Publications of Venkat R. Krishnan

69. "Strategic human resource management and firm performance: Mediating role of transformational leadership" [with Surabhi Loshali]. Journal of Strategic Human Resource Management, 2 (No 1, Feb 2013), 9-19.

Abstract. Relationships between transformational leadership, strategic human resource (HR) practices, and firm performance were studied using a sample of 121 managers from different organizations in India. Transformational leadership was measured by requesting respondents to judge how frequently each of 20 statements fitted the CEO or the head of the organization. Strategic HR was measured by requesting respondents to indicate their opinions and feelings on the extent to which their organization was characterized by each of the 18 items listed. Firm performance was measured through six parameters—market share growth, sales growth, return on investment, return on assets, return on sales, overall performance—as perceived by the respondent. The score on each performance parameter was recorded in comparison to the major competitors of the organization during the previous year. Results show that strategic HR partially mediates the relationship between transformational leadership and performance.

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68. "Effects of beliefs in Indian philosophy: Paternalism and citizenship behaviors" [with Zubin R. Mulla]. Great Lakes Herald, 6 (No 2, Sep 2012), 26-35.

Abstract. We investigate the effects of beliefs in Indian philosophy (karma, atma, and moksha) on paternalism and citizenship behaviors. First, we studied the relationship between self-reported beliefs in Indian philosophy and sexism by studying a group of 257 students in a management institute. Second, we studied the relationship between self-reported beliefs in Indian philosophy and supervisor reported organizational citizenship behavior by studying a group of 205 leader-follower pairs from two large Indian organizations. We found that individuals who had a strong belief in Indian philosophy displayed attitudes of benevolent sexism (specifically paternalism) towards women and some citizenship behaviors.

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67. "Transformational leadership and personal outcomes: Empowerment as mediator." Leadership & Organizational Development Journal, 33 (No 6, 2012), 550-563.

Abstract. Data were collected from 285 managers (69 females & 215 males) of a large manufacturing organization in western India. They responded to questions about their superior’s transformational leadership and their own empowerment, meaning in life and wellbeing. Findings: Empowerment mediated the relationship between transformational leadership and follower’s meaning in life and wellbeing.

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66. "Impact of gender and transformational leadership on ethical behaviors" [with Preethy Balasubramanian]. Great Lakes Herald, 6 (No 1, Mar 2012), 45-58.

Abstract. Using a sample of 102 managers from a large nationalized bank in India, the study looked at the effect of leader femininity and masculinity on transformational leadership and the relationship between all the three with leader ethical behavior. Results show that leader’s femininity is the stronger predictor of transformational leadership and masculinity explains additional variance in transformational leadership. Femininity, masculinity, and transformational leadership are positively related to leader’s ethical behaviors. The relationship between transformational leadership and ethics is stronger for those lower on femininity as compared to those higher on femininity.

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65. "Transformational leadership and Karma-Yoga: Enhancing followers' duty-orientation and indifference to rewards" [with Zubin R. Mulla]. Psychology & Developing Societies, 24 (No 1, Mar 2012), 85-117.

Abstract. This article attempts to validate James MacGregor Burns’s hypothesis that transformational leaders raise followers to higher levels of morality. Morality in the Indian context is conceptualised as Karma-Yoga, the Indian work ideal. Karma-Yoga is defined as a technique for performing actions such that the soul is not bound by the results of the actions and is operationalised in the form of three dimensions, viz., duty-orientation, indifference to rewards and equanimity. We hypothesised that transformational leaders move followers towards the Indian work ideal, that is, Karma-Yoga, and this relationship is moderated by the duration of the leader–follower relationship and the frequency of leader–follower interaction. We studied 329 executives across India. Regression analysis showed that transformational leadership was significantly related to two of the three dimensions of Karma-Yoga (viz., duty-orientation and indifference to rewards). Analysis of split samples of high/low duration of leader–follower relationship and high/low frequency of leader–follower interaction showed that the duration of leader–follower relationship and frequency of leader–follower inter-action moderated the relationship between transformational leadership and follower’s Karma-Yoga such that high duration of leader–follower relationship and high frequency of leader–follower interaction enhanced the impact of transformational leadership on follower’s Karma-Yoga.

