Who's Guarding the Flock? Higher Islamic Education in Russia



 

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“I…feel that a priority in the activities of Islamic organizations themselves should be placed on the positive image of traditional Islam as an important spiritual component in the common identity of the peoples of the Russian Federation…this significantly impacts the nurturing of our youth.  This is extremely important for young Muslims, who have, unfortunately, become the target audience of those who wish us harm.”  (Vladimir Putin)[1]

Qolşärif Mosque in Kazan, Republic of Tatarstan, Russian Federation

by Leonid Kruzhkov (https://www.flickr.com/photos/cust/)

One of the most important function of any church or religion is the education of its clergy.  An educated clergy preserves not only the traditions, beliefs, and ordinances of a religion; it also protects it against radicalism.

Islam’s history in Russia has ancient roots.  The first Islamic missionaries arrived in the seventh century and three hundred years later, around the Tenth Century, the Volga Bulgaria became an Islamic state.  Then, in the Thirteenth Century, the Mongol Golden Horde conquered Kievian Rus’.  This occurred at about the same time that the Mongols began converting to Islam and Berke became the first Islamic Khan.  From this time onward, the Islamic presence on modern-day Russian territory expanded under Mongol rule.

In the Sixteenth Century, the Russian Empire began the conquest of Muslim lands in the Northern Caucasus, along the Volga River, and eastward.  Russian Islam dates from this period.  Widespread state repression characterized the first years of Russian rule over Muslims. However, in order to strengthen her hand against the Ottomans, Catherine the Great revoked restrictions on building stone mosques and other public Islamic buildings in 1767 and issued the decree entitled On the Tolerance of All Religious Confessions in 1773.  This gave Muslims freedom of worship, officially making Russia a multi-confessional state.   

At the time of the 1918 Revolution, thousands of madrassas and other Islamic centers of learning dotted the Russian Empire. In the city of Orenburg alone, there were two specialized secondary theological madrassas, 122 regular madrassas, and 222 maktabs (Islamic elementary schools).[2] The city encompassed a vibrant Islamic community, supported by a cadre of educated imams and other religious personnel.  

Bukhara Kalyan Mosque and Al-Arab Madrassa 
by Patrickringgenberg - Own work.

Licensed under CC BY-SA 3.0 viaWikimedia Commons

Religious higher education of all confessions suffered under the antireligious policies of the Soviet Government. Islam was no exception. While some Christian educational institutions continued to operate, all Muslim institutions on the territory of present-day Russia were liquidated. Only in 1945 did the USSR Council of Muftis succeed in re-opening the Mir-Arab Madrassa in Bukhar, Uzbekistan. This institute built in the 16th Century, together with the Al-Bukhari Islamic Institute re-opened in 1971 in Tashkent, were the only institutions of higher Islamic education in the USSR. This is why the majority of today’s leading muftis are graduates of Mir-Arab.   

Therefore, until 1988, when the Ismailiya Medrassa was opened as part of the Moscow Cathedral Mosque, there was nowhere on the territory of Russia for students of Islam to study. This meant that many imams did not have a formal education. The lack of institutions of learning meant that during Glasnost, when it became possible open madrassas and institutes, there was a deficit of qualified teachers to staff them.

With Glasnost and the fall of the Soviet Union, not only Christian, but also foreign Muslim missionaries and preachers arrived in significant numbers. Although many of them played a key role in restoring Islam and establishing a new system of theological education in Russia and the former Soviet states, some also advocated a more radical version of Islam historically foreign to Russia. 

To add fuel to the fire, the conflicts in the Northern Caucasus attracted militarized representatives of radical Islamic movements. Militants like the Jordanian Khattab were not only field commanders, but also proponents of radical Islam. Moreover, several of the fighters from the Russian Federation underwent training in Afghanistan and other places, where they learned not only partisan tactics but also the radical teachings of the Islamists there. These Russian Islamist militants have fought in the wars in the Northern Caucasus and other hotspots in the world including Afghanistan, Syria, and Iraq supporting Al Qaeda, the Taliban, and ISIS. As part of or influenced by these domestic and multinational organizations, they and/or their proselytes have organized terrorist acts in Russia and around the world.  

