Contributions of Catholic Sisters in Africa as Virtuous Leaders

Africa is a vast continent, containing diverse countries of varying cultures, needs, and individuals. Countries in sub-Saharan Africa face challenges including war, terrorism, refugees, starvation, unemployment, lack of clean water, and a high prevalence of HIV/AIDS and malaria (Cook, Arieff, Blanchard, Williams, & Husted, 2017). Social science research over the last few decades has provided compelling evidence for the positive correlation between education attainment and health and well-being. Mirowsky and Ross (2005) summarizes the impact of education as follows, “education gives people the resources to control and shape their own lives in a way that protects and fosters health” (p. 212).Some researchers argue that wealth level is the primary mediator of health and well-being; however, recent research in sub-Saharan African populations suggests that education itself (independent of wealth) may be an important mediator of health (Mondon & Smits, 2013). Widespread lack of educational access in the region is significant and education is vital to reducing many of the continent’s current challenges, such as, poverty (Awan, Malik, Sarwar, & Waqas, 2011). One of the primary challenges faced in sub-Saharan Africa is access to quality education (Cook et al., 2017).Education is typically associated with learning in a school setting; however, education can and often does span across a multitude of settings outside of the traditional instructor-pupil construct. Examples of nontraditional education may include: informal community education classes, formal and informal social exchange and mentorship between individuals, and everyday life experiences, all of which provide rich educational opportunities (Van Noy, James, & Bedley, 2016). Regardless of location, education is a learning experience that fosters the accumulation and application of knowledge, and holds the power for monumental positive change in people’s lives by way of increasing personal agency (Mirowsky & Ross, 2005).Many individuals in sub-Saharan Africa are not afforded the same educational opportunities; many factors contribute to this unfortunate reality and chief among them is limited access, funding and availability of education (UNESCO, 2018). Many sub-Saharan African countries chronically suffer from somewhat unstable economies and experience political conflicts and droughts which can substantially worsen the educational crisis (Habitat for Humanity, 2018). Leadership plays an important role in the development of a region/country including—social welfare, cultural emancipation, economic prosperity, and political stability (Kabashiki, 2014). According to a study conducted by Kabashiki, effective leadership in sub-Saharan Africa is at an extreme low. The study found tension between political leadership and religious and social leadership, and indicated a harmonious relation between religious and social leadership. The aforementioned study made a strong case for Africa requiring a new type of ethical and moral leader (Kabashiki, 2014).This paper provides an overview of virtue development in the training of Catholic Sisters in Africa and showcases how virtue attainment positions them to be exceptional leaders that promote advances in the state of education in Africa. Additionally, the authors briefly discuss the role of the African Sisters Education Collaborative (ASEC), an international nonprofit organization, in the strengthening of this population’s leadership abilities. Three success stories are presented here which demonstrate how the education-related work of Catholic Sisters in Africa across traditional and nontraditional settings, is catalyzing positive change in communities and contributing to the United Nations Sustainable Development Goals (SDGs) in Africa.The Catholic Sisters in Africa work closely with disadvantaged and marginalized groups facing societal challenges that exist in Africa. They are an integral part of the community as they address the gaps and meet the needs that are not being addressed by other leaders (Wakahiu, Gichure, & Njageh, 2015). Before delving into the various leadership styles adapted by Catholic Sisters, a discussion of their commitment to virtues and process of formation is warranted.Commitment to each of the virtues of the Catholic Church is central to the life of sisters as the final vows they make require them to bind themselves to the Catholic Church, as well as to their distinct religious order, or congregation (Catholic Online, 2018). Catholic Sisters exemplify the cardinal virtues of prudence, justice, temperance (self-control) and fortitude (courage) and the theological virtues of poverty, chastity and obedience (Catholic Church, 1993). Havard (2007) provides a holistic definition of the virtues, stating that they are “qualities of the mind, the will, and the heart that instill strength of character and stability of personality … that are acquired through repetition” (p. xvi).Catholic Sisters’ devotion to the cardinal virtues is evident in their ministries and specific religious orders. Sisters make vows unique to their religious orders which are determined by their orders’ purpose. In turn, the order’s purpose informs the types of ministries members of the order carry out. An example of this is seen among the Sisters of Servants of the Immaculate Heart of Mary (Hamilton, 2016), who dedicate themselves to the provision