The Icelandic Canadian - 01.05.2008, Page 34

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THE ICELANDIC CANADIAN
Vol. 61 #2
command and control leadership style”
(Owens, 1995/2001, p. 256). Rosener’s
research suggested participative, empower-
ing, caring, transformational, leadership
was related to many females but, not exclu-
sively. Thus, the examination of successful
organizational structures may reveal a
model, although not formalized, that is
reflective of servant-leadership and
promises an ongoing process of growth and
development- a transformation- that was
encouraged by Greenleaf. This approach
may become the leadership paradigm for
the 21st century.
Recommendation
Through their life stories, women can
tell us much of value about our society, our
culture, and the role that women play in
defining our world. Because relatively little
has been recorded about the history and
identity of women, there is a need to know
more about their lives. Heilbrun (2002)
writes to encourage women to continue to
tell their stories so that we may hear their
voices and give them recognition in their
own right.
Women must turn to one another for
their stories; they must share the stories of
their lives and their hopes .... I suspect
that female narratives will be found where
women exchange stories, where they read
and talk collectively of ambitions, and pos-
sibilities, and accomplishments . . . .
Women have long been nameless. They
have not been persons. Handed by a father
to another man, the husband, they have
been objects of circulation, exchanging one
name for another, (p. 44-46, 121)
Women must continue to tell and share
their stories with each other, both
formally and informally so that their
history, significance, and contributions
may be recorded. In response to the obser-
vations made by Manitoba historian,
Gerald Friesen (1996, p. 204), it is time for
a comprehensive history of Manitoba
women to be written.
Servant-Leadership
Benedictsson is reflective of the pio-
neer spirit of Manitoba women and the
commitment to serve, as well as lead. A ser-
vant-leader begins with a feeling that one
wants to serve and then with deliberate
choice, the desire to lead evolves. Greenleaf
(1970/1991b, p. 7) poses the ultimate ques-
tion: “Do those served grow as persons; do
they, while being served, become healthier,
wiser, freer, more autonomous? And what
of the least privileged in society: will they
benefit, or at least, not be further
deprived?” I believe this woman of
Icelandic heritage would respond positive-
ly to Greenleaf’s question. Despite the
many constraints of the pioneer life, immi-
grant and Victorian cultures, the religious
pressures and expectations of the time,
Benedictsson demonstrated servant-leader
characteristics identified by Greenleaf
(Spears, 1998, p.5-8). Benedictsson listened
to her inner voice first, and then she chose
to reach out to others; she supported
women (demanding suffrage, human
rights, and encouraging educational oppor-
tunities); she also invested in the moral and
spiritual leadership of children with church
groups and cultural organizations.
Conclusion
I believe that simply by being willing
to serve and respond to the needs of society
Benedictsson continued to grow personal-
ly. Benedictsson’s social vision that pro-
moted individual growth and the relentless
contribution of her time to volunteer with
the needy, the least privileged in society,
while encouraging equality of the sexes, the
right to vote, and the development of
Manitoba communities through her social
conscience and stewardship provide evi-
dence of her call to serve society. She was a
servant first, then a leader, and with
strength and endurance survived, despite a
range of problems. It was through the acti-
vation of her social conscience, which was
born in Iceland, that this female servant-
leader acted as a catalyst for change in
Manitoba. Indeed, her story supports
Healy’s (1923, p. 260) opinion, that if told,
it would provide interest and inspiration
for future generations.
Abrams, L. (2001, January). History
trail: Victorian Britain. Retrieved