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Leadership, Spirituality, and the Legacy of Helen 'Lena' Astin

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Title: Leadership, Spirituality, and the Legacy of Helen 'Lena' Astin
Language: English
Authors: Lindholm, Jennifer A.
Source: New Directions for Student Leadership. Sum 2020 (166):13-32.
Availability: Wiley Periodicals, Inc. 350 Main Street, Malden, MA 02148. Tel: 800-835-6770; Tel: 781-388-8598; Fax: 781-388-8232; e-mail: cs-journals@wiley.com; Web site: http://www.wiley.com/WileyCDA
Peer Reviewed: Y
Page Count: 20
Publication Date: 2020
Document Type: Journal Articles
Reports - Descriptive
Education Level: Higher Education
Postsecondary Education
Descriptors: Leadership, Religious Factors, Undergraduate Students
DOI: 10.1002/yd.20380
ISSN: 2373-3349
Abstract: What will be your legacy? is a "big" question that challenges us to consider how we will engage our passions and talents to make a difference in the world. This chapter celebrates the legacy of Helen "Lena" Astin in the context of her contributions to how we think about and exercise leadership and to what we understand about spirituality, particularly the spiritual lives of undergraduate students.
Abstractor: As Provided
Entry Date: 2020
Accession Number: EJ1256825
Database: ERIC
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  Value: <anid>AN0143798550;[i75m]01jun.20;2020Jun18.03:38;v2.2.500</anid> <title id="AN0143798550-1">Leadership, Spirituality, and the Legacy of Helen "Lena" Astin </title> <p>What will be your legacy? is a "big" question that challenges us to consider how we will engage our passions and talents to make a difference in the world. This chapter celebrates the legacy of Helen "Lena" Astin in the context of her contributions to how we think about and exercise leadership and to what we understand about spirituality, particularly the spiritual lives of undergraduate students.</p> <p>While the word spirituality is too often used in ways that feel ungrounded, careless, and even deluded, we also know that there are times when we are in the presence of someone who seems deeply authentic in a way that manifests a quality we best describe as spiritual, that is, attuned to some larger knowing, some larger faith that yields a paradoxical sense of both gravitas and freedom.</p> <p>(Parks, [<reflink idref="bib51" id="ref1">51</reflink>], p. 4)</p> <p>Helen "Lena" Astin personified this type of presence. My first conversation with her was in the Fall of 1996, when we spoke by phone about my interest in applying to the doctoral program in higher education and organizational change at University of California, Los Angeles (UCLA) where Lena was a professor for nearly 30 years, At that time, I knew very little about the beliefs, values, and life experiences that motivated her work on leadership, equity, academic careers, and civic engagement. Over the next 19 years, I had the tremendous good fortune of being mentored by Lena, collaborating with her, and knowing her as a treasured friend. I saw in action the convictions that drove her research, writing, and teaching; experienced the genuineness and love that characterized her relationships; and came to understand well the deep sense of meaning and purpose she derived through empowering others to effect positive social change. Lena's life is a case study in living the intersection of spirituality and leadership.</p> <p>This chapter considers the inherently spiritual nature of Lena's conceptualization of leadership. Next, perspectives that guided our spirituality in higher education research project are addressed, along with selected project findings and leadership development implications. The chapter concludes with a brief overview of ongoing work to develop a new holistic honors education model for UCLA undergraduates.</p> <hd id="AN0143798550-2">The Legacy of Helen "Lena" Astin</hd> <p>Lena's book, <emph>Women of Influence Women of Vision</emph> (Astin & Leland, [<reflink idref="bib8" id="ref2">8</reflink>]) co‐authored with Carole Leland, was intended to "expand our notions about leadership beyond conventional views" (p. 155). Like some who were the focus of that book, Lena was an instigator. Propelled by a strong sense of self and the clarity of her values, she challenged others to think differently, expansively, and creatively about how to <emph>be</emph> better and to <emph>do</emph> better. Consistently, her conception of the way things <emph>could</emph> be was a step (or several) ahead of what most others could envision. Lena's commitment to "doing your homework" coupled with her capacity for listening, her strong sense of equanimity, her empathic nature, and her intolerance for injustice meshed seamlessly with her tremendous energy and her immense talent for connecting diverse people and ideas. Indeed, she was an extraordinary force for catalyzing action, and, during times of uncertainty and angst, she was a stable, calming, and otherwise steadying presence.</p> <p>Several years after she wrote <emph>Women of Influence Women of Vision</emph> (Astin & Leland, [<reflink idref="bib8" id="ref3">8</reflink>]), Lena and her husband Alexander "Sandy" Astin—along with two of the contributors to this sourcebook, Susan Komives and Dennis Roberts—were members of an ensemble that created the social change model of leadership development ([<reflink idref="bib36" id="ref4">36</reflink>]). Grounded in the principle that positive social change is the ultimate goal of leadership, the model highlights the critical importance of individual values (consciousness of self, congruence, and commitment), group values (collaboration, common purpose, and controversy with civility), and society/community values (citizenship) in effecting social change. Chapters 2 and 9 of this sourcebook include particular emphasis on the social change model relative to spiritual leadership interests.</p> <p>Another Astin‐led collaborative resulted in <emph>Leadership Reconsidered: Engaging Higher Education in Social Change</emph> (Astin & Astin, [<reflink idref="bib5" id="ref5">5</reflink>]), which addressed the processes and outcomes of effective leadership for a diverse and democratic society. That effort emphasized the integration of selected individual qualities (self‐knowledge, authenticity/integrity, commitment, empathy/understanding of others, and competence) and group qualities (collaboration, shared purpose, disagreement with respect, division of labor, and a learning environment) to create transformative change. The members of that collaborative viewed the purposes of leadership, in its broadest sense, as encompassing the following values:</p> <p></p> <ulist> <item> to create a supportive environment where people can grow, thrive, and live in peace with one another;</item> <p></p> <item> to promote harmony with nature and thereby provide sustainability for future generations; and</item> <p></p> <item> to create communities of reciprocal care and shared responsibility where every person matters, and each person's welfare and dignity is respected and supported (p. 11).