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Sunday, November 27, 2016

WHY ARE THERE SO FEW HEROES?




One of my readers recently asked me a pointed question: Why are there so few heroes? It’s a good question that deserves some thought, especially given how much our world is rife with poverty, famine, violence, natural disasters, and tragic accidents.
We need heroes more than ever. So where are they? Why do they seem to be in such short supply?
Let’s explore four possible reasons.
1.  “To be a hero, you have to learn to be a deviant”
Psychologist Phil Zimbardo uttered this line, and he is right. Heroism requires people to depart from their normal world, to cast aside conventional ways of behaving. Heroes are not ordinary – they are extraordinary.
Examples of heroic deviance permeate our culture. Harry Potter was hardly a typical student at Hogwarts. Jesus of Nazareth was a counter-cultural rebel who defied the prevailing order. Batman is hardly “normal” by any definition. Everyday people who become heroes display a willingness to behave freakishly, as my good friend Dave Rendall likes to say.
2. Heroes must often overcome psychological barriers
Psychologists John Darley and Bibb Latane studied the bystander effect, which refers to the failure of people to help in emergencies when others are around who could potentially help. People tend to diffuse responsibility and assume that others should do the heroic work, a type of psychological laziness that is engendered simply by being in a large group or society.
Here’s the hard truth: Being subject to psychological pressures or social forces that encourage inaction is no excuse for failing to help people who need it. Barriers to heroism can be broken down when we summon the moral courage to do the right thing even when it is hard to do the right thing.
3. Heroism involves risk and potential danger
Emergency situations offer severe challenges to us. Darley and Latane have noted that emergencies have several qualities that make it surprising that any heroes emerge from them. First, emergencies are rare and unexpected. This rarity means that emergencies can easily catch us off-guard and leave us seemingly paralyzed.
Second, emergency situations are often dangerous. To be heroic, we must sometimes be willing to put our own lives at risk to help others. Third, emergencies require immediate action. We can’t stop and ponder the pros and cons of intervening or consult with trusted friends about whether to help. We must act quickly. These three characteristics of emergencies make effective responses to them difficult.
4. Heroism requires knowledge and preparation
A fourth characteristic of emergencies is that they differ widely from each other. Saving a drowning person requires a completely different set of skills compared to the act of saving a heart attack victim. A choking victim needs help from someone trained to perform the Heimlich maneuver, and a person who stops breathing needs someone with CPR training.
Countless times heroes have reported that their training and preparation enabled them to save lives. You can have the best intentions in the world but if you lack the skills to save someone, you render yourself useless in an emergency.
Concluding Thoughts
Heroism isn’t rewarded by society. In fact, it involves great risks, potential danger, a willingness to be deviant, and good preparation. It’s a wonder that anyone steps up to be a hero.
Yet every day, people do choose to act heroically. And that’s the good news – there may be more heroes than we think. When I’ve asked people to name their heroes, over half the heroes named are parents, teachers, coaches, firefighters, healthcare workers, law enforcement, and the military.
These are the unsung heroes of society. They are found in great abundance all around us, but they rarely receive any recognition or fame. They do their heroic work quietly behind the scenes.
There are also people like Matt Langdon and Jason Roy at the Hero Construction Companywho visit schools to train children to become heroes. Preliminary results of a recent doctoral dissertation by Elisabeth Heiner at the Wright Institute suggest that children who watched Langdon’s presentations showed a significant increase in their levels of courage, even 30 days later.
We can indeed equip future generations with the tools to become heroes. In fact, we can all become heroes right now, today, if we are prepared for the challenges mentioned here and are willing to do what it takes to help others.
Further Readings
Allison, S. T., & Goethals, G. R. (2011). Heroes: What they do and why we need them.New York: Oxford University Press.
Heiner, E. (2014). Fostering Heroism (Unpublished doctoral disseration). The Wright Institute, Berkeley, CA.
Langdon, M. (2014). The hero construction companyhttp://www.theherocc.com/
Latane, B., & Darley, J. (1969). Bystander "Apathy". American Scientist, 57, 244-268.
Rendall, D. J. (2011). The freak factor: Discovering uniqueness by flaunting weakness. CreateSpace Independent Publishing.
Zimbardo, P. (2008). The Lucifer effect: Understanding how good people turn evil. New York: Random House.