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64. "Is Karma-Yoga possible? Can we be hardworking without being ambitious?" [with Zubin R. Mulla]. Great Lakes Herald, 5 (No 2, Sep 2011), 46-55.

Abstract. Karma-Yoga implies being duty-oriented which in turn leads to being indifferent to the rewards, and being equally open to pleasure and pain. A commonly expressed doubt about Karma-Yoga is- how can we put in efforts without expecting any reward in return for our efforts? Using a modified list of Rokeach’s instrumental values, we investigate if 112 Indian students see any difference between the values "ambitious" and "hardworking." Additionally on a sub-sample of 77 students, we see if the extent of Karma-Yoga (duty-orientation) determines the extent of to which individuals can distinguish amongst these two values. We find support for our suggestion that for individuals who are high on Karma-Yoga, being "hardworking" will be more important than being "ambitious."

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63. "Transformational leadership: Do the leader's morals matter and do the follower's morals change?" [with Zubin R. Mulla]. Journal of Human Values, 17 (No 2, Oct 2011), 129-143.

Abstract. In a study of 205 leader–follower pairs, we investigated the impact of the leader’s values and empathy on followers’ perception of transformational leadership and the effect of transformational leadership on followers’ values and empathy. The moderating effect of leader–follower relationship duration on the effect of transformational leadership on followers’ values and empathy was also investigated. We found that the leader’s values were related to transformational leadership and transformational leadership was related to followers’ values. Over time, the relationship between transformational leadership and followers’ empathy and values became stronger.

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62. "Leader’s femininity and transformational leadership: Mediating role of leader’s emotional intelligence" [with Nithiya Loganathan]. Great Lakes Herald, 4 (No 2, Sep 2010), 53-72.

[An earlier version of this paper was presented at the annual conference of the Administrative Sciences Association of Canada, Regina (Canada), May 2010.]

Abstract. Using a sample of 110 doctor-nurse dyads and data collected from 5 hospitals in southern India, this study shows how leader’s gender (femininity and masculinity) and emotional intelligence affect transformational leadership. Results show that leader’s emotional intelligence mediates the relationship between leader’s femininity and transformational leadership. Masculinity is also positively correlated to emotional intelligence.

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61. Do Karma-Yogis make better leaders? Exploring the relationship between the leader's Karma-Yoga and transformational leadership [with Zubin R. Mulla]. Journal of Human Values, 15 (No 2, 2009), 167-183.

Abstract. This paper validates James MacGregor Burns’ hypothesis that moral development is a critical qualification of transformational leaders. In India, morality is conceptualized as Karma-Yoga, a technique for performing actions such that the soul is not bound by the results of the actions. Karma-Yoga has three dimensions, viz. duty-orientation, indifference to rewards, and equanimity, and constitutes a comprehensive model for moral development in the Indian context. We studied 205 leader-follower pairs to investigate the impact of leader’s Karma-Yoga and follower’s belief in Indian philosophy on the follower’s perception of transformational leadership. We found that leader’s duty-orientation was related to leader’s charisma and inspirational motivation. The relationship was strengthened when follower’s belief in Indian philosophy was high. The findings support a model of Indian transformational leadership built on the fundamental beliefs in Indian philosophy and duty-orientation.

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60. Do transformational leaders raise followers to higher levels of morality? Validating James Macgregor Burns' hypothesis in the Indian context using Karma-Yoga [with Zubin R. Mulla]. Proceedings of the annual conference of the Administrative Sciences Association of Canada, Niagara Falls (Ontario), June 2009.

Abstract. Using a sample of 329 executives in India, this study shows that transformational leadership is positively related to two dimensions of followers’ Karma-Yoga or moral development—duty-orientation, and indifference to rewards. Duration of leader-follower relationship moderates the effect on both the dimensions of Karma-Yoga, and frequency of leader-follower interaction moderates the effect on duty-orientation.

59. "Effect of transformational leadership on followers’ affective and normative commitment: Culture as moderator" [with Sudha Ramachandran]. Great Lakes Herald, 3 (No 1, 2009), 23-38.

Abstract. Using a sample of 98 employees working in U.S., India, and China, the study shows that affective and normative commitment are positively related to transformational leadership. Normative commitment is higher in India-China combined than in the U.S. Transformational leadership is positively related to normative commitment in India and China but not in the U.S. and to affective commitment in the U.S. and India but not in China.