</item> </ulist> <p>Lena believed wholeheartedly that leadership is a collaborative endeavor, and she embraced fully her associated responsibility—or privilege, as she viewed it—to mentor emerging scholars and leaders. Role models and mentors, as Lena saw them, "give us permission to aspire and to act. We are given permission to be ourselves...[They] also inspire us to try to realize our greatest potential" (Astin & Leland, [<reflink idref="bib8" id="ref6">8</reflink>], p. 47). Over her long and illustrious career, Lena exemplified such empowerments, and Chapters 6 and 7 of this sourcebook illustrate the vital role that mentorship plays in supporting the spiritual growth and development of emerging leaders. For Lena, student leadership development mattered tremendously because:</p> <p>Students, as the prime stakeholders in the collegiate community, have both the right and the responsibility to serve as active contributors to the entire learning enterprise and not simply to be passive consumers of campus services. Learning and applying the principles of effective leadership will encourage students to become more deeply involved in and committed to shaping the educational experience—for themselves and for others—to the highest possible standards, to care about the common good, to develop the capacity to become enlightened change agents, and to experience meaningful opportunities to practice leadership as members of the campus community and beyond. (Astin & Astin, [<reflink idref="bib5" id="ref7">5</reflink>], p. 31)</p> <p>Lena embraced fully the notion that, "future leaders will not only need to possess new knowledge and skills, but will also be called upon to display a high level of emotional and spiritual wisdom and maturity" (Astin & Astin, [<reflink idref="bib5" id="ref8">5</reflink>], p. 1). All around, Lena's perspective is as relevant today as when she first shared it with us and her influence continues, as expressed through all of us who benefit, directly or indirectly, from the contributions she made.</p> <hd id="AN0143798550-3">Revisiting the Spirituality in Higher Education Project</hd> <p>Soon after their work on <emph>Leadership Reconsidered</emph> (Astin & Astin, [<reflink idref="bib5" id="ref9">5</reflink>]) concluded, the Astins invited me to embark with them on the Spirituality in Higher Education project, a decade‐long endeavor to learn about the spiritual dimension of undergraduate students' lives. Specifically, we were interested to understand how college students conceive of spirituality, explore the roles that spirituality and religion play in their lives, examine how their spiritual qualities change during the course of their undergraduate years, and consider how colleges and universities could potentially enhance their effectiveness in facilitating students' spiritual development.</p> <p>In pursuing this line of inquiry, we were compelled by the fact that although most of the philosophical and literary traditions that comprise the core of liberal education are grounded in the maxim "know thyself," the development of self‐understanding tends to receive relatively minimal emphasis within educational environments. Too often, we (and, by extension, our students) become fixated on "success" outcomes that prioritize individual achievement (for example, in the form of grades, standardized test scores, degree attainment, etc.), competitiveness, materialism, and objective knowing. These preoccupations come at the expense of investing substantially in programming that encourages students to develop the qualities that prepare them to serve well their communities, our society, and our world at large; cope with life's inherent uncertainties and discontinuities; and live personally meaningful lives. One's personal search for "internal meaning and external truth," Jon Dalton ([<reflink idref="bib17" id="ref10">17</reflink>]) explains, can be conceptualized as spiritual, "because it reflects an individual's deepest struggles to understand their own identity and authenticity in the context of ultimate meaning and to connect the wisdom gained from this process as closely as possible to their daily life and work" (p. 6).</p> <hd id="AN0143798550-4">Conceptualizing Spirituality and Affirming Its Place in Student Development</hd> <p>Spirituality is commonly characterized as relating to the internal process of seeking personal authenticity, genuineness, and wholeness; transcending one's locus of centricity; developing a greater sense of connectedness to self and others through relationship and community; deriving meaning, purpose, and direction in life; being open to exploring a relationship with a higher power that transcends human existence and human knowing; and valuing the sacred (see, e.g., Hill et al., [<reflink idref="bib38" id="ref11">38</reflink>]; Love & Talbot, [<reflink idref="bib48" id="ref12">48</reflink>]; Zinnbauer, Pargament, & Scott, [<reflink idref="bib61" id="ref13">61</reflink>]). Spirituality has also been described as an animating, creative, energizing, meaning‐seeking, and meaning‐making force; a source of inner strength; an inner moral orientation; a way of knowing and of being in the world; a source of connection that brings faith, hope, peace, and empowerment; and a "dynamic expression" of ourselves that gives shape to, and is shaped by, who we really are (Baker, [<reflink idref="bib10" id="ref14">10</reflink>]; Dawson, [<reflink idref="bib18" id="ref15">18</reflink>]; Dyson, Cobb, & Forman, [<reflink idref="bib21" id="ref16">21</reflink>]; Geroy, [<reflink idref="bib28" id="ref17">28</reflink>]; Goddard, [<reflink idref="bib30" id="ref18">30</reflink>]; Hindman, [<reflink idref="bib39" id="ref19">39</reflink>]; King, [<reflink idref="bib41" id="ref20">41</reflink>]; Tanyi, [<reflink idref="bib57" id="ref21">57</reflink>]). Kazanjian ([<reflink idref="bib40" id="ref22">40</reflink>]) offers that "spirituality in education is that which animates the mind and body, giving meaning, purpose, and context to thought, word, and action" (p. 38). Emphasis on developing the whole person "physically, socially, emotionally and spiritually—as well as intellectually" has long been foundational to the work of student affairs professionals (American Council on Education Studies, [<reflink idref="bib3" id="ref23">3</reflink>]). Nonetheless, attending to the spiritual dimension of student life, experience, and development—particularly within secular college and university contexts—can provoke discomfort and opposition.