The rich Arabic states and wealthy private Muslims who sponsored former Soviet students to study abroad were another factor. While this helped rebuild a qualified Islamic clergy in Russia and the other republics, these students often came under the influence of people with radical views or studied at institutions, which taught a more radical interpretation of Islam than was practiced in their homeland. As they returned, they began to teach these ideas to their fellow Muslims. Furthermore, the lack of official recognition of their degrees from these foreign theological programs complicated their ability to integrate into the establishment. This problem has still not been resolved.[3] This left these educated Muslims outside the official system where their education could have been used and adapted to the needs of Russia’s Islamic community.  

Vladimir Putin with the Council of Muftis in Ufa (Kremlin.ru)

Since many Soviet imams could not obtain a formal theological education, they did not have the ability and knowledge to counter these radicals. Therefore these philosophies spread among the lay members. The influence of these people, the spread of imported interpretations of Islam, and the inability of the imams to counter these ideas worried (and continues to worry) the leaders of the traditional Islamic confessions and state authorities. Russian President Vladimir Putin, during a meeting with leading Russian Muftis in Ufa, said:

“Some political forces use Islam, or more specifically its radical movements; which by the way, are not historically representative of Russian Muslims, for the purpose of weakening our state; to establish a zone of conflicts on Russian territory but controlled from outside to cause schisms between the various ethnic groups and within the Muslim community itself and to fan regional separatist tendencies.”[4]

As stated above, there is concern that domestic imams are not adequately prepared to stand up to these radical movements. Maksim Shevchenko, Journalist and Director of the Center of Strategic Religious and Political Studies of the Modern World explained: 



“There is reason to believe that a large portion of imams are entirely not prepared to polemicize with extremists or with people who have fallen under the influence of extremist ideologies. If we make people imams, then we need to select people who can preach, who can engage in intellectual discourse, who are scholars.”[5]

One no less problematic issue is that in the modern world, when Muslims, especially the young, meet with various interpretations of Islam on the Internet, in their travels abroad, or at home; they turn to their spiritual leaders for explanation. If the imam cannot compete with these sources, his disciples will fall under the influence of the more eloquent people or movements. As Mukaddas Bibarsov, Mufti of the Saratov Region explained in April 2014: 

“We live in an age of information technologies, when topics, which formerly were discussed in narrow circles among academics, have become accessible to all. However, not everywhere, including in the Caucasus have we been able to use [these technologies] appropriately. Discussions, quarrels, and dissentions have sprung up leading to the tragic events we see in the region.”[6] 

In order to understand the impact of these new ideas and of the imams’ inability to compete with them, one must also understand the imam’s role in Muslim society. Since Islam is hierarchically decentralized, the imams play a central role in the lives of the congregational members. Some of their main responsibilities include:

• Leading prayers;
• Performing religious ordinances;  
• Mediating family relations;
• Dividing up inheritance;
• Clarifying the fundamentals of Islam and the dictates of Islamic law;
• Counseling the members of the congregation with important life questions.[7]  

In order to fulfill these tasks, especially the latter, the imam must have more than an understanding of the Koran and religious doctrine. He must have a broad general education. During the International Scholarly Applications Conference on the Formation of a Theological Space in Modern Russia held May 31 through June 1, 2012, the Rector of the Moscow Islamic University Damir Khajhetdinov said:

“Today Russian Muslims need not only madrassas but also elite universities, which cultivate better qualified academic cadres and give them a ticket to a successful career…for our overriding goal to create a highly professional Russian Muslim elite possessing both a religious and secular education!”[8]

Furthermore, President Vladimir Putin said:

“One of our most important tasks is the creation of our own Islamic theological school providing sovereignty in the Russian spiritual space and most importantly, being recognized by most of the world’s Islamic scholars. This school must give answers to the most pressing issues in Russia and the world in general, giving opinions that will be understood and authoritative for the believers.”[9] 

The State and the Russian Council of Muftis have invested resources and effort in establishing and improving the Russian Islamic educational system. A large number of madrassas and more than eight Islamic universities are operating in Russia today.[10]  

These institutions teach and graduate a large number of students educated in religious and secular professions. However, as President Putin and Damir Khajretdinov insist, the level of instruction still does not meet international standards and therefore is not yet competitive with foreign institutions. In fact, Damir Khajretdinov suggests that despite financial investments, the quality of theological education has declined since the 1990s. He explains:

