collaborative learning for teachers and students. This is important because when we learn collaboratively we share ideas and knowledge with others. The aim of collaborative learning is to change the traditional teaching and learning strategies and come to a new environment of learning by enrich each other with our experiences. Develop the tutorial teaching strategies in ICFP Baucau. This strategy is unique for Timor Leste education system. Through this strategy students become confident to update their learning and knowledge. Tutorials help students to increase their capacity and learn how to dialogue and use critical thinking. Here, teachers take the role as guide and facilitator. 21