Theory A: Preliminary Perspectives on an African Model of Leadership

For example, if a son or daughter is invited to their parent’s home for Thanksgiving dinner (in the United States or Canada), then they could determine the probable cost of the dinner per guest and hand their parent a check for this amount for themselves (or anyone they are bringing with them to the dinner). If this were to occur, then the parent is likely to respond not by thanking their child for this considerate gesture, but to feel hurt and wonder why their child no longer loves them! Instead, the son or daughter can bring a bottle of wine, a dish to accompany the turkey, or a bouquet of flowers. This exchange is likely to be much more pleasant for all involved. It is a social exchange, whereas the offering of money is a market exchange—and definitely not aligned with a family gathering.

We find that most of the transactions in African societies are ultimately based on social exchanges and that market exchanges (which are more common in Western societies) are viewed with suspicion (“What is really going on here?”) or even resentment (“I am offended that this person doesn’t respect or honor me. Am I not their equal?”). There is very little room for market exchange in a community of care and trust—and only limited space for market exchange in a Theory A leadership repertoire.

Mandela and Agape

It is in the midst of this communitarian spirit that we find the charismatic power held by someone like Nelson Mandela. For this legendary figure in African history, the critical stance to be taken was one of finding identify and power within the context of the collective rather than in any distinctive, individual identity. Anthony Sampson (2000, p. 406), Mandela’s official biographer framed it this way:

Mandela seemed instinctively aware of the power of his icon: he could provide “a symbolic expression of the confused desire of the people.” But he guarded against the personality cult which had bedeviled so many young African states; he was careful to avoid the word “I.” He realized . . . : “The magic hands are finally only the hands of the people.” He was always stressing that he was the servant of the ANC [African National Congress]. ” They may say: well, you are a man of seventy-one, you require a pension; or, look, we don’t like your face, please go. I will obey them.” “His life was never the struggle”; as Mac Maharaj said. “The I never supplanted the organization.”