“The number of graduates from the institutes during that period [1990s] who became imams was over 50%. However, this indicator has fallen with each passing year. We no longer see students with fire in their eyes, ready to move to distant regions to begin their ministry from nothing: to enlighten, to establish relationships, establish congregations, build mosques, to give sermons.”[11]

In establishing a quality and internationally competitive system of higher Islamic education, Russia comes up against several problems. As long as these problems remain unresolved, Russia will be reliant on other countries to fulfill its obligations to support its own Islamic population religiously.   

First, the education system must answer the needs of life in modern Russian society and at the same time preserve its Islamic spirituality and identity.[12] The complicating factor in this is balance. The imams and educated Muslims must combine a deep spiritual foundation with a broad secular education. This requires close cooperation between the government and religious leaders. Russia has still not found this balance and some, including Damir Khajretdinov; feel that because of Islam’s movement toward decentralization in Russia, the situation has worsened. He explains that this is the result of the diminished role of the Islamic religious leadership in the faith’s universities and their falling under the influence of “third-party external organizations often beholden to local requirements.”[13] The problem is that the Islamic education system remains decentralized and unstandardized.  



Islamic school for orphans (Sasitli, Dagestan)
by АбуУбайда - Own work. Licensed under CC BY-SA 3.0 viaWikimedia Commons -

The second problem touches on the fruits of an effective education system – research and literature. One of the main functions of a healthy educational system is the dissemination of knowledge beyond the walls of the institution through academic publications. In a developed theological-academic community, the scholars study not only the history, traditions, scriptures, and the teachings of their religious fathers but also study the problems and questions that are relevant to their fellow citizens. They publish their research in journals, books, textbooks, and the Internet in articles and video clips. Unfortunately, in Russian Islam the spiritual-academic community is still in the developmental stages, therefore, Russia still imports the majority of its Islamic literature from abroad. Indigenous Russian literature is rare. Consequently, Russians, and Russian Muslims in particular, searching for literature with Islamic answers to questions on life or simply desiring information on Islam frequently cannot find materials that meet their needs and the realities of their life. 

In March 2012, during a meeting of the rectors of the Islamic universities in Moscow, the Chairman of the Russian Council of Muftis Sheik Ravil Gajnutdin described the third and main issue. He “expressed his concern that after years of labor, a unified concept for Islamic education in Russia has still not been created.”[14]   

Although the Committee on Islamic Education has been established and is functioning, this body has yet to establish a standardized system of Islamic education. Furthermore, it has not been able to establish effective cooperation between its member institutions.    

One of the main ingredients of an effective higher education system is an open and interconnected academic and administrative space, which nurtures the effective use of resources and the exchange of ideas and knowledge. Whereas no one institution has all the resources it needs, cooperation can, and in the author’s opinion, should include institutions of other confessions in areas of common interest to all. This will not only conserve resources of individual universities, but can also increase understanding and tolerance between the future spiritual leaders of the various sects.   

Throughout history, religion has played a role in instigating and resolving conflicts. Since they are especially susceptible to radical ideas, the poorly educated often become pawns in these struggles. Their first line of defense is a competent spiritual leader. A well-informed priest, educated not only in church doctrines and ceremonies but also in secular intellectual disciplines, is the best defense against radical religious ideas. Mufti Mukaddas Bibarsov clearly described this concept. He said, “I would like to urge my readers to obtain knowledge because without knowledge, there is no way forward. Life shows that it is not quantity, but quality that counts. Muslims must be educated in all spheres, becoming an example for those around them.”[15] Education is the most important investment a country can make is in its rising generation. In order to become a prosperous country, Russia must resolve these issues, which impact the rising generation of its most vulnerable ethnic communities. As recent events in Russia and around the world involving Islamists from Russia show, her future and indeed the future of our world depend on it.  

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[1] Putin, Vladimir Vladimirovich.  Official Page of the President of the President of Russia (Официальная страница Президента России).  Opening Address of the Meeting with the Muftis of the Spiritual Confessions of the Muslims of Russia (Начало встречи с муфтиями духовных управлений мусульман России). 22 October 2013.  Accessed 10 August 2014 <http://www.kremlin.ru/transcripts/19474>. Translation by author.

