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Bishop Desmond Tutu
A Global leader of Forgiveness and Reconciliation
Ardavan A. Shahroodi
Northeastern University
Developing Leadership Capabilities
Friday, January 25, 2013
Professor John Ellsworth

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Abstract
Bishop Desmond Tutu is known as a global leader whose moral authority and organizational
stature has always been at the service of the discriminated and the oppressed. Whether as a
courageous critic of the inhumane system of Apartheid or a voice of caring on behalf of the
forgotten AIDS patients the world over, Bishop Tutu’s message of salvation based on truth,
forgiveness and reconciliation are a place of refuge for those who are in suffering. This paper
begins with a biographical sketch and subsequently moves to an analysis of the leadership
philosophy of Bishop Tutu. The next section in the paper is devoted to a discussion of the moral
perspectives that form the core of this leader’s values and also presents a particular heart
wrenching challenge encountered during Bishop Tutu’s lifetime. The paper ends with offering
the motivation for selecting Bishop Tutu and the corresponding concepts that relate to the
writer’s own leadership role.

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Bishop Desmond Tutu
A Global Leader of Forgiveness and Reconciliation
During the harshest years of Apartheid in the country of South Africa, Bishop Desmond
Tutu’s outraged voice on behalf of the oppressed brought the world’s attention to the suffering of
the black people in that country. This voice that could not be silenced also brought solace to a
population that faced a brutal existence ranging from forced relocations within one’s own
country to a complete lack of economic opportunity. As passionate a truthful critic of injustice,
Bishop Tutu’s enduring message and the central theme of his ministry has always been that
human salvation and healing is only possible through forgiveness and reconciliation between the
victim and the oppressor.
Biography
Desmond Mpilo Tutu was born in 1931 and his formative years were spent in a South
Africa where blacks were deprived of the most basic rights of citizenship such as the right to
vote or the right to live in a place of one’s own choosing. South Africa’s official policy of race
segregation called Apartheid had forced millions of blacks into specific areas of the country
where poverty and economic deprivation had created a permanent underclass living in misery
and in constant fear of legally sanctioned persecution.
In pursuing his goal of endeavoring “to do something to improve the life of his
disenfranchised people” (Archbishop Desmond Tutu, Forging Equality in South Africa, para. 3)
Bishop Tutu embarked on the path of becoming an Anglican priest. This road eventually saw
him in 1986 being chosen as the Archbishop of Cape Town placing him at the head of the
Anglican Church in South Africa and from 1987 to 1997 he held the position of the president of

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the All Africa Council of Churches. As Bishop Tutu rose in prominence within his country he
also became known internationally as an uncompromising voice against the injustice and
inhumanity of the system of Apartheid in his homeland. In reflecting on his courageous stance
against Apartheid, Bishop Tutu stated that “I realized that I had been given a platform that was
not really available to many blacks and most of our leaders were either now in chains or in exile.
And I said, “Well, I’m going to use this to seek to try to articulate our aspirations and the
anguishes of our people” (Desmond Tutu biography, Rise to Prominence, para. 3).
In 1984, Bishop Tutu was awarded the Nobel Prize for Peace for being an
uncompromising leader against the system of Apartheid in South Africa. The fall of Apartheid
in South Africa came in the 1990s. Bishop Tutu in 1994 was designated as the Chair of the
Truth and Reconciliation Commission (TRC) that was established in order to document for
history the awful events of the Apartheid era. Bishop Tutu is recognized the world over as
“South Africa’s moral conscience” (About Desmond Tutu, 1990s, para. 9) and an untiring voice
speaking on behalf of human rights, the poor, the destitute and the sufferings of AIDS patients.
Leadership Philosophy and Style
We may observe a number of concepts form our readings and class discussions prevalent
in the leadership philosophy and style of Bishop Desmond Tutu. In taking into consideration
Blake and McCanse’s Leadership Grid (as cited in Northouse, 2013) that has been designed in
order to “explain how leaders help organizations to reach their purposes through two factors:
concern for production and concern for people” (Northouse, 2013, p. 78) we observe that Bishop
Tutu possesses a “Team Management (9, 9)” (p. 81) style that “places a strong emphasis” (Ibid)
on both task and people related matters. Bishop Tutu for many years focused relentlessly on the
task of ending Apartheid all the while condemning violence on all sides never condoning the