of education.Commitment to the cardinal virtues of prudence and justice, in particular, is evident among sisters dedicated to education as they employ reason, strive to achieve the “true good” and respect the rights of all individuals (Catholic Church, 1993). The virtue of fortitude is also apparent across the varied ministries and orders of Sisters, whose work is often dedicated to the service of marginalized populations. Catholic Sisters in Africa often persevere through difficult, even hazardous, circumstances (e.g., many Sisters are carrying out their ministries in war-torn South Sudan). The virtue of temperance is also evident as Sisters prioritize the needs of others above their own. Their commitment to the theological virtues of poverty, chastity and obedience serves as the foundation that allows Catholic Sisters in Africa to devote themselves entirely to the Catholic Church and the ministries they carry out, and requires that they conduct themselves as virtuous leaders of the communities they serve (Catholic Church, 1993). With consideration to the assertion of Johnson and Hackman (2018) that “virtues are more ‘caught than taught,’” (p. 378) it is reasonable to presume that Sisters who work as educators have an immense impact on their students, and in turn their communities, as both teachers and leaders who serve as exemplars of virtuous character.Evans (2016) explains that the process by which Catholic Sisters commit themselves to the Catholic Church and the order they choose is called formation. The process of formation consists of four stages: candidacy or postulancy, novitiate, temporary vows and perpetual vows, and may continue over a 10-year or longer period. Prior to formally entering the religious community, a woman is considered a candidate or postulant while she gets to know the community members. This stage of candidacy/postulancy may take anywhere from 6 months to several years, toward the end of which the woman will live within the community. Following candidacy/postulancy, a woman enters the novitiate stage, where she is considered a “novice” and referred to as a Sister. The canonical novitiate is a 1-year period devoted to prayer, exploring the meaning of vows, experiencing religious life and gaining an understanding of the charism, or “unique spirit/character” of the community. When the stage of candidacy/postulancy concludes, novices profess temporary vows (also known as first vows), which are canonically binding for a given length of time, typically lasting for a period between 1 and 3 years. During this period, Sisters engage themselves in the community and ministry. Perpetual vows (also called final vows), are professed 3 to 9 years after temporary vows are professed, depending on the customs of the individual community (Evans, 2016). In addition to prioritization of virtue development and inner growth, the framework of formation prepares Women Religious to be leaders in their ministries. Fiedler (2014) describes this quality as selfless service to others.There are several theories of leadership, however, this paper will focus on two: virtuous and servant leadership, as exemplified by Catholic Sisters. Sisters serve their communities and act as effective leaders in the fields of healthcare, social work and education. Catholic Sisters serving in various fields in Africa employ the theories of leadership described below to varying extents. Servant leadership has also informed the design and implementation of leadership programs developed by ASEC which provide Catholic Sisters with training that enhances their practical skill sets and ability to serve as mentors (Wakahiu & Salvaterra, 2012).Virtuous Leadership.According to Wang and Hackett (2016), virtues regarding leadership behaviors have primarily been centered within ethics literature, specifically under the umbrella of virtue ethics. The constructs of virtues and ethics have only recently been interwoven within leadership research (Wang & Hackett, 2016). Some of the research surrounding virtuous leadership encompasses aspects such as justice, honesty, and morality (Pearce, Waldman, & Csikszentmihalyi, 2006; Kilburg, 2012). Brown and Trevino (2006) and Yukl (2010) also state that ethical leadership encompasses much of the same, while Kanungo and Mendonca (1998) make the distinction that it also involves abstaining from vices.Johnson (2007) proposes that commitment to virtue development is a requirement of authentic leadership as virtuous living promotes trust from others and increases one’s capacity to act. These nuances suggest that virtuous and ethical leadership are similar and that virtuous leadership includes a sense of justice, honesty, and morality that is not tempted by corruption.Servant Leadership.Greenleaf (1970) coined the terms “servant leader” and “servant leadership,” describing a servant leader as an individual with a natural or innate motivation to serve the needs of others first, followed by a choice to lead them. The “desire to serve” was identified as an essential characteristic of a servant leader (Keith, 2018) in addition to attributes which allow one to listen and understand, withdraw and reorient themselves, practice acceptance and provide empathy, use foresight, awareness and perception, persuasion, and are able to conceptualize, self-heal and build communities (Greenleaf, 1970).The processes of formation and virtue development of sisters support the enhancement of effective