</p> <p>Although spirituality may be expressed through highly variable personal mechanisms, some contend that it is a biologically integral component of being human; that we are genetically predisposed to be spiritual (see, e.g., Aldridge, [<reflink idref="bib1" id="ref24">1</reflink>]; Hamer, [<reflink idref="bib33" id="ref25">33</reflink>]; Narayanasamy, [<reflink idref="bib49" id="ref26">49</reflink>]; Stoll, [<reflink idref="bib55" id="ref27">55</reflink>]; Wright, [<reflink idref="bib60" id="ref28">60</reflink>]). Within the spiritual domain, human development has been characterized by one's increased capacity to integrate cognitive, social, emotional, and moral aspects of development as well as by one's enhanced capacity for wholeness, openness, self‐responsibility, and authentic self‐transcendence (Helminiak, [<reflink idref="bib35" id="ref29">35</reflink>]). Spiritual well‐being has been positively associated with self‐confidence, general assertiveness, and inclinations toward offering praise, and to be negatively associated with depression, aggressiveness (including passive aggressiveness), dependency, conflict avoidance, and negatively experienced effects of potentially stressful situations (see, e.g., Ellison & Smith, [<reflink idref="bib23" id="ref30">23</reflink>]).</p> <p>Guided by the characterizations referenced here and through conversation with members of the Spirituality in Higher Education project's technical panel and national advisory board (see Astin, Astin, & Lindholm, [<reflink idref="bib6" id="ref31">6</reflink>]), our research team ultimately conceptualized "spirituality" as pointing to an individual's inner, subjective life, as contrasted with the objective domain of observable behavior and material objects that can be readily pointed to and measured. The spiritual domain, in other words, encompasses what one experiences privately in their subjective consciousness.</p> <p>As we first described in <emph>Cultivating the Spirit</emph> (Astin et al., [<reflink idref="bib6" id="ref32">6</reflink>]), spirituality has more to do with individuals' qualitative or affective experiences than it does with reasoning or logic. It is reflected in the values and ideals people hold most dear, their sense of who they are and where they come from, their beliefs about why we are here—the meaning and purpose they see in their lives—and their connectedness to one another and the world around them. Spirituality also captures those aspects of human experience that are not easy to define or talk about, such as intuition, the mysterious, and the mystical. In its most potentially transformative role, a spiritual orientation to life stresses the unity of all people and the unity of all being without negating the importance and value of individual difference and freedom (Lerner, [<reflink idref="bib45" id="ref33">45</reflink>]). This conception aligns directly with the African philosophy Ubuntu, which is grounded in the belief that, between every one of us, there is a common bond; my humanity is linked inextricably with yours, and yours with mine.</p> <p>Ultimately, developing people's abilities to access, nurture, and give expression to the spiritual dimension of life matters because doing so impacts how people engage with the world and fosters within them a heightened sense of connectedness that promotes empathy, ethical behavior, civic responsibility, passion, and action for social justice (Allport & Ross, [<reflink idref="bib2" id="ref34">2</reflink>]; Batson, [<reflink idref="bib12" id="ref35">12</reflink>]; De Souza, [<reflink idref="bib20" id="ref36">20</reflink>]; Klaassen & McDonald, [<reflink idref="bib42" id="ref37">42</reflink>]). Although thematic overlaps are identifiable, it is to be expected that each individual will view their spirituality in a unique way. For some, traditional religious beliefs comprise the core of their spirituality; for others, such beliefs or traditions may play little or no part (see, e.g., Fuller, [<reflink idref="bib26" id="ref38">26</reflink>]). Irrespective of the presence (or absence) of clearly defined linkages between religion and spirituality, or the personally presumed goodness, badness, or irrelevance of the manifestations of such connections (see, e.g., Lindholm, [<reflink idref="bib46" id="ref39">46</reflink>]), to ignore the role of spirituality in personal development and behavior is to overlook a potentially powerful avenue through which people construct meaning and knowledge (see, e.g., Tisdell, [<reflink idref="bib58" id="ref40">58</reflink>]). Indeed, it is the spiritual component of human beings that gives rise to questions about why we do what we do, pushes us to seek fundamentally better ways of doing it, and propels us to make a difference in the world (Zohar & Marshall, [<reflink idref="bib62" id="ref41">62</reflink>]). As such, spirituality relates to the "ability for people to extend who they are into a broader and more significant sphere of activity" (Steger, [<reflink idref="bib54" id="ref42">54</reflink>], p. 236). This encompasses their engagement in leadership endeavors.</p> <hd id="AN0143798550-5">Measures of Spirituality</hd> <p>As defined through five measures we created over the course of the Spirituality in Higher Education project, spirituality is a multifaceted quality that involves an active quest for meaning and purpose (spiritual quest); a global worldview that transcends ethnocentrism and egocentrism (ecumenical worldview); a sense of caring and compassion for others (ethic of caring) coupled with a lifestyle that includes service to others (charitable involvement); and a capacity to maintain one's sense of calm and centeredness, especially in times of stress (equanimity) (Astin et al., [<reflink idref="bib6" id="ref43">6</reflink>]). In <emph>Cultivating the Spirit</emph> (2011), we documented findings from the Spirituality in Higher Education project, including how each of the spirituality measures our research team created affects (and is affected by) various student experiences within and beyond the classroom, including leadership. The first two measures—Spiritual Quest and Equanimity—are focused on interior aspects of individuals' spirituality.</p> <hd id="AN0143798550-6">Spiritual Quest</hd> <p>Spiritual quest is a form of existential engagement that emphasizes individual purpose and meaning making (Klaassen & McDonald, [<reflink idref="bib42" id="ref44">42</reflink>]). Essentially, spiritual quest represents the "seeking" in us that can lead to a more complete understanding of who we are, why we are here, and how we can live a meaningful life. In other words, spiritual quest encompasses the "big" questions we all confront, often for the first time as adolescents and/or young adults. Comprised of nine items, spiritual quest is highly process oriented.</p> <p>Primarily, the measure reflects engagement in the search for meaning and purpose in life, underwritten by several key aspirations, including finding answers to the mysteries of life; seeking beauty in one's life; developing a meaningful philosophy of life; becoming a more loving person; attaining inner harmony; and attaining wisdom. Acknowledging that spiritual growth is facilitated through interactions with others, the measure also considers the number of students' close friends who are searching for meaning and purpose, and the frequency with which students talk with their friends about life's purpose and meaning. Throughout the items that comprise the measure, the notion of an active "quest" is clearly suggested by words such as "searching," "developing," "finding," "seeking," "becoming," and "attaining."