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sacrificing of innocent people in order to accomplish social, political and economic objectives.
In his Nobel Peace Prize acceptance speech he exhorted his audience asking them “When will
we learn that human beings are of infinite value because they have been created in the image of
God” (Tutu, 1984, para. 17).
Ramifications of the path-goal theory of leadership is also ingrained in how Bishop Tutu
“motivated” (Northouse, 2013, p. 157) his fellow South Africans during their darkest days
inspiring them that they are “capable” (p. 137) in overcoming the “obstacle” (p. 138) of
Apartheid and that the “outcome” (p. 137) of their protests is “worthwhile” (p. 137) such as the
“repeal of the oppressive passport laws, and an end to forced relocation” (Archbishop Desmond
Tutu, Forging equality in South Africa, para. 5). In becoming a courageous voice for the
voiceless, Bishop Tutu exercised “supportive” (Northouse, 2013, p. 140), “participative” (Ibid)
and “achievement-oriented” (Ibid) leadership by “attending to the well-being and human needs”
(Ibid) of the suffering, highlighting the extent of their pain and giving them “confidence” (Ibid)
that they are “capable” (Ibid) in achieving their eventual freedom.
In regards to Graen and Uhl-Bien leader-member exchange theory (LMX) (as cited in
Northouse, 2013) in the prescriptive mode that “leaders should look for ways to build trust and
respect with all…thus making the entire work unit an in-group” Bishop Tutu’s entire
professional life has been dedicated to the principles of forgiveness and reconciliation among the
races and adversaries the world over. As he stated in his Nobel prize acceptance speech that
“Unless we work assiduously so that all of God’s children, our brothers and sisters, members of
our one human family, all will enjoy basic human rights, the right to a fulfilled life…the freedom
to be fully human…then we are on the road…to self-destruction” (Tutu, 1984, para. 16).

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Probably the most poignant metaphors for Bishop Tutu’s life may be found in Jim
Collins’ (2005) Level 5 leadership discussion. The “Stockdale Paradox” (Collins, 2005, p. 6)
and the “Buildup-Breakthrough Flywheel” (Ibid) models represent the overarching dynamics
present in Bishop Tutu’s life that existence under Apartheid as he stated “couldn’t be worse at
the moment, and his life would someday be better than ever” (Ibid) and that “transformations do
not happen overnight or in one big leap” (Ibid). As he stated “I never doubted that ultimately we
were going to be free, because ultimately I knew there was no way in which a lie could prevail
over the truth, darkness over light, death over life” (Desmond Tutu biography, Rise to
prominence, para. 4).
Moral Perspectives, Life Challenge and Motivation for Researching Bishop Tutu
Bishop Desmond Tutu’s moral perspectives, values and character are based on the principles
that promote truth, justice, forgiveness and reconciliation in human relations. While he was one
of the most vociferous critics of Apartheid he also continuously urged compassion and
reconciliation among antagonists in South Africa. In explaining his philosophy he writes that
“Forgiveness means abandoning your right to pay back the perpetrator in his own coin, but it is a
loss that liberates the victim” (Tutu, 1999, p. 272) and that “real reconciliation can happen only
on the basis of truth” (Tutu, 2011, p. 47). In this path Bishop Tutu (2011) speaks about
“restorative justice” (p. 42) that promotes “healing” (Ibid) for both the perpetrator and the victim.
A watershed challenge in Bishop Tutu’s life testing the resiliency of his moral values on
forgiveness was the proceedings of the Truth and Reconciliation Commission (TRC) from 1994
to 1998. Here were the victims or in many cases the relatives of those who had suffered on all
sides of the conflict giving testimony of what had happened to them in their harrowing ordeal
during the Apartheid era. Here also were the perpetrators of violence on all sides that gave