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WHY JESUS A HERO TO BILLIONS




2. Jesus Was A Revolutionary
Jesus was, and is, a polarizing figure. During his lifetime, his followers witnessed him perform miracles and believed in the new morality that he preached: a message of love, gentleness, generosity, and forgiveness. These values conflicted with Roman values of power and strength.
People admire the courage of a revolutionary. In his day Jesus was a rebel who violated Jewish customs and defied Roman law. Like Socrates of ancient Greece, Jesus could have spared his own life by offering some defense of the social disruptions he caused. But he did not. His threat to the status quo was deemed too great by Roman authorities, and he was gruesomely executed.
3. Jesus Suffered On The Cross
Our research on heroes indicates that people especially honor heroes who experience pain and suffering during their heroic acts. The more that heroes suffer for their cause, the higher the pedestal on which we place them.
The Romans made sure than anyone who died by crucifixion would suffer horrifically. Jesus was violently flogged before his crucifixion. Iron balls and sharp sheep bones were fastened near the ends of the whips. The iron balls caused deep bruising and the bones lacerated the skin. There was ample blood loss and Jesus’ level of pain would have put him a state of shock.
Jesus was then forced to carry the heavy cross to the crucifixion area, where his wrists and heels were nailed to the wooden beams. After hours of agony on the cross, Jesus would have succumbed to a combination of asphyxiation and blood loss.
4. Jesus Died To Save Others
Christians believe that Jesus died to save the world. The circumstances surrounding his death are largely responsible for the formation of the Christian faith. The Gospels tell us that three days after he died, Jesus rose from the dead and was lifted to heaven. The story of the resurrection is a central part of Christianity because it signifies to Christians that God approved of Jesus' work on earth and that Jesus lives forever.
After Jesus died, many of his followers were burned, stoned, or crucified by Roman authorities. This persecution backfired. As martyrs, these Christians were the source of inspiration for millions of people who began practicing the faith.
5. Jesus Transformed Society
Jesus was, and is, a transforming leader, inspiring people and elevating them to new levels of morality. Historian and author H. G. Wells wrote, "I am an historian, I am not a believer, but I must confess as a historian that this penniless preacher from Nazareth is irrevocably the very center of history. Jesus Christ is easily the most dominant figure in all history."
Mahatma Gandhi, a Hindu, had nothing but praise for Jesus, describing him as "a man who was completely innocent, offered himself as a sacrifice for the good of others, including his enemies, and became the ransom of the world." Referring to Jesus' sacrifice at the cross, Gandhi said, "It was a perfect act."
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In summary, there are five reasons for Jesus’ heroism: his birthright, his revolutionary beliefs, his suffering, his mission to save the world, and his transformation of the western world. Will he still be worshipped as a hero 2,000 years from now? We cannot even begin to conjecture. As with many transforming heroes, the legend is compelling, the message is powerful, and there are iconic institutions in place to ensure significant staying power.
Further Reading
Allison, S. T., & Goethals, G. R. (2011). Heroes: What they do and why we need them. New York: Oxford University Press.
Allison, S. T., & Goethals, G. R. (2013). Heroic leadership: An influence taxonomy of 100 exceptional individuals. New York: Routledge.
Campbell, J. (1949). The hero with a thousand faces. New York: New World Library.
Franco, Z. E., Blau, K., & Zimbardo, P. G. (2011). Heroism: A conceptual analysis and differentiation between heroic action and altruism. Review of General Psychology, 15, 99-113.
Goethals, G. R., & Allison, S. T. (2012). Making heroes: The construction of courage, competence, and virtue. Advances in Experimental Social Psychology. San Diego: Elsevier.

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What’s Holding You Back From Becoming a Hero?