[2] The Slavic Legal Center. “The Repressed Madrassa: Interview with Ismail-Khazarat Shangareev, the Mufti of the Orenburg Oblast.” (Славянский правовой центр. Репрессированное медресе. Интервью с Исмагил-хазратом Шангареевым, муфтием Оренбургской области). Issue 1-2 (39) 2006.  Accessed 11 August 2014. In Russian. <http://www.sclj.ru/analytics/magazine/arch/detail.php?ELEMENT_ID=1265>.  Translation by author.

[3] Khajretdinov, Damir.  “The Problem of the Development of an Islamic Professional Education Carries a Cross-Functional Education Character” (“Проблема развития мусульманского профессионального образования носит общеобразовательный характер”). 4 June 2012. Accessed 11 August 2014 <http://www.muslim.ru/articles/110/1100/>. Translated by author.

[4] (Putin, Opening Address)

[5] Bejlin, Boris.  VestiFM.  27 September 2013. Accessed 10 August 2014. <http://radiovesti.ru/article/show/article_id/107732>. Translation by author

[6] Tikaeva, Fatima.  Mufti Mukaddas Bibarsov Says That the System of Islamic Education in Russia Must Prepare World Class Muslim Theologians (Система исламского образования в России должна готовить мусульманских богословов мирового масштаба - муфтий Мукаддас Бибарсов). 16 April 2014.  Accessed 11 August 2014 <http://www.muslim.ru/articles/96/5397/>. Translation by author

[7] Islam Today. Muslim Clergy, the Head of the Muslim Congregation (Мусульманское духовенство, глава мусульманской общины). 2014. Accessed 10 августа 2014 <http://islam-today.ru/muslim-clergy/>.  Translated by author.

[8] (Khajretdinov, Damir.  The Problem of the Development of an Islamic Professional Education)

[9] (Putin)

[10] The Intercollegiate Council of the Commonwealth of Independent States (CIS) for Religious Education Portal (Портал межвузовского совета СНГ по духовному образованию). The History and Culture of Islam:  Institutions of Higher Education of the CIS Member States (История и культура ислама - Высшие учебные заведения государств-участников СНГ). Accessed 11 August 2014.  <http://duhobr.ru/Islam/institutions.php?PAGEN_1=2>.  Translation by author.

[11] (Khajretdinov, Damir.  The Problem of the Development of an Islamic Professional Education)

[12] Khajretdinov, Damir.  Innovative Processes in Islamic Education (Инновационные процессы в исламском образовании). 1 December 2013. Accessed 9 August 2014 <http://islameducation.net/article/innovation.html>.

[13] (Khajretdinov, Damir.  The Problem of the Development of an Islamic Professional Education)

[14] ДУМРФ (Spiritual Directorate of Russian Federation Muslims). The Meeting of Russian Islamic University Rectors in Moscow (Встреча ректоров российских исламских вузов в Москве). 23 March 2012. Accessed 10 August 2014 <http://www.dumrf.ru/dumer/event/2931>.  Translation by author.

[15] (Tikaeva)

Earned, Gained and Lost – Unlocking the Dividends of Respect in Team Building

Franklin D. Roosevelt, General Dwight D. Eisenhower, General George Patton, and Winston Churchill: Leveraging Respect in Leadership (Source: Wiki Commons)

Great leadership talent exists in times of peace as well as crisis.  However, extreme conditions demand that everyday people become extraordinary.  Some of the 20th Century's greatest leaders were proven in the crucible of the Second World War.  Political leaders like Franklin Delano Roosevelt, Eleanor Roosevelt, Winston Churchill, Queen Elizabeth, Josef Stalin, Chaing Kai-she, and Mao Zedong faced the challenge of motivating their nations to sacrifice comfort, money, and time to support the effort to free their countries from external threat.  Meanwhile, military leaders like Dwight D. Eisenhower, George S. Patton, George McArthur, Charles de Gaul, and Georgiy Zhukov faced the prospect of motivating their troops to risk their lives in defending their homeland, many going willingly to certain death.  What was it in these people that motivated their followers to risk all to follow them?  There are several motivators in the leader's toolbox.  However, only one - love and respect - has the power to motivate people to give their all willingly and gladly to fulfill the leader's vision.

