Citations & References:"Why do organizations need leaders? And why do leaders in organizations not pay attention to ethical issues?" the Moon moved on with questions. "As you all know, ethics is relating to moral, right? Whereas moral is concerned with character or disposition or with the distinction between right and wrong which we call morality.Ethical acts are based on moral principles that are universal, because they incorporate fundamental values such as truth, goodness, beauty, courage, and justice. These values are found in all cultures, although cultures may differ with regard to the application of these values.Ethical theories, in general, provide guidelines for making moral decisions by articulating the moral standards which are the basis for moral behaviour.One characteristic of moral standards that distinguishes them from other standards is that moral standards concern behaviour that can be of serious consequence to human beings and human welfare. The moral norms against lying, stealing, and murder relate to actions that can harm people; and the moral principle that requires human beings to be treated with respect enhances the dignity of the human being. The soundness of moral standards depends on the adequacy of the reasons that support or justify these standards. Morals or ethics go well beyond etiquette, protocol and even the mere observance of the laws of the country. It is not a question of an act being legal or illegal, but whether the act is good or evil. A LEGAL ACT MAY NOT NECESSARILY BE A MORALLY GOOD ACT.So, why do organizations need leaders? Organizations have a structure; organizational members assume or are assigned different tasks, roles, and status levels in the organization in order to achieve this purpose efficiently and effectively. Organizational structures imply that there are leaders and followers. The leaders are expected to provide direction, exercise control, and generally execute such functions that are necessary to achieve the organization’s objectives.In successful organizations, true leadership behaviour—in the sense of leading others–is more than the routine maintenance activities such as allocating resources, monitoring and directing employees, and building the organization’s esprit de corps. True leadership involves moving followers toward the realization of the vision that the leader has formulated to fulfil the organization’s mission. Clearly, organizations need leadership. Without a leader, the organization is much like a rudderless ship, adrift in a turbulent environment.And why do leaders in organizations not pay attention to ethical issues? The greatest number of organizations that exist are in the business and government sectors, which, it might be argued, really are unconcerned with ethics or morality. The argument might be that ethics and morality are or ought to be the exclusive preserve of religious and, possibly, educational organizations. When morality intrudes into the business organization, it has the potential of diverting business leaders from the organization’s primary objectives and, as a result, causing it to be inefficient and to deprive stockholders of their due returns. Surely, the founder did not start the business to promote morality but rather to earn a profit and create wealth. Similar questions can also be raised about the role of ethics in non-profit organizations, including the government–the largest of all organizations in the country.The beginnings of a response to these questions, can be traced to Aristotle’s Politics. Aristotle observed that the state comes into being to provide law and order but continues for the sake of good law, good order, and noble actions. In a similar vein, the 'raison d'etre' of human organizations–their structure and mechanisms, norms and activity–is to support some ‘good’ and be in accord with the ‘highest excellence.’ As Peter Drucker observed, ‘What is most important is that management realize that it must consider the impact of every business policy and business action upon society. It has to consider whether the action is likely to promote the public good, to advance the basic beliefs of our society, to contribute to its stability, strength and harmony.’All organizational members bear the responsibility to ensure that organizational objectives are achieved in a manner that is consistent with these ideals and serve their own welfare as well as the larger interests of society.However, the primary duty and responsibility for providing the proper direction and the high standards of performance rest chiefly with the organizational leader. Indeed, the leader is the soul of the organization. The leader’s vision inspires and articulates the organization’s mission; provides the basis for the organization’s objectives and goals; communicates the beliefs and values that influence and shape the organization’s culture and behavioural norms; and lays the foundation for organizational strategies, policies, and procedures. However, it is the leader’s moral principles and integrity that give legitimacy and credibility to the vision and sustain it. When the leader’s moral integrity is in doubt, then the leader’s vision, however noble, well crafted, and articulated, is viewed with scepticism by the followers, loses its vigour, and is incapable of moving them to work towards its realization.There is an increasing realization today that business leaders need to become more responsible, not just to their stockholders but also to their other stakeholders–consumers, employees, suppliers, the government, and local communities. Although no one will deny that a business must be