The question I have for you, the reader, is: What inner quality are you missing that is holding you back from becoming the hero of your own life story? Another way to put it:What attributes are you missing that you need for success?
If you’re like millions of people, you aren’t sure what you’re missing. Circumstances may not yet have revealed your missing quality. Or people have yet to enter your life who can guide you. If that’s the case, be patient. Buddhists have a saying: “When the student is ready, the teacher will appear.”
Who are the teachers in your life? Let’s look at two examples of how heroes in the movies have received help from others to receive their missing qualities.
The Wizard of Oz. In the classic 1939 movie, The Wizard of Oz, Dorothy is sent by a tornado to the strange Land of Oz. Her quest is to find her way home, and she receives help from three unlikely sources—a scarecrow, a tin man, and a lion. She is mentored by a friendly witch named Glinda and, later, by a mysterious wizard. Along the way she overcomes an evil witch, flying monkeys, and apple-throwing trees.
Dorothy’s missing quality is an understanding of “home”. Her new friends teach her that she has always possessed the power to get home. She discovers that home means more than just your house or apartment. It's wherever the people you love—and who love you—are found.
Gravity. Nominated for Best Picture in 2013, Gravity stars Sandra Bullock as Dr. Ryan Stone, a scientist stranded in space after her space capsule is damaged. Dr. Stone is terrified and appears to lack the confidence and inner resources to survive her dire situation.
Veteran astronaut Matt Kowalski, played by George Clooney, is there to mentor her and instill her with confidence. Dr. Stone summons the courage and resourcefulness to cheat death and return to earth safely.
Movie heroes are not the only ones who benefit from good mentor figures. Rocker GeneSimmons credits his mother for teaching him prudence and self-control. Actor Jennifer Lawrence has thanked her father for helping her learn how to deal with adversity. Barack Obama has said that his grandmother, Madelyn Dunham, taught him the importance of sacrifice: “She's the one who put off buying a new car or a new dress for herself so that I could have a better life.”
In every good hero story, the hero discovers that he or she is missing something and receives help from others to acquire what’s missing. Every human life is a hero-like journey, making it imperative that each one of us identifies our missing quality.
Here are four steps you can take—not necessarily in this order:
1. Make an inventory of your strengths and weaknesses as a person.
2. Develop a list of your life goals.
3. Assess what’s missing to achieve your goals. List the strengths you lack and the weaknesses that need removal.
4. Find mentor figures to help you.
Some people do Step 4 first. A good mentor can help you identify your strengths and pinpoint what qualities are needed to fulfill your goals. Good mentors should be brutally honest about what you’re missing and how to acquire the qualities you lack.
Many of us fail, and fail badly, before we are willing to seek the help of a mentor figure. Learning from our failures and getting help from mentors is a sign of healthy human development.
Identifying missing qualities and acquiring them is essential for heroes to succeed with their missions. The discovery (or recovery) of these attributes is the basis for the personal transformation that the hero undergoes during the journey. The most satisfying heroes we encounter in storytelling and in real life are heroes who experience this transformative discovery of their missing quality.
Two final caveats:
1) Beware the dark mentor. As movies such as Whiplash and Fifty Shades of Grey show us, there are false mentors out there who will send you in the wrong direction. Choose your teachers carefully.
2) Get to know your strengths, too. Yes, identifying your weaknesses is important. But knowing your strengths and how to apply them to achieve your goals can be equally useful.
                     Bibliography
Allison, S. T., & Goethals, G. R. (2011). Heroes: What they do and why we need them. New York: Oxford University Press.
Allison, S. T., & Goethals, G. R. (2013). Heroic leadership: An influence taxonomy of 100 exceptional individuals. New York: Routledge.
Campbell, J. (1949). The hero with a thousand faces. New York: New World Library.
Franco, Z. E., Blau, K., & Zimbardo, P. G. (2011). Heroism: A conceptual analysis and differentiation between heroic action and altruismReview of General Psychology, 15, 99-113.
Goethals, G. R., & Allison, S. T. (2012). Making heroes: The construction of courage, competence, and virtue. Advances in Experimental Social Psychology. San Diego: Elsevier.
Smith, G., & Allison, S. T. (2014). Reel heroes, Volume 1. Agile Writer Press.

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Want To Be A Hero? Embrace Suffering and Sacrifice