</p> <p>Particularly with respect to leadership development interests, understanding and attending to students' spiritual quest is essential. How students perceive their position in the world, develop a sense of meaning and purpose in life, and seek inner harmony and self‐awareness are all critical components of healthy identity development and mature psychological well‐being. Individuals who identify as being on a spiritual quest tend to exhibit an active, open disposition toward tackling the perplexing issues that many individuals face when trying to establish their place and purpose in the world. In its highest form, leadership can be viewed as the natural expression of a fully integrated human being (Bennis & Nanus, [<reflink idref="bib13" id="ref45">13</reflink>]). Viewed as such, a spiritual quest orientation is foundational to leadership development interests.</p> <p>Our findings showed that students' inclinations toward spiritual questing—which we did not find to be synonymous with being committed to a particular faith tradition or being otherwise settled in one's religious perspectives—may affect their motivation for attending college. Among all freshmen in our study, 71% of those who registered as high scorers on spiritual quest indicated that "finding my purpose in life" was an "essential" or "very important" reason for them to go to college. Only 30% of low scorers said this. Similar patterns were evident when comparing the percentages of high and low spiritual quest scorers who believed that it is "essential" or "very important" for their campus to enhance their self‐understanding (90% of high scorers vs. 41% of low scorers); provide for their emotional development (85% vs. 38%); and encourage personal expression of spirituality (73% vs. 23%).</p> <p>Indeed, for a majority of traditionally aged undergraduates, the questing dimension of life is highly relevant, and increasingly so, as they progress through their undergraduate careers. For example, at the end of their junior year in college, we found that students were more inclined than they were as entering freshmen to rate "integrating spirituality in my life" as a very important" or "essential" life goal (50%, compared with 42% as freshmen). During their first three years of college, the number of students with high spiritual quest scores increased from 24% to 33%, and the number of students with low scores dropped from 31% to 20%. Including those who scored moderately on this scale, we found that by the end of their junior year, fully eight in ten undergraduates were at least moderately engaged in a spiritual quest.</p> <p>Also noteworthy is the considerable deal of change we observed in individual students' propensity for spiritual questing. Specifically, about half (52%) obtained similar scores (high, medium, or low) at the two time points they were surveyed. Students whose spiritual quest scores increased over the three‐year period outnumbered those who scores decreased by 2 to 1 (32% vs. 16%). In other words, students were twice as likely to show increases in spiritual quest as they were to show decreases. Not unexpectedly, students who were more heavily engrossed in seeking answers to life's "big" questions were also more inclined to experience angst and uncertainty than their peers who were not as engaged in such seeking.</p> <p>Irrespective of their particular fields of study, students' quest inclinations tend to increase most notably when they engage regularly in self‐reflection, meditation, or facilitated dialogue that encourages them to explore questions of meaning and purpose; work for pay; and engage in various charitable involvement activities, including service‐learning coursework and helping friends with personal problems. For many of the students we surveyed and interviewed who had experienced traumatic life events or endured otherwise challenging circumstances during their undergraduate careers, such hardship tended to increase students' resonance with spiritually focused interests, including propensity to create meaning and derive purpose through such experience.</p> <p>Whatever the particular means through which it may occur, investing time to critically contemplate one's perceptions, experiences, and roles seems to be particularly impactful in helping individuals gain greater awareness and self‐understanding (see, e.g., Ash & Clayton, [<reflink idref="bib4" id="ref46">4</reflink>]; Hatcher & Bringle, [<reflink idref="bib34" id="ref47">34</reflink>]). Through such processes, students can better embrace their capacities for developing and articulating their own understanding of the world and their place within it. Unequivocally, students saw "time pressures" as being the greatest impediment to their active engagement in quest‐related pursuits. Indeed, self‐ and societally‐imposed pressures to "succeed" compel many students to jam pack their daily schedules doing things to make themselves more competitive as they strive to secure their futures. Unfortunately, these pressures seem only to have intensified in the years since we completed that study. As such, it is essential that we find ways to help students reserve time to engage in the "inner work" known to promote self‐discovery and, ultimately, enhance their leadership effectiveness.</p> <hd id="AN0143798550-7">Equanimity</hd> <p>Our second measure of spirituality, equanimity, can be equated with a dynamic state of internal equilibrium, or mental and emotional balance. Internally, equanimity is characterized by a sense of calmness and peace. Outwardly, equanimity is reflected by an individual's poise, especially under pressure. As detailed in <emph>Cultivating the Spirit</emph> (Astin et al., [<reflink idref="bib6" id="ref48">6</reflink>]), equanimity plays an important role in the quality of people's lives because it shapes how they respond to their experiences, especially those that are potentially stressful or anxiety producing. Those who are able to remain clear minded and otherwise at ease in the midst of turmoil are also more resilient in the face of adversity and more adaptable to major and minor life changes. Writing specifically about college students, Astin and Keen ([<reflink idref="bib7" id="ref49">7</reflink>]) contend that, ultimately the capacity to "frame and reframe meaning...in the face of ambiguity, uncertainty, and change and, in particular, in the face of dislocating challenge" (p. 4) while maintaining a "deep sense of composure and centeredness" (p. 4) is a critical determinant of the quality of one's life.