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58. "Impact of MBA education on students’ values: Two longitudinal studies." Journal of Business Ethics, 83 (No 2, 2008), 233-246.

Abstract. The impact of two-year residential fulltime MBA program on students’ values was studied using a longitudinal design and data collected over seven years from a business school in India. Values were measured when students entered the program, and again when they graduated. Sample in Study 1 consisted of 229 students from three consecutive graduating classes. Rank-order or ipsative measure of values was used. Results of matched sample t-tests show that self-oriented values like a comfortable life and pleasure become more important and others-oriented values like being helpful and polite become less important over two years. The moderating role of sex and functional specialization are also analyzed. Study 2 used a non-ipsative measure of values and a sample of 138 students from two consecutive graduating classes. Results show that management education enhances self-monitoring and importance of self-oriented values and reduces the importance of others-oriented values. The effect on both sets of values remains significant even after controlling for self-monitoring.

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57. "Impact of transformational leadership on followers’ duty-orientation and spirituality." Journal of Human Values, 14 (No 1, 2008), 11-22.

Abstract. The relationships between transformational leadership and followers’ Karma-Yoga (duty-orientation), spirituality (oneness with all beings), organizational identification, and normative organizational commitment were studied using a sample of 144 teachers of a prominent high school in western India. Spirituality is the goal of all existence according to the Upanishads and Karma-Yoga is a simple means to enhance spirituality. It was hypothesized that Karma-Yoga enhances spirituality, transformational leadership enhances Karma-Yoga and spirituality, and all the three in turn enhance organizational identification and normative organizational commitment. Results of structural equations analysis show that transformational leadership enhances followers’ Karma-Yoga, both transformational leadership and Karma-Yoga enhance followers’ oneness with all beings, both transformational leadership and oneness enhance organizational identification, and both Karma-Yoga and organizational identification enhance normative commitment. The implications of transformational leadership addressing both followers’ real needs (Karma-Yoga and oneness) and organizational interests (identification and commitment) are discussed.

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56. "Self-sacrifice and transformational leadership: Mediating role of altruism" [with Niti Singh]. Leadership and Organization Development Journal, 29 (No 3, 2008), 261-274.

Abstract. For Study 1, survey responses were collected from 127 managers in India. They answered questions on their leader’s self-sacrifice, altruism, and transformational leadership, and on their own collective identity and perceptions of unit performance. Study 2 used a scenario experiment and 161 students to manipulate self-sacrifice and altruism and measure their effects on transformational leadership, collective identity and perceived unit performance. [Findings] It is possible to distinguish between self-sacrifice and altruism empirically. Altruism mediates the relationship between self-sacrifice and transformational leadership. Transformational leadership is positively related to followers’ collective identity and perceived unit performance.

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55. "Karma-Yoga, the Indian work ideal and its relationship with empathy" [with Zubin R. Mulla]. Psychology and Developing Societies, 20 (No 1, 2008), 27-49.

Abstract. Karma-Yoga, the technique of performing action such that the soul of the actor is not bound by the results of the action, constitutes the Indian work ideal. The relationship of Karma-Yoga with the dimensions of empathy was explored through a study done on 108 students in a post graduate program of business management. Karma-Yoga was found to be related to some dimensions of empathy. The results highlighted the differential impact of dimensions of empathy. Empathic concern was found to be related to Karma-Yoga only for those individuals who were low on personal distress. For individuals high on personal distress empathic concern was not related to Karma-Yoga. Findings indicate that Karma-Yoga is very similar to altruism motivation in the Indian context. Individuals who are high on empathic concern and low on personal distress are more likely to take actions for the benefit of others rather than for their own benefit.

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54. "Determinants of transformational leadership and organizational citizenship behavior" [with Pooja Arora]. Asia-Pacific Business Review, 4 (No 1, January-March 2008), 34-43.