Are pain and suffering destructive experiences to be avoided, or are they opportunities for people to develop an extraordinary life? The wisdom of spiritual philosophies throughout the ages has converged with modern psychological research to produce an answer: Suffering and sacrifice offer profound gains, advantages, and opportunities to those open to such boons.
Our review of the wisdom gleaned from theology and psychology reveals at least six beneficial effects of suffering. These include the idea that suffering (1) has redemptive qualities, (2) signifies important developmental milestones, (3) fosters humility, (4) elevates compassion, (5) encourages social union and action, and (6) provides meaning and purpose.
1. Suffering is Redemptive
Buddhism teaches us that suffering is inevitable but can also be a catalyst for personal and spiritual growth. The Buddha cautioned that the desire for enlightenment and awakening asks much from those who seek it. One must turn toward the suffering to conquer it. Buddhists redeem themselves by channeling the full energy of their attachments to the physical world – the cause of all suffering – into compassionate concern for others.
Christianity also embraces the redemptive value of suffering. Foremost in the Judeo-Christian tradition is the idea that all human suffering stems from the fall of man (Genesis 1:31). The centerpiece of suffering in the New Testament is, of course, the portrayal of the passion of Christ through the Synoptic Gospels. For Christians, Christ's suffering served the purpose of redeeming no less than the entire human race, elevating Jesus into the role of the Western world’s consummate spiritual leader for the past two millennia.
Our previous work on the psychology of heroism has identified personal transformation through struggle as one of the defining characteristics of heroic leadership. Nelson Mandela, for example, endured 27 years of harsh imprisonment before assuming the presidency of South Africa. Mandela’s ability to prevail after such long-term suffering made him an inspirational hero worldwide. Desmond Tutu opined that Mandela’s suffering “helped to purify him and grow the magnanimity that would become his hallmark”.
In the field of positive psychology, scholars have acknowledged the role of suffering in the development of healthy character strengths. Positive psychology recognizes beneficial effects of suffering through the principles of posttraumatic growth, stress-related growth, positive adjustment, positive adaptation, and adversarial growth.
A study of character strengths measured before and after the September 11th terrorist attacks showed an increase in people’s “faith, hope, and love”. The redemptive development of hope, wisdom, and resilience as a result of suffering is said to have contributed to the leadership excellence of figures such as Helen Keller, Aung San Suu Kyi, Mahatma Gandhi, Malala Yousafzai, Stephen Hawking, Franklin D. Roosevelt, Shiva Nazar Ahari, Oprah Winfrey, J. K. Rowling, and Ludwig van Beethoven, among others.
2. Suffering Signifies a Necessary “Crossover” Point in Life
Psychologists who study lifespan development have long known that humans traverse through various stages of maturation from birth to death. Each necessary entanglement on the human journey represents painful progress toward becoming fully human, each struggle an opportunity for people to achieve the goal of wholeness. According to Erik Erikson, people must successfully negotiate a specific crisis associated with each growth stage. If mishandled, the crisis can produce suffering, and it is this suffering produces the necessary motivation for progression to the subsequent stage.
A recurring theme in world literature is the idea that people must plummet to physical and emotional depths before they can ascend to new heights. In The Odyssey, the hero Odysseus descends to Hades where he meets the blind prophet Tireseas. Only at this lowest of points, in the depths of the underworld, is Odysseus given the gift of insight about how to become the wise ruler of Ithaca. The Apostles’ Creed tells of Jesus descending into hell before his ascent to heaven. Somehow, the author(s) of the creed deemed it absolutely necessary for Jesus to fall before he could “rise” from the dead.
In eastern religious traditions, such as Hinduism, one encounters the idea that suffering follows naturally from the commission of immoral acts in one’s current or past life. This type of karma involves the acceptance of suffering as a just consequence and as an opportunity for spiritual progress.
The message is clear: we must die, or some part of us must die, before we can live, or at least move forward. If we resist that dying – and most every one of us does – we resist what is good for us and hence bring about our own suffering. Psychoanalyst Carl Jung observed that “the foundation of all mental illness is the avoidance of true suffering.”
Paradoxically, if we avoid suffering, we avoid growth. People who resist any type of dying will experience necessary suffering. Those who resist suffering are ill equipped to serve as the leaders of society. Our most heroic leaders, like Nelson Mandela, have been “through the fire” and have thus gained the wisdom and maturity to lead wisely.
3. Suffering Encourages Humility
Spiritual traditions from around the world emphasize that although life can be painful, a higher power is at work using our circumstances to humble us and to shape us into what he, she, or it wants us to be. C.S. Lewis once noted, "God whispers to us in our pleasures, speaks to us in our conscience, but shouts in our pains: It is His megaphone to rouse a deaf world." Richard Rohr opines that suffering “doesn’t accomplish anything tangible but creates space for learning and love.” Suffering serves the purpose of humbling us and waking us from the dream of self-sufficiency.
Humility is a major step toward “recovery” in twelve-step programs such Alcoholics Anonymous, Overeaters Anonymous, Gambler’s Anonymous, and Al-Anon. Step 1 asks participants in these programs to admit their total powerlessness over their addiction. The spiritual principle at work here is the idea that victory is only possible through admitting defeat. Richard Rohr argues that only when people reach the limits of their private resources do they become willing to tap into the “ultimate resource” – God, Allah, the universe, or some power greater than themselves.