</p> <p>The equanimity measure that our Spirituality in Higher Education research team developed comprises five items. The first two query how readily ("frequently," "occasionally," or "not at all") the individual estimates they are (a) able to find meaning in times of hardship and (b) feel at peace or centered. The other three items ask respondents to indicate the extent to which ("to a great extent," "to some extent," "not at all") each of the following descriptors are personally characteristic: "I feel good about the direction in which my life is headed," "I see each day, good or bad, as a gift," and "I am thankful for all that has happened to me." Taken together, these items suggest a general sense of psychological or spiritual wellbeing and optimism, coupled with a demeanor reflecting composure, calm, centeredness and, potentially, capacity to rise above or move beyond the limits of personal experience.</p> <p>Our findings showed that high equanimity scorers were more likely than low‐scoring students to say they want to "improve the human condition," "become a community leader," "become a more loving person," and "reduce pain and suffering in the world." By the time they were juniors, 23% of the traditional age undergraduates who were the focus of our longitudinal study registered as high equanimity scorers, up from 19% of entering first years. Students who engaged regularly in self‐reflection, meditation, prayer, or other contemplative practices—all known to enhance self‐awareness—were most likely to show increased equanimity scores by the end of their junior year.</p> <p>As we elaborated in <emph>Cultivating the Spirit</emph> (Astin et al., [<reflink idref="bib6" id="ref50">6</reflink>]), enhanced self‐awareness likely contributes to the development of equanimity since such knowledge and understanding enables an individual to devise alternative responses to the reflexive "fight or flight" reaction that typically arises in response to adversity. Recognizing and processing powerful emotional states as they arise (i.e., "pausing and reframing"), rather than simply acting on them reflexively, also represents a form of meaning making. As educators who care about nurturing students' spiritual growth with interest in helping them become more "whole" as people and as leaders, we must embrace a more holistic and collaborative approach to alleviating the stress, anxiety, and associated mental health problems that adolescents and young adults are struggling with in record numbers.</p> <p>Our remaining three measures emphasize the relational, or "external" aspects of individuals' spirituality. Specifically, they focus on caring <emph>about</emph> others (ethic of caring), experiencing a sense of connectedness (ecumenical worldview), and caring <emph>for</emph> others (charitable involvement).</p> <hd id="AN0143798550-8">Ethic of Caring</hd> <p>The ethic of caring measure comprises eight items that reflect people's sense of caring and concern about the welfare of others and the world around us. More specifically, the measure reflects a desire to assist those who may be troubled ("helping others who are in difficulty") and those who are suffering ("reducing pain and suffering in the world"). The measure also includes items that convey concern about what today are commonly termed "social justice" issues ("trying to change things that are unfair in the world" and "helping to promote racial understanding") as well as an interest in the welfare of one's community and the environment ("becoming involved in programs to clean up the environment" and "becoming a community leader") and proclivity for activism ("influencing social values" and "influencing the political structure"). Over the course of their undergraduate careers, students show the greatest overall growth in this measure of spirituality. Whereas only 14% of entering first year students registered as high ethic of caring scorers, by the time those students were juniors, double that percentage (27%) registered as high scorers. Students who scored high on spiritual quest tended to exemplify an ethic of caring.</p> <hd id="AN0143798550-9">Ecumenical Worldview</hd> <p>Whereas the ethic of caring measure emphasizes caring <emph>about</emph> others, our ecumenical worldview measure is focused primarily on our inclination to see the world as an interconnected whole and to feel a personal connection with—and acceptance of—all other beings. Eight of the twelve items that constitute the measure reflect explicitly a sense of connectedness: "feeling a strong connection to all humanity," "believing in the goodness of all people," believing that "all life is interconnected," and not only "having an interest in different religious traditions" but also believing that "love is at the root of all the great religions," that "we are all spiritual beings," that "non‐religious people can lead lives that are just as moral as those of religious believers," and that "most people can grow spiritually without being religious." Three items reflecting a personal commitment to act on this world‐centric vision are also included: "improving the human condition," "improving my understanding of other countries and cultures," and "accepting others as they are." Finally, the measure includes a self‐rating on "understanding of others."</p> <p>Overall, we found that the percentage of undergraduates who score high on the ecumenical worldview measure increased (from 13% to 18%) between students' freshman and junior years. Among students who have opportunity to engage with difference (for example, through study abroad or engaging more locally with those whose backgrounds, experiences, and perspectives differed notably from their own), increases were particularly significant. As with our ethic of caring analyses, we also found that, over time, students who scored high on spiritual quest were comparatively more inclined than their less quest‐oriented peers to possess an ecumenical worldview.</p> <hd id="AN0143798550-10">Charitable Involvement</hd> <p>Our final measure of spirituality, charitable involvement, is the behavioral ("<emph>caring for</emph>") counterpart to ethic of caring ("<emph>caring about</emph>"). The measure is comprised of seven items, four of which involve some form of volunteer or community service work: "participated in community food or clothing drives," "performed community service as part of a class," "performed volunteer work," and hours spent in "volunteer work. The other items are: "helped friends with personal problems," "donated money to charity," and expressed commitment to "participating in a community action program." As detailed in <emph>Cultivating the Spirit</emph> (Astin et al., [<reflink idref="bib6" id="ref51">6</reflink>]), charitable involvement had the distinction of being our only spirituality measure that reflected an overall <emph>decrease</emph> in high scorers (from 12% to 9%) between students' freshman and junior years despite espousing in increasing numbers as they progress through their undergraduate careers, the value of caring for others (ethic of caring) and experiencing a sense of connectedness to all beings (ecumenical worldview).