Abstract. Using a sample of 93 superior-subordinate dyads from various organizations in India, this study looked at the relationships between leader's organizational citizenship behavior (OCB), transformational leadership, and follower's OCB. It also looked at leader's public self-consciousness and self-monitoring as antecedents to leader OCB, and leader's social skills and even-temperedness as antecedents to follower OCB. Results show that public self-consciousness is positively related to leader OCB, leader OCB is positively related to transformational leadership, and transformational leadership, social skills, and even-temperedness are positively related to follower OCB.

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53. "Does management education make students better actors? A longitudinal study of change in values and self-monitoring." Great Lakes Herald, 2 (No 1, March 2008), 36-48.

[An earlier version of this paper was published in the proceedings of the annual conference of the Administrative Sciences Association of Canada, Banff (Alberta), June 2006.]

Abstract. The study used a sample of 138 fulltime MBA students over 3 years to show that management education enhances self-monitoring and importance of self-oriented values and reduces the importance of other-oriented values. The effect on both sets of values remains significant even after controlling for self-monitoring.

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52. "Impact of corporate social responsibility and transformational leadership on brand community: An experimental study" [with Karan Chaudhry]. Global Business Review, 8 (No 2, 2007), 205-220.

Abstract. Not much work has been done to study the impact of various organizational variables on brand communities around various brands and consequently we have limited knowledge on how to build brand communities. Strong brand communities can be of tremendous value to organizations, by generating increased customer loyalty towards their brands. This study attempts to examine the impact of corporate social responsibility and transformational leadership on brand community. The study employed a scenario based 2 x 2 experimental design, with corporate social responsibility and transformational leadership as the manipulated variables. The sample consisted of 118 graduate students doing the first year of their MBA program in a leading management institute in India. Due to lack of availability of any standard measure, an instrument was developed to measure brand communities. Results of 2 x 2 factored analysis of variance show that brand community is enhanced by both corporate social responsibility and transformational leadership. The implications of these findings for firms and their top management are discussed.

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51. "Karma-Yoga: Construct validation using value systems and emotional intelligence" [with Zubin R. Mulla]. South Asian Journal of Management, 14 (No 4, October-December 2007), 116-137.

Abstract. The construct of Karma-Yoga was validated using value systems and emotional intelligence in two studies. The first study on a group of 60 executives found that that the essence of Karma-Yoga is a sense of duty or obligation towards others and that believing in the law of karma, existence of a soul, and salvation lead to Karma-Yoga. Individuals who rated high on Karma-Yoga preferred other oriented terminal values such as "a world at peace" as compared to self-oriented terminal values such as "mature love." On the other hand, individuals who rated low on Karma-Yoga showed exactly the opposite preference. High Karma-Yoga individuals rated moral values like being "responsible" and being "obedient" significantly higher than low Karma-Yoga individuals. The second study on a group of 37 students found that Karma-Yoga was highly correlated with emotional intelligence.

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50. "Effect of transformational leadership and leader’s power on follower’s duty-orientation and spirituality." Great Lakes Herald, 1 (No 2, October 2007), 48-70.

Abstract. The relationships between leader’s power, transformational leadership, and followers’ duty-orientation (Karma-Yoga) and spirituality (oneness with all beings) were studied using a sample of 471 managers from two manufacturing organizations in western India. It was hypothesized that leader’s power enhances transformational leadership, and transformational leadership enhances followers’ duty-orientation and spirituality. A 30-item scale developed for measuring the five factors of transformational leadership—idealized influence attributed (charisma or heroism), idealized influence behavioral (ideology), inspirational motivation, intellectual stimulation, and individualized consideration—in the Indian context was used in this study. Results of structural equation modeling show that leader’s power enhances transformational leadership, transformational leadership enhances followers’ duty-orientation and spirituality, and duty-orientation enhances spirituality. The importance of being seen as influential in the daily activities in organizations, for developing change agents, is discussed.

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49. "Transformational leadership in India: Developing and validating a new scale using grounded theory approach" [with Niti Singh]. International Journal of Cross-Cultural Management, 7 (No 2, August 2007), 219-236.

Abstract. This article reports on three studies that used a combination of methods to develop a measure of transformational leadership in India. The grounded theory approach was followed for generating the initial item-pool (n = 250). In the second study (n = 379), an exploratory factor analysis was conducted, followed by a confirmatory factor analysis, which resulted in a six-factor model. The factors show support for both universal as well as unique cultural dimensions. In the third study (n = 202; 101 manager-subordinate dyads) survey data were collected and support was found for sound psychometric properties of the new scale, including incremental, discriminant, convergent, and predictive validity. The new scale explained significant variance over and above the variance explained by the currently existing scale for measuring transformational leadership.