In twelve-step programs, pain, misery, and desperation become the keys to recovery. Step 7 asks program members to “humbly ask God” to remove personal defects of character (italics added). This humility can only be accomplished by first admitting defeat and then accepting that one cannot recover from addiction without assistance from a higher power. In the end, selflessly serving others – Step 12 -- is pivotal in maintaining one’s own sobriety and recovery.
4. Suffering Stimulates Compassion
Suffering also invokes compassion for those who are hurting. Every major spiritual tradition emphasizes the importance of consolation, relief, and self-sacrificial outreach for the suffering. Buddhist use two words in reference to compassion. The first is karuna, which is the willingness to bear the pain of another and to practice kindness, affection, and gentleness toward those who suffer. The second term is metta, which is an altruistickindness and love that is free of any selfish attachment.
Biblical references to compassion abound. According to James 1:27, “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction.” In Mark 6:34: “When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things.” For Jesus, compassion for the poor, the sick, the hungry, the unclothed, the widowed, the imprisoned, and the orphaned was at the core of his heroic leadership.
Psychologists have found that just getting people to think about the suffering of others activates the vagus nerve, which is associated with compassion. Having people read uplifting stories about sacrifice increases empathy to the same degree as various kinds of spiritual practices such as contemplation, prayer, meditation, and yoga. Being outside in a beautiful natural setting also appears to encourage greater compassion. Feelings of awe and wonder about the universe and the miracle of life can increase both sympathy and compassion.
Being rich and powerful may also undermine empathic responses. In a series of fascinating studies, researchers observed the behavior of drivers at a busy four-way intersection. They discovered that drivers of luxury cars were more likely to cut off other motorists rather than wait their turn at the intersection. Luxury car drivers were more likely to speed past a pedestrian trying to use a crosswalk rather than let the pedestrian cross the road. Compared to lower and middle-class participants, wealthy participants also showed little heart rate change when watching a video of children with cancer.
These data suggest that more powerful and wealthy people are less likely to show compassion for the less fortunate than are the weak and the poor. Heroic leaders are somehow able to guard against letting the power of their position compromise their values of compassion and empathy for the least fortunate.
5. Suffering Promotes Social Union and Collective Action
Sigmund Freud wrote, “We are never so defenseless against suffering as when we love, never so forlornly unhappy as when we have lost our love object or its love.” It is clear that Freud viewed social relations as the cause of suffering. In contrast, the spiritual view of suffering reflects the opposite position, namely, that suffering is actually the cause of our social relations. Suffering brings people together and is much better than joy at creating bonds among group members.
Psychologist Stanley Schachter told his research participants that they were about to receive painful electric shocks. Before participating in the study, they were asked to choose one of two waiting rooms in which to sit. Participants about to receive shocks were much more likely to choose the waiting room with people in it compared to the empty room. Schachter concluded that misery loves company.
Schachter then went a step further and asked a different group of participants, also about to receive the shocks, if they would prefer to wait in a room with other participants who were about to receive shocks, or a room with participants who would not be receiving shocks. Schachter found that participants about to receive shocks much preferred the room with others who were going to share the same fate. His conclusion: misery doesn’t love any kind of company; misery loves miserable company.
Effective leaders intuitively know how to use suffering to rally people behind a cause. This leadership skill can be used to achieve evil ends, as when Adolf Hitler roused the German people to action after their nation suffered from the aftermath of the first world war. Leadership that uses suffering to achieve a moral or higher purpose can be said to be heroic leadership. Winston Churchill and Franklin D. Roosevelt were masters at capitalizing on the suffering of British and American citizens to bolster resilience and in-group morale. Suffering can be the glue that binds and heals after everything has seemingly shattered.
Suffering can also mobilize people. The suffering of impoverished Americans during the Great Depression enabled Franklin Roosevelt to implement his New Deal policies and programs. Later, during World War II, both he and Churchill cited the suffering of both citizens and soldiers to promote the rationing of sugar, butter, meat, tea, biscuits, coffee, canned milk, firewood, and gasoline.
In North America, African-Americans were subjugated by European-Americans for centuries, and from this suffering emerged the heroic leadership of Rosa Parks, Martin Luther King, Jr., and Jesse Jackson, among others. The suffering of women inspired Susan B. Anthony, Elizabeth Cady Stanton, and a host of other heroic activists to promote the women’s suffrage movement.
6. Suffering Instills Meaning and Purpose
The sixth and final benefit of suffering resides in the meaning and purpose that suffering imparts to the sufferer. Many spiritual traditions underscore the role of suffering in bestowing a sense of significance and worth to life. In Islam, the faithful are asked to accept suffering as Allah’s will and to submit to it as a test of faith. Followers are cautioned to avoid questioning or resisting the suffering; one simply endures it with the assurance that Allah never asks for more than one can handle.