</p> <p>Talking with students, we learned that this decline is largely attributable to the sheer lack of time students feel they have to engage in such activity given high academic demands, the relative value they perceive to be placed on such engagement relative to other expectations, and the need for many students to invest significant amounts of time working for pay to help cover rising educational expenses. Students for whom engaging in charitable endeavors was a priority showed associated growth in most spiritual qualities and on a wide range of other outcomes, including leadership development, intellectual self‐esteem, psychological well‐being, commitment to promoting racial understanding, growth in appreciation of other races and cultures, improved academic performance, and satisfaction with college.</p> <hd id="AN0143798550-11">Spirituality, Leadership, and Generation Z</hd> <p>If we concur that, rather that simply conditioning enhanced behavior, true "development" manifests in the creation of a "new" self that is characterized by altered core motivations, inner beliefs, and implicit decision models (Gould, [<reflink idref="bib31" id="ref52">31</reflink>]), then we must focus our student development efforts—including those in the realm of leadership—on the interior dimension of students' lives.</p> <p>"Positive leadership" is an overarching term used to encompass values‐driven models and theories that emphasize a positive moral outlook, self‐knowledge, positive modeling, personal and social identification with an individual leader and the group, and positive social exchanges between "leaders" and "followers" (Avolio & Gardner, [<reflink idref="bib9" id="ref53">9</reflink>]). The most prevalent positive leadership theories and models include transformational leadership (Bass, [<reflink idref="bib11" id="ref54">11</reflink>]; Burns, [<reflink idref="bib15" id="ref55">15</reflink>]), servant leadership (Greenleaf, [<reflink idref="bib32" id="ref56">32</reflink>]), authentic leadership (Avolio & Gardner, [<reflink idref="bib9" id="ref57">9</reflink>]), ethical leadership (see, e.g., Brown & Treviño, [<reflink idref="bib14" id="ref58">14</reflink>]), and spiritual leadership (Fairholm, [<reflink idref="bib24" id="ref59">24</reflink>]; Fry, [<reflink idref="bib25" id="ref60">25</reflink>]). Most research and writing that focuses on these leadership approaches has been focused primarily within workplace/business‐oriented contexts. Writing about the "ultimate effects" of spiritual leadership, Fry ([<reflink idref="bib25" id="ref61">25</reflink>]) underscores the value of</p> <p>bring[ing] together or creat[ing] a sense of fusion among the four fundamental forces of human existence (body, mind, heart, and spirit) so that people are motivated for high performance, have increased organizational commitment, and personally experience joy, peace, and serenity. (p. 727)</p> <p>Ultimately, the goal of spiritual leadership is to "create vision and value congruence across the strategic, empowered team, and individual levels and, ultimately, to foster higher levels of organizational commitment and productivity." (Fry, [<reflink idref="bib25" id="ref62">25</reflink>], p. 693).</p> <p>Spiritually oriented conceptions of leadership are rooted, most essentially, in the core tenets of leadership philosophies and models that are relational, service driven, change oriented, and based on self‐awareness. Leadership and community development that is spiritually oriented includes recognizing personal values, respecting individual human rights, reducing inequality, enhancing personal security, promoting social justice, facilitating empowerment, and enriching people's essential humanity (Chile & Simpson, [<reflink idref="bib16" id="ref63">16</reflink>]). The art of exercising such leadership begins not only with a quest for establishing a sense of meaning, and purpose in one's life, but also a commitment to developing self‐awareness, understanding, and acceptance. Spiritually oriented leaders share power (Fairholm, [<reflink idref="bib24" id="ref64">24</reflink>]). They also engage people's hearts and help create meaning for others by establishing an ethical base that provides context for shared values, meaning, and focus as well as ethical direction, incentive, inspiration, and support (Kouzes & Posner, [<reflink idref="bib44" id="ref65">44</reflink>].)</p> <p>In their comprehensive review of the definitions, distinctions, and embedded assumption that characterize "spirituality" and "leadership" within workplace contexts, Dent, Higgins, and Wharff ([<reflink idref="bib19" id="ref66">19</reflink>]) concluded that there was much work to do toward establishing a sound theory of spiritual leadership. Today, there remains tremendous potential value in refining theoretical frameworks, augmenting research, and advancing programmatic and organizational applications of spiritually focused dimensions of leadership. This is particularly true with respect to how we can best support high school and college students in becoming spiritually grounded leaders.</p> <p>Our Spirituality in Higher Education team's research did not include an in‐depth focus on leadership. However, our findings showed a positive association between spiritual growth and leadership development, especially with respect to the role that "inner work" (facilitated, for example, by reflective writing/journaling, meditation, prayer, and/or other engagements) plays in promoting greater self‐understanding and understanding of others, both of which are key factors in leadership. As elaborated in Chapter 9, however, the available research shows the potentially promising associations between spirituality and enhanced leadership for social change (Gehrke, [<reflink idref="bib27" id="ref67">27</reflink>]; Komives, Mackie, Smith, & Shalka, [<reflink idref="bib43" id="ref68">43</reflink>]; Stonecipher, [<reflink idref="bib56" id="ref69">56</reflink>]). Frameworks advanced by Doherty ([<reflink idref="bib22" id="ref70">22</reflink>]) and Sligh and Talbot (Chapter 2 of this sourcebook) also provide promising avenues for understanding more completely the associations between students' spiritual engagement and associated implications for their leadership development.</p> <hd id="AN0143798550-12">From Spiritual Principles to Leadership Development and Practice</hd> <p>In the preface to <emph>Leadership Reconsidered</emph> (Richardson, [<reflink idref="bib52" id="ref71">52</reflink>]), we are reminded that, "Students will implicitly generate their notions and conceptions of leadership from what is taught intentionally and unintentionally across the educational experience" (p. vi). As educators who are invested in helping students learn to lead, our legacies will be defined in no small measure by our capacities to empower those we mentor to bring their whole selves to endeavors that demand the best of who they are and what they can offer.