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48. "Impact of spirituality and political skills on transformational leadership" [with Anupama Chatterjee]. Great Lakes Herald, 1 (No 1, April 2007), 20-38.

Abstract. The impact of spirituality and political skills on transformational leadership was studied using a 2 x 2 experimental design. Spirituality was operationalized as oneness, keeping in mind the context of the Indian culture. The sample consisted of 81 employees working in a public sector services organization in India. Results of analysis of variance show that transformational leadership is enhanced by spirituality but not by political skills. However, when used in combination with political skills, the impact of spirituality on transformational leadership is significantly lowered. This is perhaps because human beings are essentially spiritual in nature and not what the organizational context demands from them as political beings. Hence, this paper focuses on the essentialness of people to behave in ways not in basic contradiction with their fundamental nature if they wish to enhance their transformational leadership.

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47. "Karma Yoga: A conceptualization and validation of the Indian philosophy of work" [with Zubin R. Mulla]. Journal of Indian Psychology, 24 (No 1&2, 2006), 26-43.

Abstract. The doctrine of Karma Yoga forms the core of the Indian philosophy of work. By doing a content analysis of the Bhagavad-Gita and studying commentaries on the Gita, we identified two dimensions of Karma Yoga--duty orientation and absence of desire for rewards, and we prepared scales for the measurement of core beliefs in Indian philosophy and Karma Yoga. These scales were tested on a set of 75 executives and results compared with two facets of the personality trait of conscientiousness, viz. dutifulness and achievement striving, using hierarchical regression and a test for moderation. We found that a belief in Indian philosophy enhanced duty orientation, and absence of desire for rewards enhanced life satisfaction. There was moderate support for our hypothesis that dutifulness was more strongly related to Karma Yoga when achievement striving was low than when it was high.

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46. "Transformational leadership and altruism: Role of power distance in a high power distance culture" [with Ankush Punj]. Proceedings of the annual conference of the Administrative Sciences Association of Canada, Banff (Alberta), June 2006.

Abstract. Using a sample of 105 manager-subordinate dyads from a high power distance culture, the effects of power distance and transformational leadership on follower altruism were studied. Findings show a significant positive relationship between power distance and transformational leadership and between transformational leadership and follower altruism.

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45. "Influence tactics in India: Effects of agent's values and perceived values of target." Proceedings of the Australian and New Zealand Academy of Management conference, Canberra, December 2005.

Abstract. This paper reports two studies that assessed whether the six factors of assertiveness, bargaining, coalition, friendliness, higher authority, and reasoning best represent the domain of influence tactics in India. Data was collected from 281 graduate business students on their lateral influence tactics and value systems, and from 280 managers on their upward influence tactics, their value systems, and perceived value systems of their superiors (influence targets). Exploratory factor analysis was used to generate several factor solutions. Confirmatory factor analysis revealed that a five-factor solution—bargaining, coalition, reasoning, pressure, and meekness—was the best fit. Results of Nonparametric Median test and Wilcoxon rank sum test show that lateral and upward influence tactics are related to both agent’s and target’s value rankings.

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44. "Toward a better understanding of transformational leadership: Differentiating between altruism and self-sacrifice" [with Niti Singh]. Proceedings of the Australian and New Zealand Academy of Management conference, Canberra, December 2005.

Abstract. This paper distinguishes between self-sacrifice and altruism, and reports a cross-sectional survey of working managers (n = 127). The study tested how the two variables differentially affect transformational leadership. Results yielded evidence that altruism is a better predictor of transformational leadership than self-sacrifice is. The hypothesis that self-sacrifice would enhance the effect of altruism on transformational leadership did not obtain support. Findings also showed that transformational leadership in turn leads to followers' enhanced perception of collective identity and performance. Implications of the results are discussed and future directions for research are proposed.

43. "Transformational leadership, aspects of self-concept, and needs of followers" [with Anubhuti Sharma]. Proceedings of the Australian and New Zealand Academy of Management conference, Canberra, December 2005.