For Christians, countless scriptural passages emphasize discernment of God’s will to gain an understanding of suffering or despair. Suffering is endowed with meaning when it is attached to a perception of a divine calling in one’s life or a belief that all events can be used to fulfill God’s greater and mysterious purpose.
Friedrich Nietzche once observed that “to live is to suffer, to survive is to find some meaning in the suffering”. Psychiatrist and concentration camp survivor Viktor Frankl suggested that a search for meaning transforms suffering into a positive, life-altering experience: “In some way, suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice.... That is why man is even ready to suffer, on the condition, to be sure, that his suffering has a meaning” (145). It appears that the search for meaning not only alleviates suffering; the absence of meaning can cause suffering.
The ability to derive meaning from suffering is a hallmark characteristic of heroism in myths and legends. Comparative mythologist Joseph Campbell (1949) discovered that all great hero tales from around the globe share a common structure, which Campbell called the hero monomyth. A key component of the monomyth is the hero’s ability to endure suffering and to triumph over it. Heroes discover, or recover, an important inner quality that plays a pivotal role in producing a personal transformation that enables the hero to rise about the suffering and prevail.
Suffering is one of many recurring phenomena found in classic hero tales. Other phenomena endemic to hero tales include love, mystery, eternity, infinity, God, paradox, meaning, and sacrifice. Richard Rohr calls these phenomena transrational experiences. An experience is considered transrational when it defies logical analysis and can only be understood (or best understood) in the context of a good narrative. We can better understand the underlying meaning of suffering within an effective story.
The legendary poet William Wordsworth must have been intuitively aware of the transrational nature of suffering, sacrifice, and the infinite when he penned the following line: “Suffering is permanent, obscure and dark, and shares the nature of infinity.” Joseph Campbell connected the dots between suffering and people’s search for meaning. According to Campbell, the hero’s journey is “the pivotal myth that unites the spiritual adventure of ancient heroes with the modern search for meaning.”
Conclusion
For an individual or a group to move forward or progress, something unpleasant must be endured (suffering) or something pleasant must be given up (sacrifice). Humanity’s most effective and inspiring leaders have sustained immense suffering, made harrowing sacrifices, or both. These leaders’ suffering and sacrifice set them apart from the masses of people who deny, decry, or defy these seemingly unsavory experiences.
Great heroic leaders understand that suffering redeems, augments, defines, humbles, elevates, mobilizes, and enriches us. These enlightened leaders not only refuse to allow suffering and sacrifice to defeat them; they use suffering and sacrifice as assets to be mined for psychological advantages and inspiration. Individuals who successfully plumb the spiritual treasures of suffering and sacrifice have the wisdom and maturity to evolve into society’s most transcendent leaders.
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This article is based on a chapter authored by Scott Allison and Gwendolyn C. Setterberg, soon to be published in ‘Frontiers in Spiritual Leadership: Discovering the better angels of our nature', in early 2016. The exact reference for the article is:
Allison, S. T., & Setterberg, G. C. (2016). Suffering and sacrifice: Individual and collective benefits, and implications for leadership. In Allison, S. T., Kocher, C. T., & Goethals, G. R. (Eds), Frontiers in Spiritual Leadership: Discovering the better angels of our nature. New York: Palgrave Macmillan.
Bibliography
Allison, S. T., & Cecilione, J. L. (2015). Paradoxical truths in heroic leadership: Implications for leadership development and effectiveness. In R. Bolden, M. Witzel, & N. Linacre (Eds.), Leadership paradoxes. London: Routledge.
Allison, S. T., Eylon, D., Beggan, J.K., & Bachelder, J. (2009). The demise of leadership: Positivity and negativity in evaluations of dead leaders. The Leadership Quarterly, 20, 115-129.
Allison, S. T., & Goethals, G. R. (2008). Deifying the dead and downtrodden: Sympathetic figures as inspirational leaders. In C.L. Hoyt, G. R. Goethals, & D. R. Forsyth (Eds.), Leadership at the crossroads: Psychology and leadership. Westport, CT: Praeger.
Allison, S. T., & Goethals, G. R. (2014). “Now he belongs to the ages”: The heroic leadership dynamic and deep narratives of greatness. In Goethals, G. R., Allison, S. T., Kramer, R., & Messick, D. (Eds.), Conceptions of leadership: Enduring ideas and emerging insights. New York: Palgrave Macmillan.
Campbell, J. (1949). The hero with a thousand faces. New World Library.
Cambpell, J. (1971). Man & Myth: A Conversation with Joseph Campbell. Psychology Today, July 1971.
Diehl, U. (2009). Human suffering as a challenge for the meaning of life. International Journal of Philosophy, Religion, Politics, and the Arts, 4(2).
Frankl, V. (1946). Man’s search for meaning. New York: Beacon Press.
Goethals, G. R. & Allison, S. T. (2012). Making heroes: The construction of courage, competence and virtue. Advances in Experimental Social Psychology, 46, 183-235. doi: 10.1016/B978-0-12-394281-4.00004-0
Goethals, G. R., & Allison, S. T. (2016). Transforming motives and mentors: The heroic leadership of James MacGregor Burns. Unpublished manuscript, University of Richmond.
Goethals, G. R., Allison, S. T., Kramer, R., & Messick, D. (Eds.) (2014). Conceptions of leadership: Enduring ideas and emerging insights. New York: Palgrave Macmillan.
Gunderman (2002). Is suffering the enemy? The Hastings Center Report, 32, 40-44.
Hall, Langer, & Martin (2010). The role of suffering in human flourishing: Contributions from positive psychology, theology, and philosophy. Journal of Psychology and Theology, 38, 111-121.