leadership skills which are utilized in service to the community. Catholic Sisters are prime examples of servant leaders, displaying all of the characteristics described by Greenleaf (1970). These qualities make it possible for Sisters to develop trusting relationships with those they serve and deeply impact social change.Catholic Sisters’ commitment to virtue development and service is innate to their calling, which has translated into Sisters serving virtuously across many domains, often despite their lack of access to professional development and training. Several organizations have become aware of the knowledge and skill gaps that African Sisters face and have begun to invest in this population’s education (Conrad N. Hilton Foundation, 2018). Access to education and training is essential for this group as it provides tools that allow them to work more effectively and create meaningful systemic change in the communities they serve. The ASEC offers unique programs for sisters throughout 10 countries in sub-Saharan Africa, for example: the Sisters Leadership Development Initiative (SLDI) program and the Higher Education for Sisters in Africa (HESA) program. SLDI, a nontraditional program, aims to enhance self-confidence, practical skills, mentorship and collaborative abilities, and empowers sisters as leaders and agents of change (ASEC, 2018b). In partnership with 23 colleges and universities, the HESA program facilitates access to higher education (diplomas, undergraduate and graduate level degrees) in various disciplines including: education, leadership, nursing, finances, and technology for sisters (ASEC, 2018c).ASEC utilizes a grassroots approach to human development by providing Catholic Sisters with training and education necessary to maximize their impact on social change. ASEC’s programs offer sisters throughout Africa the opportunity to develop their leadership skills, bridging the gap between their high motivation for social change (grounded in their commitment to living the virtues) and their ability to catalyze and sustain it.With their innate commitment to service, their virtues, and the support offered by ASEC, Sisters engage in projects that endeavor to improve the well-being of individuals within their communities. Many of those projects contribute to the SDGs developed by the United Nations to end global poverty and fight injustices by 2030 (United Nations, 2018b). A complete list of SDGs can be found in Figure 1.According to a recent ASEC evaluation report (2018a), Catholic Sisters in Africa who graduated from the SLDI training program are contributing to many of the SDGs. Utilizing the grant-writing and fundraising skills learned through SLDI, Sisters initiate and sustain human and social development projects. Of these funded projects, 92% (N = 313) are contributing to more than one SDG. The most common SDGs addressed by these African sisters’ projects are “quality education” (56.9%), “good health and well-being” (42.5%), “no poverty” (41.2%), “gender equality” (29.7%), “zero hunger” (29.7%), “clean water and sanitation” (20.8%), “good jobs and economic growth” (20.1%), “peace and justice” (16.3%), “reduced inequalities” (14.4%), and “responsible consumption” (8.6%). Additionally, a few Sisters have also reported working on SDGs for partnerships, climate action, clean energy, life on land & below water and industry, innovation & infrastructure (ASEC, 2018a).The success stories presented below provide examples of Sisters working to provide education to others, in both formal and informal settings, which bring these abstract concepts to life and showcase the powerful leadership potential of Catholic Sisters in Africa. These success stories demonstrate how Catholic Sisters in Africa are working as virtuous leaders and contributing to the SDGs, and highlight the immense impact their work has on individuals and communities they serve.The first case for discussion involves Sr. Felistas Jematia Chesire, a graduate of ASEC’s SLDI program (finance track), and the HESA program from which she earned a bachelor’s of commerce (accounting) degree from the Catholic University of Eastern Africa. She is presently pursuing her masters of finance at the Catholic University of Eastern Africa through HESA. With the skills she obtained through her education with ASEC, and application of her virtuous and servant leadership style, Sr. Felistas is able to work as the Financial Administrator of the Kwetu Home for Street Boys and serve in this capacity for other congregational projects as well. 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Sr. the qualities of both a virtuous and servant leader in her through which she has provided opportunities for holistic education that to lead positive and effective change in their communities. the provision of formal and informal education, this Catholic is in the of positive and change in her Sisters in Africa act as virtuous leaders in their ministries and communities as they employ the of the virtues as by the Catholic Church both and as human development is a that education is a mediator of health and well-being. This has a global to the for educational access in Africa. the support provided by organizations is Catholic Sisters in Africa are social and challenges through education from within their communities. The success stories above demonstrate the impact of education and highlight the of Catholic Sisters as educators and of change.