Abstract. This research examines how "higher levels of motivation" could be operationalized in Burns' (1978) definition of transformational leadership. Two lines of argument are examined empirically. The first, based on Shamir (1991) suggests an explanation based on a self-concept based motivation theory, and the second is based on traditional need based theories. Using the survey method, a predominantly male sample drawn from all levels and comprising 70 pairs of leaders and followers, was studied in a single medium-sized manufacturing organization. Results indicate that transformational leadership is positively related to personal identity and unrelated to social identity. Needs were seen to be unrelated to transformational leadership. Therefore, some empirical support was found for Shamir (1991) suggesting that the process by which transformational leaders engage followers to higher levels of motivation and morality, involves engaging the follower's self-concept.

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42. "Transformational leadership and outcomes: Role of relationship duration." Leadership and Organization Development Journal, 26 (No 6, 2005), 442-457.

Abstract. The study sought to show that relationship duration enhances the effect of transformational leadership on follower's terminal value system congruence and identification (cognitive outcomes), but not on attachment and affective commitment (affective outcomes). Data was collected from the principal and 144 teachers of a prominent high school in western India. The principal and the teachers answered the value survey. The teachers also answered questions on transformational leadership and outcomes. Findings show that the positive effect of transformational leadership on the outcomes is enhanced by the duration of relationship between leader and follower in the case of congruence and identification, but not in the case of attachment and affective commitment.

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41. "Impact of transformational leadership and karma-yoga on organizational citizenship behavior" [with B Madhu]. Prestige Journal of Management and Research, 9 (No 1, April 2005), 1-20.

Abstract. This study looked at the effect of transformational leadership and leader’s Karma-Yoga on Organizational Citizenship Behavior (OCB) of followers. Using the experimental design, transformational leadership and leader’s Karma-Yoga were manipulated and OCB of followers was measured. The sample consisted of 86 managers of a large manufacturing organization and 28 fulltime MBA students with prior work experience in eastern India. Five dimensions of OCB—altruism, conscientiousness, sportsmanship, courtesy, and civic virtue—of participants were peer evaluated through a questionnaire. Results indicate that transformational leadership enhances altruism and conscientiousness and reduces civic virtue. Moderate support was found for negative impact on sportsmanship but no support was found for impact on courtesy. The combined effect of transformational leadership and Karma-Yoga on altruism, conscientiousness, and courtesy is positive, and on sportsmanship and civic virtue is negative.

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40. "Impact of family values and gender on transformational leadership" [with Ishita Ganguli]. Asia-Pacific Business Review, 1 (No 1, January-June 2005), 18-25.

Abstract. This study looks at the relationship between family values, gender norms, and transformational leadership, using a sample of 56 manager-subordinate pairs from five organizations with headquarters in eastern India. Schwartz value survey, Bem Sex Role Inventory, and Multifactor Leadership Questionnaire were used. The findings show that managers whose parents gave importance to benevolence values would possess feminine characteristics. However, neither benevolence values nor femininity was related to transformational leadership. Nevertheless, another significant finding that emerged from this study was the positive relationship between stimulation values and transformational leadership. This indicated that parents who gave importance to stimulation values are likely to have their children becoming transformational leaders.

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39. "Towards understanding transformational leadership in India: A grounded theory approach" [with Niti Singh]. Vision: The Journal of Business Perspective, 9 (No 2, April-June 2005), 5-17.

[Reprinted in "E. Mrudula (Ed.). (2007). Transformational leadership (pp. 34-57). Hyderabad, India: ICFAI University Press. ISBN 81-314-0740-3."]

Abstract. An important factor that contributes to successful organizational transformation is leadership. Transformational leaders shape such changes and help their organizations stay competitive. The core of transformational leadership is universal; however, its behavioral manifestations differ across cultures. This paper attempts to take a preliminary look at the behavioral manifestations of transformational leadership that are unique to Indian culture, most of which have been drawn from Singh and Bhandarkar's (1988) model. After using the grounded theory method for data generation, 1617 response sets obtained from 250 working managers were content analyzed. Results show that universal dimension of transformational leadership constitutes 44% of the responses, while culture-specific dimensions constitute the rest. The 56% Indian cultural dimensions have been operationalized through seven sub-dimensions--Nurturant (20%), Personal Touch (13%), Expertise (7%), Simple-Living-High-Thinking (7%), Loyalty (4%), Self-Sacrifice (3%), and Giving-Model-of-Motivation (2%). The paper concludes by discussing the importance of recognizing culture-specific manifestations for leading change.