profitable, the sole preoccupation with profit to the exclusion or neglect of other considerations is no longer acceptable. Profits–once the be-all and end-all of business–are now viewed as a means to serve the larger interests of society, which, in effect, implies that business decisions should be based on high standards of both economic and ethical performance. A survey of human resource executives found that 67 per cent of the respondents observed that ethics would be more important for organizations in the future.There is an increasing realization today that organizational leaders need to be more sensitive to their moral obligations to the larger society, which includes all their stakeholders such as consumers, employees, suppliers, governments, local communities. It is the recognition of these obligations that has led several large corporations to formulate codes of ethics, set up ethics committees, communication systems for employees to report abuses or seek guidance, ethics training programs, ethics officers, and disciplinary processes. The code of ethics can be an important reminder that individuals, not the organization, engage in ethical or unethical practices.However, such ethical codes and structures need to be more than mere ‘window dressing’; much less should competitive business advantage become the reason for them. Specific characteristics of the formal ethics or compliance program, matter less than broader perceptions of the program’s orientation toward values and ethical aspirations. What helps the most are consistency between policies and actions as well as dimensions of the organization’s ethical culture such as ethical leadership. An organization’s code of ethics, establishes ethical principles that should govern the leader’s decisions and behaviours in order that the leader can fulfil the mission of uplifting the moral climate of the organization. Through their principle-centred behaviour, people in leadership positions determine the moral calibre of organizational members, and thereby contribute to the strengthening or the deterioration of the moral fibre of society.It is, indeed, unfortunate that business organizations have been subjected to so much criticism. We owe a great deal to the business enterprise. It provides us with the products and services we need and with the opportunities to cultivate and make use of our talents, knowledge, and abilities. It also contributes to the economy, and the living standards we enjoy would be unthinkable without the contemporary business organization. The many beneficial and vital breakthroughs in medicine, education, and technology, have resulted from the efforts or support of business corporations. And yet the preceding litany of woes has probably provoked the observation that our people have lost faith in the basic values of our economic society, and that we need a spiritual rebirth in industrial leadership.There is also a growing awareness that ethical principles ought to govern the decisions of our leaders. It is not enough that managers are intelligent, industrious, and competent in context of their technical specialty, because studies have shown that, despite these desirable qualities, they might be ineffective because they are perceived as arrogant, vindictive, untrustworthy, selfish, emotional, compulsive, overcontrolling, insensitive, and abrasive. In addition to the individual’s ethical qualities, the organization’s moral environment is equally important.The quality of life and the very survival of a human society depend on the moral calibre of its members. However, the moral calibre of members is largely determined by people in leadership positions. The manner in which leaders function in these positions of influence can directly contribute to the strengthening or the deterioration of the moral fibre of society–as Muslims, we can learn from the Seerah about the life of our beloved Prophet (ﷺ), and also to add insight, to mention a few, the lives of Socrates, Buddha, Lao-Tzu, Gandhi, Mother Teresa, attest to their salutary influence in their own day, as well as for all time.The role of a leader has always carried with it grave and onerous responsibilities. In our time, the burden of this role, poses rather unique and formidable challenges because of the fundamental shift in societal norms and values.Now, back to the fifth book narrative allegory of the Ramayana, Sundara Kanda, Vibheeshana was walking to Ravana insight quarters. He met with Trishira, son of Ravana and Dhanyamalini—from his name, a sanskrit name, we know that he possesses three heads. It wasn't known whether he could do multitasking with his three heads, but to be sure, one of his head answered Vibheeshana's greeting, the two others, having fun reading news. Knowing that he was busy, Vibheeshana quicken his pace towards the quarters. Vibeeshana was Ravana's younger brother, his place of residence is called Kasatrian Parangkuntara. He married a wise Rakshasi, Sarama. Trijata was his daughter.Then he stepped into a big luxurious room, where upon Ravana and Kumbhakarna were sitting, accompanied by another three Ravana's sons—and also doubles as buzzerp and influencerp—Atikaya, Narantaka, and Devantaka. Kumbhakarna said, 'Your Honor, radicalism has recently shown a significant increase, triggered by the dynamics of politics and identity politics that may emerge....' Suddenly, two bodyguards came along with a woman wearing a new hijab and niqab, but looking dazed. One of them reported, 'Your Majesty, we just caught someone trying to break into the Palace. She carried a gun and a Holly Book. She is suspected to have been exposed to