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Duterte to raise Lapu-Lapu as national hero_REFERENCE


image credit: annoyz view.wordpress.com

Duterte to raise Lapu-Lapu as national hero

 Friday, May 20, 2016
NOW that the country's presumptive president is a Bisaya, Lapu-Lapu, a "Bisaya" hero who fought the Spanish forces who landed on the island of Mactan over 300 years ago, will be included in the list of national heroes.
Presumptive president Rodrigo Duterte, in an interview with Sun.Star Media Group on Wednesday dawn, May 18, said he will raise Lapu-Lapu as a national hero.
"I will raise Lapu-Lapu as a national hero... He was the first guy to resist imperialism. He not only resisted imperialists, he killed imperialists," Duterte said.
During his campaign speeches, Duterte reminded the crowd about how Lapu-Lapu fought Spanish colonizers who landed in Mactan Island in 1521.
Lapu-Lapu, who was one of the datus or ruler in Mactan Island, eventually killed Ferdinand Magellan, the Portuguese explorer who led the Spanish expedition to the East Indies in search of the Spice Island.
Though Lapu-Lapu is regarded as the first Filipino hero as he was the first native to resist Spanish colonization, he is not included in the list of national heroes recommended by the National Heroes Committee (NHC).
On March 28, 1993, then President Fidel V. Ramos issued Executive Order 75 entitled “Creating the National Heroes Committee Under the Office of the President,” according to the National Commission for Culture and the Arts' (NCCA) website at ncca.gov.ph.
On November 15, 1995, the NHC, based on its criteria, selected nine Filipino historical figures to be recommended as national heroes.
The committee listed Jose Rizal, Andres Bonifacio, Emilio Aguinaldo, Apolinario Mabini, Marcelo H. del Pilar, Sultan Dipatuan Kudarat, Juan Luna, Melchora Aquino, and Gabriela Silang as national heroes.
"What the Manila people did was, instead of raising him (Lapu-Lapu) to the level and dignity of a hero, pu--ng-ina, he was demoted. Isda na lang, escabeche (They named a grouper fish after him)," Duterte told Sun.Star on Wednesday.
"I will assign this to the proper office. I will issue a decree that Lapu-Lapu should be included in the listings of the national heroes," Duterte added. (Sunnex)

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Selection And Proclamation Of National Heroes And Laws Honoring Filipino Historical Figures_REFERENCE


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Selection And Proclamation Of National Heroes And Laws Honoring Filipino Historical Figures

Executive Summary
No law, executive order or proclamation has been enacted or issued officially proclaiming any Filipino historical figure as a national hero. However, because of their significant roles in the process of nation building and contributions to history, there were laws enacted and proclamations issued honoring these heroes.
Even Jose Rizal, considered as the greatest among the Filipino heroes, was not explicitly proclaimed as a national hero. The position he now holds in Philippine history is a tribute to the continued veneration or acclamation of the people in recognition of his contribution to the significant social transformations that took place in our country.
Aside from Rizal, the only other hero given an implied recognition as a national hero is Andres Bonifacio whose day of birth on November 30 has been made a national holiday.
Despite the lack of any official declaration explicitly proclaiming them as national heroes, they remain admired and revered for their roles in Philippine history. Heroes, according to historians, should not be legislated. Their appreciation should be better left to academics. Acclamation for heroes, they felt, would be recognition enough.
1. Selection and Proclamation of National Heroes

1.1 National Heroes Committee
On March 28, 1993 , President Fidel V. Ramos issued Executive Order No.75 entitled “Creating the National Heroes Committee Under the Office of the President”.
The principal duty of the Committee is to study, evaluate and recommend Filipino national personages/heroes in due recognition of their sterling character and remarkable achievements for the country.
1.2 Findings and Recommendations of the National Heroes Committee
In compliance with Executive Order No. 75 dated March 28, 1993 , the National Heroes Committee submitted its findings and recommendations.
1.2.1 Criteria for National Heroes
The Technical Committee of the National Heroes Committee held a series of meetings on June 3, 1993 , August 19,1993 , September 12, 1994 and November 15, 1995 , defining, discussing and deliberating upon the merits of the various definitions and criteria of a hero. The Committee adopted the following criteria as basis for historical researchers in determining who among the great Filipinos will be officially proclaimed as national heroes:
Criteria for National Heroes
(Adopted by the Technical Committee of the National Heroes Committee on June 3, 1993 , Manila . Members of the Committee included Drs. Onofre D. Corpuz, Samuel K. Tan, Marcelino Foronda, Alfredo Lagmay, Bernardita R. Churchill, Serafin D. Quiason, Ambeth Ocampo, then known as Dom Ignacio Maria, Prof. Minerva Gonzales and Mrs. Carmen Guerrero-Nakpil)
1. Heroes are those who have a concept of nation and thereafter aspire and struggle for the nation’s freedom. Our own struggle for freedom was begun by Bonifacio and finished by Aguinaldo, the latter formally declaring the revolution’s success. In reality, however, a revolution has no end. Revolutions are only the beginning. One cannot aspire to be free only to sink back into bondage.
2. Heroes are those who define and contribute to a system or life of freedom and order for a nation. Freedom without order will only lead to anarchy. Therefore, heroes are those who make the nation’s constitution and laws, such as Mabini and Recto. To the latter, constitutions are only the beginning, for it is the people living under the constitution that truly constitute a nation.
3. Heroes are those who contribute to the quality of life and destiny of a nation. (As defined by Dr. Onofre D. Corpuz)
Additional Criteria for Heroes
(Adopted by the Technical Committee of the National Heroes Committee on November 15, 1995, Manila)
1. A hero is part of the people’s expression. But the process of a people’s internalization of a hero’s life and works takes time, with the youth forming a part of the internalization.
2. A hero thinks of the future, especially the future generations.
3. The choice of a hero involves not only the recounting of an episode or events in history, but of the entire process that made this particular person a hero. (As defined by Dr. Alfredo Lagmay)
1.2.2 Historical Figures Recommended as National Heroes
On November 15, 1995 , the Technical Committee after deliberation and careful study based on Dr. Onofre D. Corpuz’ and Dr. Alfredo Lagmay’s criteria selected the following nine Filipino historical figures to be recommended as National Heroes:
a. Jose Rizal
b. Andres Bonifacio
c. Emilio Aguinaldo
d. Apolinario Mabini
e. Marcelo H. del Pilar
f. Sultan Dipatuan Kudarat
g. Juan Luna
h. Melchora Aquino
i. Gabriela Silang