</p> <p>Incorporating a spiritual approach to leadership education and development is likely to resonate well with today's ("Generation Z") students (i.e., those who will be completing high school and college through 2032.) Seemiller and Grace ([<reflink idref="bib53" id="ref72">53</reflink>]) portray members of this generational cohort as being wary of traditional position leaders and drawn to creating individual change at the level of people's hearts and minds such that organizational and system change follows. These adolescents and young adults believe they "can and must change the world." They are compelled to pursue their passions and aspire to develop into ethical, caring, and positive leaders. Engaging with them transparently and authentically is especially important. Given the societal challenges we face today and the leadership perspectives of this generational cohort, Seemiller and Grace ([<reflink idref="bib53" id="ref73">53</reflink>]) recommend nine key areas of focus: (<reflink idref="bib1" id="ref74">1</reflink>) leveraging the capacity of others, (<reflink idref="bib2" id="ref75">2</reflink>) engaging in complex thinking and innovative problem solving, (<reflink idref="bib3" id="ref76">3</reflink>) using a collaborative and interdisciplinary approach, (<reflink idref="bib4" id="ref77">4</reflink>) communicating effectively, (<reflink idref="bib5" id="ref78">5</reflink>) being adaptable, (<reflink idref="bib6" id="ref79">6</reflink>) guiding others to greatness, (<reflink idref="bib7" id="ref80">7</reflink>) being optimistic, (<reflink idref="bib8" id="ref81">8</reflink>) persevering through anxiety, and (<reflink idref="bib9" id="ref82">9</reflink>) employing honesty and altruism.</p> <p>Those who aspire to establish and sustain leadership learning environments and campus communities in which: (a) a holistic approach to facilitating students' academic, personal, and professional development is embraced and (b) the life of the mind and the life of the spirit are mutually celebrated, supported, and sustained must invest in reflecting on, and potentially reconsidering, the approaches to learning, ways of being, and habits of doing they have traditionally embraced. Central to such endeavor is attending to our spiritual condition, characterized by Parker Palmer ([<reflink idref="bib50" id="ref83">50</reflink>]) as encompassing our feelings about the meaning of who we are, what we are doing, and the contributions we are making. As Dennis Roberts details so beautifully in Chapter 8 of this sourcebook, discovering purpose is a lifelong journey. Our capacity for leading with conviction is rooted in cultivating the self‐awareness, knowledge, understanding, respect, and strength of character to be honest with who you are and open about it with others. Only then can we hope to effectively support our students in their own quests for self‐understanding. Quoting from the white paper developed at a retreat convened near the end of the Spirituality in Higher Education project to assess the implications of the findings from <emph>Cultivating the Spirit</emph> (Astin et al., [<reflink idref="bib6" id="ref84">6</reflink>]):</p> <p>One of the single most important steps in advancing students' interior development on a college campus may be to acknowledge the importance of...[the spiritual] dimension of human development. There is a power in naming; it is a liberating experience that can create space for members of the campus community to openly debate the way in which spiritual development broadly construed might fit into the curriculum and how it aligns with the purposes of liberal learning. We thus believe that the time has come to refocus the discourse on spirituality in higher education away from the question of "whether" to the question of "how." ([<reflink idref="bib37" id="ref85">37</reflink>], p. 8)</p> <p>As undergraduates establish their identities and learn about themselves through their relations with others, psychosocial support is crucial. Drawing meaning from their lives, students need to explore their place in the world and in their relationships to discover their individual selves and talents. Interactions with leadership development professionals, faculty, academic counselors, and other mentors who involve students in conversations about matters of meaning and purpose in life are known to play a critical role in facilitating students' sense of caring and feelings of connectedness with others, as well as promoting within students an ecumenical worldview (see, e.g., Astin et al., [<reflink idref="bib6" id="ref86">6</reflink>]; Gilligan, [<reflink idref="bib29" id="ref87">29</reflink>]; Verma & Santa Maria, [<reflink idref="bib59" id="ref88">59</reflink>]). Indeed, in its fullest and potentially most powerful form, facilitating students' spiritual development as a foundation for helping them grow into leaders who work with and through others to create positive change is a community endeavor rather than the purview of a particular individual or office.</p> <p>In considering the "how" of supporting students' spiritual and leadership development, it is understood and appreciated that spirituality (and religion) remain intensely personal and potentially inflammatory topics that are viewed by many as falling outside the realm of socially acceptable public discourse or collective concern. This is especially true in public education contexts and within environments where individuals' associated values, beliefs, and experiences may differ and potentially conflict. Engaging in new conversations, such as how we make meaning of our lives and what connections (if any) we may personally see between our spiritual/religious lives and our academic and professional endeavors, makes us all vulnerable. In opening such dialogue, the direct similarity of experience is likely to matter far less than the openness to share one's journey as well as an expressed interest in learning what others' experiences might be. Indeed, in revealing our individual stories, we often come to see more clearly not only the ways in which we are unique but also how our perceptions and experiences are like those of some others and how they are like those of all others (Lindholm, [<reflink idref="bib46" id="ref89">46</reflink>]). Chapters 4 and 5 of this sourcebook offer valuable perspective on learning through difference and bringing people together across difference to address common concerns.