At the base of democratic leadership rests a deep respect for the cultivation of common human good and the individual’s need to act according to ones own direction. Western studies of democratic leadership often focus on administrator characteristics and effects on teacher empowerment, revealing the centrality of trust, respect, commitment, praise, vision, listening, and providing adequate time for the development of cooperative relationships in schools (e.g. Blasé, et al, 1995; Lindle, 1991; Martin, 1990). Greene (1988) takes the discussion further in suggesting that moving toward democratic leadership requires “… freedom developed by human beings who have acted to make a space for themselves in the presence of others, human beings become “challengers” ready for alternatives, alternatives that include caring and community. And we shall seek, as we go, implications for emancipatory education conducted by and for those willing to take responsibility for themselves and for each other. We want to discover how to open spaces for persons in the plurality, spaces where they can become different, where they can grow.” (p. 56) What path and practices might support those seeking a democratic way of schooling? How does one cultivate the wisdom and compassion essential to this model? Wisdom and compassion practices evidenced in this study of leadership draw from the Mahayana Buddhist ideal of the Bodhisattva, the awakened, peaceful leader (Śantideva, 8th C/1997). The Bodhisattva cultivates six virtues of generosity, discipline, patience, right effort, meditation and wisdom with the fundamental intention of benefiting others (Das, 2007). Generosity, the core inspiration of the Bodhisattva Ideal, manifests as doing what is required at any moment in any situation. Discipline includes doing whatever will help another person. Patience involves trusting that only by allowing situations to reach maturation as they need to, can gentleness, kindness and insight occur and effort means being willing to apply oneself with diligence. Meditation allows one to be more fully present in order to see the possibilities for generosity, discipline, patience and effort and wisdom is an understanding of the interconnectedness and interdependence of all life. These six virtues of the Bodhisattva Ideal serve as a template for cultivating wisdom and compassion, a path to sustain and enhance democratic leadership. Leadership in the developmental model of democracy is concerned above all else with aspiring to the common human good and working to create the conditions that give everyone a chance to fulfill their potential (Woods, 2005, p. 10).

This paper presents findings from an ongoing qualitative study of wisdom and compassion in educational leadership (teachers and administrators in the U.S. and U.K.). Initially, exemplary teachers and administrators were selected through a reputational method. This list was cross-checked against an analysis of student achievement gains since the beginning of the administrators’ tenures, lists of Blue Ribbon Awards (yielding 12 administrators’ names), and National Board Certification lists (yielding 12 teachers’ names). Primary data were then gathered from interviews employing a common, semi-structured interview protocol developed specifically for the Wisdom and Compassion Project and used with every participant (Bogdan & Biklen, 2006; Glesne, 2005). Secondary data were obtained from official school documents and ethnographic notes made during site visits. Interviews were fully transcribed, coded and then analyzed inductively and deductively in relation to the key questions noted above and more generally in terms of the conceptual framework of six wisdom virtues.

Findings across interviewees’ responses, the language of democratic leadership and teachings of the Bodhisattva Path reveal common perspectives regarding wise and compassionate leadership. Interviewees and teachings identify wisdom as recognizing reality, the interdependent nature of all things and the ability to reflect and learn from experience. Exemplars of wise leadership demonstrate compassionate action and the ability to unify and support others in reaching their potential. These findings have led us to a reconceptualization of the democratic leader, the awakened peaceful leader, who helps the community in constructing new knowledge, while creating environments that challenge current policies and procedures. Through the synergy of the Bodhisattva’s virtues and aspirations of the democratic leader, we may find a way toward promoting environments that “strive towards a way of living –in and through relationships—which is oriented towards the values that ultimately represent human progress and goodness” (Woods, 2005, p. 137).