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account on the nature of their deeds. The strategy that Bishop Tutu and indeed the TRC
promoted during the conduct of the proceedings was to promote the full truthful accounting of
what had transpired during Apartheid in South Africa. Next, there came a time for individual
and collective reflection and forgiveness. In reflecting on the work of TRC, Bishop Tutu (1999)
contends that forgiveness implies “drawing out the sting in the memory that threatens to poison
our entire existence” (p. 271).
My motivation for researching Bishop Desmond Tutu was my fascination with the
duality of his message that one must always speak the truth for justice and on behalf of those
who suffer but simultaneously one must also possess the capacity to forgive those who have
wronged us thereby healing oneself and the other. I am always inspired by those that maintain
their unshakable faith in a merciful and forgiving God in the face of incredible suffering. In
comparison to those who have suffered so much my pains are like a drop in a wide ocean. In
regards to the leadership concepts that are relevant to my past, present and the future none stand
out as clearly as Jim Collins’ (2005) “Stockdale paradox” (Ibid) and the “Buildup-Breakthrough
Flywheel” (Ibid) dynamics. I am an eternal optimist and I believe in my heart that the most
lasting leadership effect transpires when one is in the service of the mutual good and it is to that
goal that I have dedicated my life, at times even at the price of being called naive.
Conclusion
As we face obstacles in our life and struggle to overcome these challenges, we are
enriched with experiences of others who have undergone existential trauma all the while
managing to emerge with a message of forgiveness, reconciliation and healing. Bishop
Desmond Tutu’s leadership philosophy is based on the unequivocal expression of truth on behalf
of justice simultaneously working assiduously on behalf of forgiveness and reconciliation. As he

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would argue, when we allow ourselves to forgive, we remove the barriers that curtail our
potential thereby freeing our energies to be the kind of leaders that bring healing to the suffering
of others.

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References
Academy of Achievement. (n.d.). Archbishop Desmond Tutu: Forging equality in South
Africa. Retrieved January 20, 2013, from
http://www.achievement.org/autodoc/page/tut0bio
Collins, J. (2005). Level 5 leadership: The triumph of humility and fierce resolve. Harvard
Business Review, Best of HBR 2001, 1-12. Retrieved January 20, 2013, from
Northeastern University College of Professional Studies Blackboard Web site:
https://nuonline.neu.edu/webapps/portal/frameset.jsp?url=%2Fwebapps%2Fblackboard%
2Fexecute%2Flauncher%3Ftype%3DCourse%26id%3D_1449759_1%26url%3D
Desmond Tutu Bigraphy. (2013). The Biography Channel Website. Retrieved January 20,
2013, from http://www.biography.com/people/desmond-tutu-9512516
Northouse, P.G. (2013). Leadership: Theory and practice (6th ed.). Thousand Oaks, CA: Sage
Publications, Inc.
The Desmond Tutu Peace Foundation. (n.d.). About Desmond Tutu. Retrieved January 20,
2013, from http://www.tutufoundationusa.org/about-desmond-tutu/
The Nobel Prize. (2013). The Nobel Peace Prize 1984, Desmond Tutu Nobel Lecture.
Retrieved January 20, 2013, from
http://www.nobelprize.org/nobel_prizes/peace/laureates/1984/tutu-lecture.html
Tutu, M. D. (1999). No future without forgiveness. New York, NY: Doubleday.
Tutu, M. D. & Abrams, D. (2004). God has a dream: A vision of hope for our time. New
York, NY: Doubleday.

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Tutu, M. D. & Allen, J. (2011). God is not a Christian: And other provocations. New York,
NY: Harper Collins Publisher.

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