While all these leaders undoubtedly motivated their nations using the soft power of patriotism, love of homeland, and charisma, their overall approaches varied significantly.  The Soviets and the Chinese resistance to foreign domination augmented the carrot of patriotism with the very large stick of oppression.  Many Soviet soldiers heroically advanced to certain death without a glance backward, but there was, nevertheless, an added motivator to keep them going forward, the People’s Commissariat of Internal Affairs or the NKVD.  The Soviet soldiers well knew that while going forward meant near certain death, they knew that chances of survival were greater advancing toward the German lines than retreating into the hands of Stalin’s security forces.  They also knew that surrender was not an option, not only in the sense of General Ivan Panfilov’s words, “Before us lies death, behind us Moscow.  There is nowhere to retreat,” but also Stalin’s threat that the family of any soldier surrendering to the enemy would be sent to the Gulag.  While patriotism in the Soviet Union was undoubtedly high, fear of State imposed consequences for less than full obedience was also a big motivator.

However, the British and Americans took a different approach.  Franklin D. Roosevelt’s fireside chats and Winston Churchill’s speeches on radio and before Parliament were voices of hope in the darkness of war.  Using the power of their own personalities and love of the homeland, they steeled their nations without the need for penal battalions and NKVD enforcers. 

Leaders have numerous tools for motivation at their disposal.  They can lead from the front, motivating their people to succeed by their example and devotion to the ideal they represent, or they can threaten from behind, forcing subordinates forward through fear and intimidation.  While the soft power of respect and positive motivation requires sustained effort, it nevertheless provides much greater dividends.  We are willing to go to greater lengths for those we love and respect than for those we fear.  A dog beaten into submission will bite back at the first opportunity.  People are no different.

Respect is necessarily backward looking as its Latin roots show.  We see its root in spectator and spectacles.  By adding the re- prefix, it takes on the meaning of looking again or looking back.[1]  In meeting someone, their perceived potential plays a role in building respect, but it this is only transitory.  It is the accumulated effect of their actions over time, viewed from the clearer perspective of the present, which builds respect.  Hence, we follow leaders for reasons tied how we see their past actions – if they have proven themselves worthy of our respect.  Hence, there are various motivators based on our past interactions that motivate us to follow or not follow our leaders.

Consequently, the motivation to obey our leaders falls into four basic categories.  The first and most primitive is fear of punishment.  Although General Dwight D. Eisenhower cautioned against this approach to leadership by pointing out, “You do not lead by hitting people over the head – that’s assault, not leadership,” pain avoidance can motivate.  Nevertheless, fear does not inspire one to excel and does not build effective teams.  Rather, it builds resentment and mistrust.  Working out of fear, we do only what is necessary to avoid the leader’s wrath, and the suspicion fear breeds can drive a wedge between members of otherwise effective teams. 

The second category involves rewards.  Pay, bonuses, performance awards, and promotions are common examples.  Promised rewards are probably the most widely used form of motivation, especially in Western meritocracies.  While rewards are an effective and important part of any leadership plan, they are not the whole answer. Although incentives motivate, they do not necessarily inspire or build team cohesion since the effect lasts only as long as rewards continue and competition for recognition or material rewards can fragment teams. 

The third motivator is duty.  Although of a higher order than the base inducements of the first two, it still does not necessarily inspire.  Many of us would go to work out of duty and do what is expected of us, even giving up some of our comfort, but this still lacks the ability to inspire us to willingly sacrifice more than the leader asks or duty requires.

Inspiration truly comes into play only in the highest order of motivation – love and respect.  Eisenhower defined leadership as, “the art of getting someone else to do something you want done – because he wants to do it.” As the top military commander, Eisenhower had the positional power and broad authority to punish those who did not obey his commands.  However, he preferred to use his soft power to influence his men and women.  They respected him and knew he respected them in return. 

General George S. Patton also understood this principle and the need to lead from the front.  While notorious for his temper, his men nevertheless followed him out of respect and because he respected them in turn.  His leadership philosophy was, “Do everything you ask of those you command.”  Patton lived, fought, and suffered with his men, and they, in turn, were ready to follow him to the ends of the earth.  His wish to be buried among them in Luxemburg in a grave marked by a simple white cross, identical to those marking the resting places of his men who valiantly followed him to their deaths shows this devotion. 