K* Kl*x Kl*n.' At once, Kumbhakarna interrupted, 'Oh my gosh! It was just discussed.' Atikaya chimed in, 'This is terrible!' Narantaka was even happy, 'Not bad, there's a new project here!' Devantaka added, 'Yes, there are ingredients for some kind of influencing!' But, Vibheeshana only commented, 'How come?' However, in his heart he muttered, 'Damn, I was invited here, just to talk about things like this!'Meanwhile, at ashokavana, Indrajit met with Hanuman. Indrajit was worshipped by his own people. Eager to fight, he enthusiastically prepared himself for the battle. The son of the lord of the rakshasas was handsome, with eyes like the petals of lotuses. The immensely energetic one emerged, like the ocean on the day of the full moon. Indrajit ascended a chariot whose speed could not be checked. It was yoked to four vyalas—any vicious beast and can be a tiger, a lion, a leopard, an elephant, or even some kind of reptile. Vyalas in Indrajit’s chariot are usually taken to be tigers—who were like the king of the birds in their speed, with sharp and pointed teeth. The supreme among archers was on that chariot. He knew about weapons and was supreme among those who knew about weapons. On that chariot, he swiftly advanced towards the spot where Hanuman was.There was the clatter of the chariot. There was the sound from the twanging of the bow. Hearing this, the brave vanara was even more delighted. Accomplished in fighting, Indrajit picked up his gigantic bow and sharp arrows that were like darts. He advanced towards Hanuman. Filled with delight, with the bow in his hand, he too advanced towards the encounter. All the directions paled. The animals howled in hideous tones. The serpents and the yakshas assembled, as did the maharshis and the siddhas. Large flocks of birds covered the sky and extremely happy, started to call. The vanara saw that Indrajit’s chariot was advancing. The forceful one roared loudly and extended his size. Indrajit was on that divine chariot, with his colourful bow. He twanged his bow and created a sound that was like the clap of thunder. Both of them were extremely forceful. Both of them were extremely strong and were not scared of fighting. The vanara and the son of the lord of the rakshasas were bound in enmity, like the Indra of the gods against the Indra of the asuras. Hanuman was immeasurable and moved around along the path followed by his father, extending his size.They fought outside Ravana’s palace, the rakshasa prince and the marauding monkey, more taller than Hyperion tree. Like thunderstorms colliding, they fought, roaring exuberantly, the air between them thick with Indrajit’s arrows and Hanuman’s rocks and trees. Occasionally, both of them paused, panting, for neither gave any quarter or yielded an inch of ground. Indrajit was amazed at this monkey who shrugged off his most lethal missiles. And Hanuman wondered at the young rakshasa, who was unharmed by his barrage of everything heavy he could lay his hands on. He tore up flagstones and steps of rock, and flung them, spinning like chakras, at Ravana’s son; only to see them shot into powder.At last, Indrajit drew an exceptional arrow from his quiver. He shut his eyes, mentioning a name three times: Bento ... Bento ... Bento. Indrajit had his own astra, given by Brahma. Hanuman grew still at the Brahma mantra; he folded his hands. The astra flamed at him through the sky. Out of his bhakti, respecting Brahma's weapon, Hanuman would not escape it, but allowed it to bind him in hoops of light. He sprawled on the ground, apparently vanquished. Hanuman said to himself softly, ‘The boy doesn’t know that, by Brahma’s own boon to me, his astra can hold me only for a moment. But I want to see Ravana face to face before I fly out of Lanka, and this is my chance. I am not afraid.'He lay unprotesting, while they thought the astra’s power had conquered him. The rakshasas crowded around, and bound him once more with the longest ropes they could find and strips of bark. As soon as the coils of rope touched Hanuman’s body, the coils of the astra vanished. All the great astras are haughty; none will stand for other bonds beside its own. When he saw them running at the fallen monkey with their ropes, Indrajit cried out to his soldiers to stop. But they did not hear him in the commotion.Ravana’s son thought that now there would be no restraining Hanuman. But to his surprise, the vanara lay where he had fallen, and allowed himself to be bound and dragged before the Lord of Lanka in his palace, even singing,Sambal ijo, pedas rasanya[Green sambal, it taste spicy]Namun tak sepedas hatiku yang luka[But is not as spicy as my wounded heart]Janji manis yang kau berikan[The sweet promise you've given]Tak sepahit yang s'lalu ku rasakan[Not as bitter as I've always felt]Sambal ijo, pedasmu membuat diriku, jadi merana[Green chilli, your spice makes me, so miserable]Semua cara kau rayu diriku[By all means you seduce me]Saat kau mengharapkan cintaku[While you're expecting my love]Setelah kau dapatkan diriku[When you've got me]Kini, kau pergi tinggalkan aku[Now, you're leaving me]Sambal ijo, itulah diriku[Green sambal, that's me]Seperti cintaku yang pedes di awal[Like my spicy love at the beginning]Dan hilang berlalu *)[Then gone, dissappear]Puzzled, Indrajit went with the monkey to his father’s sabha."
- Ramesh Menon, The Ramayana: A modern Translation, HarperCollins
- Bibeck Debroy, The Valmiki Ramayana, Penguin Books
- Manuel Mendonca & Rabindra N. Kanungo, Ethical Leadership, edited by Chris Brotherton, Open University Press
*) "Sambal Ijo" written by Berry and arranged by Capoenk, Arthur, Cepi
[Part 16]
[Part 14]