1.2.3
 Status of the Report/Recommendations Submitted by the National Heroes Committee.
Since the submission of the report/recommendations by the National Heroes Committee to then Secretary Ricardo T. Gloria of the Department of Education, Culture and Sports on November 22,1995 , no action has been taken. This was probably because this might trigger a flood of requests for proclamations. Another possibility is that the proclamations can trigger bitter debates involving historical controversies about the heroes.
2. Laws Honoring/ Commemorating Filipino Historical Figures
2.1 Heroes

2.1.1
 Jose Rizal

2.1.1.1
 Decree of December 20, 1898 , issued by General Emilio Aguinaldo, declared December 30 of every year a day of national mourning in honor of Dr. Jose Rizal and other victims of the Philippine Revolution.

2.1.1.2
 Act No. 137, which organized the politico-military district of Morong into the Province of Rizal , was the first official step taken by the Taft Commission to honor our greatest hero and martyr.

2.1.2 Andres Bonifacio


2.1.2.1 Act No. 2946
, enacted by the Philippine Legislature on February 16, 1921 , made November 30 of each year a legal holiday to commemorate the birth of Andres Bonifacio

2.1.2.2 Act No. 2760
, issued on February 23, 1918 , confirmed and ratified all steps taken for the creation, maintenance, improvement of national monuments and particularly for the erection of a monument to the memory of Andres Bonifacio

2.1.3 Other Heroes


2.1.3.1 Act No. 3827
, enacted by the Philippine Legislature on October 28, 1931 , declared the last Sunday of August of every year as National Heroes Day.

2.1.3.2 Proclamation No. 510
, issued by Pres. Fidel V.Ramos on November 30, 1994 , declared the year 1996 as the year of Filipino Heroes as a tribute to all Filipinos who, directly and indirectly, gave meaning and impetus to the cause of freedom, justice, Philippine independence and nationhood.

2.1.3.3 R.A. No. 9070
, April 8, 2001, declaring the eighteenth of December of every year as a special working public holiday throughout the country to be known as the Graciano Lopez-Jaena Day

2.2 Other Historical Figures


2.2.1 R.A. No. 6701
, February 10, 1989, declaring September One of every year, the death anniversary of Gregorio Aglipay y Labayan, as Gregorio L. Aglipay Day and a special non-working holiday in the Municipality of Batac, Province of Ilocos Norte
2.2.2 R.A. No. 7285, March 24, 1992, declaring February Nineteen of each year as Doña Aurora Aragon Quezon Day a special nonworking holiday in the Province of Aurora in order to commemorate the birth anniversary of Doña Aurora Aragon Quezon, the first President of the Philippine National Red Cross, and Foundation Day of the Province

2.2.3 R.A. No. 7805
, September 1, 1994, declaring January 28 of every year as a non-working special public holiday in the City of Cavite to be known as Julian Felipe Day
2.2.4 R.A. No. 7950, March 25, 1995, declaring December Eighteen of every year as “Araw ng Laguna” and a special working day in the Province of Laguna and the City of San Pablo to commemorate the memory and death of the late Governor Felicisimo T. San Luis

2.2.5 R.A. No. 9067
, April 8, 2001 , declaring April 15 of every year as President Manuel A. Roxas Day which shall be observed as a special working public holiday in the Province of Capiz and the City of Roxas
*From the Reference and Research Bureau Legislative Research Service, House of Congress

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