Luxembourg American Cemetery and Patton Grave

(American Battle Monuments Commission, via Wikimedia Commons)

While these famous leaders are great examples of the power of earned respect, other less renowned people have a profound influence on our lives, powered by the respect they earn through daily contact.  My father is such an example. 

Although not a man of great learning or worldly influence, my father is, however, a man possessed of wisdom, integrity, and compassion for others.  He is a friend to all and always true to his word.  His closest and most enduring friendships were with those, who could bestow little worldly advantage.  Perhaps that is why those friendships were so close and their respect for him was so great. 

My father worked hard his whole life, rarely asking anyone for help.  Nevertheless, anytime there was a need, especially among the elderly of our small town, my father would be there with his seven children to help.  He not only showed us how to act, he led us in selfless service.    

The value of service I learned from my father has been vital to my growth as a leader.  He taught me caring for people was more important than authority, material compensation, or what can be gained from the relationship.  In fact, he made it clear that I was to under no circumstances to accept anything more than cookies and lemonade in return for service.  I learned that a warm smile, a hug, a thank you, and the knowledge that you have helped someone means more and is more lasting than any monetary reward ever could be.  I am amazed at the enduring friendships, built on gratitude and mutual respect that he has cultivated.

My Dad and his legacy - Thanksgiving 2016

My respect for my father extends beyond his example of service.  The firm but fair way he and my mother enforced discipline in our home has left its imprint on my life.  My father rarely raised his voice or physically punished us, and when he did, he had a more than ample reason.  He and my mother enforced high standards without oppression.  We obeyed because we loved and respected our parents and didn’t want to disappoint them.  My father insisted we display the same integrity and work ethic he showed. He never demanded my respect – he earned it.  Through years of teaching, mentoring, and being an example for us, he was someone all seven of us could admire and strive to be like.

My father taught me many things, but one lesson, in particular, had a special impact.  Once, when I had done something against the high morals my parents had instilled in me, my father explained the importance of a good reputation – of the respect people have for you.  He explained that it takes a lifetime to build a good reputation, but a thoughtless act can destroy it in a moment.  Furthermore, he taught me that while I can choose my actions, I cannot choose their consequences and must take responsibility for my own choices.  In this, he pointed out that perception matters more than intent.  The excuse that I didn’t mean to hurt anyone doesn’t take away the pain I had caused.  After ensuring I understood, he personally took me to the person I had harmed to make proper amends. 

These lessons are particularly applicable in our modern virtually connected world.  With the power of the Internet and social networks, words spoken in a moment of passion, a picture, a post, a tweet, an e-mail can cause irreparable damage to our reputations and relationships.  While telling someone off may seem a good idea at the moment, once we hit the send button, it cannot be retrieved or its distribution controlled.

Organizations too can lose the respect of their employees, customers, and stakeholders.  Maltreatment of employees or customers no longer stays within closed doors.  With tools such as GlassDoor, Indeed, and LinkedIn, potential employees and customers can see how we treat those who work for us and gauge the morale within our organizations.  Some companies, rather than changing their managerial climate, try to control this damage by intimidation and legal threats.  This only exacerbates the problem.  Enforcement of morale via the pink slip does more harm than good.  The only truly constructive way to maintain a good public image and internal morale is to ensure our actions merit respect.  The dividends of this approach are incalculable.  An organizational culture based on true mutual respect can unlock the potential held in the collective talents and abilities of all stakeholders.

Thus far, we have focused on the respect we earn as leaders.  However, respect not only binds people to their leader, it also binds members of a team to each other.  When we respect and love our leaders and colleagues, our enthusiasm and willingness to go the extra mile increase.  When we base our teams on mutual respect we help, listen, and mentor each other.  We value each and every member’s contribution.  This builds unity and a culture of mutual respect.  In this environment, the leader’s role is not to drive them forward, but to cultivate this climate and to direct the team enthusiasm in accomplishing organizational goals and visions.