</p> <hd id="AN0143798550-13">New Beginnings</hd> <p>My last conversation with Lena Astin was in the Fall of 2015. I had just been appointed (then‐interim) director of UCLA Honors Programs, with a charge to propose a new conceptual orientation for the unit and its programs, which serve roughly 3,500 undergraduates. Lena and I were both delighted by the myriad possibilities and creative opportunities that this new endeavor held and she was eager to visit me in my new campus "home" which happens, ironically, to be the same location she resided in the late 1980s during her tenure as associate provost. Our conversation that day brought so many of the deep dialogues we had shared previously full circle, and will live with me always as a reminder, among many other things, that "beginnings" and "endings" are what we choose to make of them. There is an anonymous quote I ran across some years ago that gives me strength to move forward when I find myself most muddled, fearful, or otherwise less than well attuned spiritually. When I recall the final line, I am hard pressed not to hear in the back of my mind a very distinctive voice with Lena's heavy Greek accent that sparks a fond memory, a smile, and the silent reassurance needed to move forward with getting done whatever needs doing:</p> <p>"It's impossible, said pride."</p> <p>"It's risky, said experience."</p> <p>"It's pointless, said reason."</p> <p>"Give it a try, whispered the heart."</p> <p>Inspired by Lena's legacy, my honors programs team and I are now fully immersed in the ambitious and not infrequently daunting endeavor of rigorously transforming our approach to honors education at UCLA. Our new College Scholars Program draws on UCLA's unique resources as a major public research university, incorporates insights gleaned through our Spirituality in Higher Education project and wide‐ranging "best practice" research on facilitating student learning and development, and responds to interests and concerns expressed by students themselves. The program centers on signature <emph>approaches to learning</emph> that are interdisciplinary, experiential, integrative, and illustrative; <emph>ways of being</emph> that encompass the values of inclusivity, self‐awareness, curiosity, independence, resilience, generosity, and distinctiveness; and <emph>habits of doing</emph> that emphasize collaboration, creativity, and innovation (see Lindholm, [<reflink idref="bib47" id="ref90">47</reflink>]). The overarching objectives of the program are to:</p> <p></p> <ulist> <item> Create a stimulating and nurturing learning community that encourages students to take ownership of their learning; transcend foundational disciplinary knowledge and skill development; and demonstrate abilities and expertise beyond those that are necessarily inherent to completing traditional academic degree programs;</item> <p></p> <item> Embrace inclusive excellence, where students' developmental needs and dynamic ways of thinking are respected and supported; individual differences are celebrated; and academics, work, and life are interconnected in productive and meaningful ways; and</item> <p></p> <item> Engage students in developing inner qualities and personal habits that can enrich their capacities to live purposeful lives; cope with life's inherent uncertainties and discontinuities; and serve well their communities, our society, and our world at large.</item> </ulist> <p>Toward achieving these objectives, we have designed a cohort‐based College Scholars Program that includes these core features:</p> <p></p> <ulist> <item> Holistic approaches to admission and annual review of student performance;</item> <p></p> <item> Mentor group participation facilitated by teams of Honors academic counselors, student affairs advisors, and peer mentors that includes dialogue about finding one's purpose and making meaning of one's experiences;</item> <p></p> <item> Lower division ("foundational") work that includes requisite completion of a Freshman Cluster (year‐long living/learning community) and a first‐year core Collegium course; e‐Portfolio creation; and participation in at least one experiential learning engagement;</item> <p></p> <item> Upper division ("integrative/application") work that encompasses leadership education; internship and/or study abroad experiences; and additional experiential learning in the realms of research, civic engagement, entrepreneurial studies, communication studies/media practice; and capstone completion;</item> <p></p> <item> Requisite (minimum twice yearly) individual appointments with Honors Programs counselors to facilitate students' academic planning interests, address potential challenges they may be experiencing, and discuss their evolving interests, goals, and plans; and</item> <p></p> <item> Embedded processes that encompass both student learning outcomes assessment and program evaluation.</item> </ulist> <p>At the heart of our process in designing and implementing this new program, and as we challenge ourselves and our students to change mindsets and habits that will enable us to flourish individually and collectively as a community of learners and leaders, are the following questions:</p> <p></p> <ulist> <item> Is what I think, say, and do intentional and aligned with my purpose, values, and goals?</item> <p></p> <item> Does my behavior create safety, trust, and willingness to risk?</item> <p></p> <item> Do my actions inspire, motivate, and facilitate forward action?</item> </ulist> <hd id="AN0143798550-14">Conclusion</hd> <p>As you review the ideas contained in this sourcebook, consider associated possibilities for student leadership development endeavors on your own campus, and embark on designing and implementing those programs, I encourage you to pose these questions to yourself, answer them candidly, and (as necessary) adjust accordingly. 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  Data: Leadership, Spirituality, and the Legacy of Helen 'Lena' Astin
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  Data: <searchLink fieldCode="SO" term="%22New+Directions+for+Student+Leadership%22"><i>New Directions for Student Leadership</i></searchLink>. Sum 2020 (166):13-32.
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  Data: Wiley Periodicals, Inc. 350 Main Street, Malden, MA 02148. Tel: 800-835-6770; Tel: 781-388-8598; Fax: 781-388-8232; e-mail: cs-journals@wiley.com; Web site: http://www.wiley.com/WileyCDA
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  Data: <searchLink fieldCode="DE" term="%22Leadership%22">Leadership</searchLink><br /><searchLink fieldCode="DE" term="%22Religious+Factors%22">Religious Factors</searchLink><br /><searchLink fieldCode="DE" term="%22Undergraduate+Students%22">Undergraduate Students</searchLink>
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  Data: 10.1002/yd.20380
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  Data: What will be your legacy? is a "big" question that challenges us to consider how we will engage our passions and talents to make a difference in the world. This chapter celebrates the legacy of Helen "Lena" Astin in the context of her contributions to how we think about and exercise leadership and to what we understand about spirituality, particularly the spiritual lives of undergraduate students.
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