Basketball player, Senator, and author Bill Bradley advised, "Respect your fellow human being, treat them fairly, disagree with them honestly, enjoy their friendship, explore your thoughts about one another candidly, work together for a common goal and help one another achieve it."[2]

Similarly, Jillian Ellis, the coach of the US women’s national soccer team, explained, "If there is a mutual respect between players and coaches, that keeps the team honest and makes for a very healthy environment which in turn promotes other important qualities such as work ethic, integrity and a positive atmosphere for competing and winning."[3]

Recently, during a team discussion, the subject turned to effective leadership.  My leader’s views impressed me.  He emphasized the role of mutual respect in any leader-follower relationship.  He explained that respect is “earned, lost, and gained.”  I found this statement insightful because it follows my father’s lifelong example and teachings of earning and keeping a good reputation. 

While one can be appointed as a leader, this does not make them one.  A true leader earns his title over time by respecting and earning the respect of those he leads.  The key to understanding respect and its tie to leadership is that it is not simply given – it must be gained and earned.  However, we must not forget that it can also be easily lost.  Earning and keeping respect requires work and time.

I have often observed the interrelationship between leadership and respect.  I watched many true leaders work to gain and keep the respect of their people. As they did so, they were able to achieve many great things. 

Unfortunately, I also watched some lose this respect through thoughtlessness and disrespect and consequently struggle to meet basic objectives.  Without motivated and enthusiastic people at their back, they were left with the limited effectiveness of punitive enforcement of their will.

Years ago, a new lieutenant illustrated the power of earned respect to me as a young Airman.  Rather than “lead” from his office, he came out onto the shop floor, approached one of the crews and said, “Teach me to fix something.”  By showing he respected our contributions and was interested in us, he took his first step on the road to earning our respect.  Using similar approaches, he had soon gained such respect that any of us would do anything for “LT.” 

A leader who respects their people and who can earn the respect of their subordinates, in turn, fosters respect among them.  Consequently, they will find the effectiveness of their teams increase, resorting in organizational pride.  Teams, where the views and positions of all are not respected, restrict their potential informational and problem-solving power.  While hierarchy is necessary to maintain order and too little discipline can cost a leader the respect of his team just as much as too much.  A proper balance ensures all team members have a voice in decisions, leveraging the maximum amount of experience and knowledge. 

This is the root of the final aspect of respect.  A leader must be firm, but fair.  Respect is not earned by being indulgent and never confronting non-conformance.  A leader must care enough to correct.  One of the leaders I most respect reprimanded me on a regular basis.  Nevertheless, each time I stood in front of him to hear of my shortcomings, there was a reason.  Furthermore, he didn't simply berate me, he clearly pointed out where I had fallen short, explained the consequences for further substandard performance, and provided the resources necessary to reform myself.  Under his tutelage, I was eventually able to exceed his expectations.  When I did, he let me know and bestowed greater responsibility on me.  While I feared his displeasure, I learned to respect him as a firm but fair mentor and coach.

Respect is one of the most misused words in the English language.  Many think not fulfilling their demands shows a lack of respect.  Not agreeing with their views, no matter how irrational, is also a sign of disrespect. 

We must get back to the real meaning of this important concept.  Respecting someone means that while we may not always agree, we still value them, their contributions, and their input.

Leaders like those whose names are engraved in the annals of history respected and earned the respect of those with whom they accomplished so much.  They succeeded because they respected the contribution of those they led and did not rely on their own wisdom alone.  When we are able to swallow our pride and allow others to contribute to our collective success, we will earn their respect and devotion to not only us personally, but to the vision we embody.

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[1] According to Oxford Dictionaries, describes the origin of respect as:  Late Middle English: from Latin respectus, from the verb respicere 'look back at, regard', from re- 'back' + specere 'look at'. (http://www.oxforddictionaries.com/us/definition/american_english/respect)

[2] Bradley, Bill. Bill Bradley Quotes. 1 March 2015. 1 March 2015. <http://www.art-quotes.com/auth_search.php?authid=6579>.

[3] Benson, Michael. "Winning Words: Classic Quotes from the World of Sports." Benson, Michael. Winning Words: Classic Quotes from the World of Sports. Plymouth, UK: Taylor Trade Publishing, 2011. Pg 156. Google Book.