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38. "Impact of gender and transformational leadership on organizational culture" [with Shelly Kawatra]. NMIMS Management Review, 16 (No 1 & 2, 2004), 1-6.

Abstract. An experiment was conducted to study the impact of leader's feminine traits and transformational leadership on organizational culture, using a sample of 109 MBA students from a leading management institute in India. A 2x2 design with four leadership scenarios--transformational feminine leader, transformational masculine leader, feminine leader, and absence of a leader--was used, and 54 characteristics of organizational culture were measured. Results of (non-parametric) Kruskal Wallis and Median tests show that feminine leadership enhances people-orientation, collaboration, and team-orientation and reduces aggressiveness, competitiveness, and results-orientation. Transformational leadership enhances competitiveness, achievement-orientation, performance expectations, results-orientation, innovation, and using opportunities, and reduces stability, predictability, and security of employment. Results also show that transformational leadership and femininity together enhance achievement-orientation and reduce stability.

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37. "Transformational leadership and follower's career advancement: Role of Pygmalion effect" [with Alpana Priyabhashini]. Indian Journal of Industrial Relations, 40 (No 4, April 2005), 482-499.

Abstract. This study looked at the relationships between transformational leadership, leader's expectation from follower (Pygmalion effect), and follower's readiness for promotion using a sample of 101 managers from two organizations in India--a public sector engineering consultant and a private sector bank. Results indicate that leader's expectation is significantly positively related to follower's readiness for promotion. Readiness for promotion is positively related to only three factors of transformational leadership--idealized influence, inspirational motivation, and intellectual stimulation, and is not related to the fourth factor--individualized consideration. However, leader's expectation from follower is significantly positively related to all the four transformational leadership factors. Results also show that leader's expectation mediates the relationship between transformational leadership and follower's readiness for promotion. Implications of the findings for handling promotions in organizations are discussed.

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36. "Leader-member exchange, transformational leadership, and value system congruence." Electronic Journal of Business Ethics and Organization Studies, 10 (No 1, May 2005), 14-21.

Abstract. This study looked at the relationship between leader-member exchange (LMX), transformational leadership, and terminal and instrumental value system congruence between leader and follower, and their relative impact on four outcomes, using a sample of 100 pairs of managers and subordinates from a non-profit organization in the United States. The four outcomes studied are perceived effectiveness of leader and work unit, follower satisfaction with leader, follower's motivation to put in extra effort, and follower's intention to quit the organization. Results of correlation analyses indicate that LMX is positively related to transformational leadership, which in turn is positively related to terminal value system congruence. Results of regression analyses using the forward option show that transformational leadership is a stronger predictor of effectiveness, satisfaction, and extra effort than LMX and terminal value system congruence. LMX explains significant additional variance in satisfaction and extra effort than what is already explained by transformational leadership. LMX is a stronger predictor of follower's intention to quit than transformational leadership and terminal value system congruence. LMX also mediates the relationship between transformational leadership and intention to quit. Instrumental value system congruence between leader and follower is not significantly related to any of the variables.

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35. "Impact of Svadharma-orientation on transformational leadership and followers' trust in leader" [with Preeti Mehra]. Journal of Indian Psychology, 23 (No 1, Jan 2005), 1-11.

Abstract. A scale was developed to measure Svadharma-orientation (following one's own Dharma or duty), which is a core element of Indian culture, and its effects on five transformational leadership factors--attributed charisma, idealized influence, inspirational leadership, intellectual stimulation, and individualized consideration--and follower's trust were studied using a sample of 80 manager-subordinate pairs from three organizations in India. Results show a positive relationship between Svadharma-orientation and transformational leadership, and a negative relationship between Svadharma-orientation and trust. Transformational leadership is however not related to trust.

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34. "Impact of socialization on transformational leadership: Role of leader member exchange" [with Varun Gupta]. South Asian Journal of Management, 11 (No 3, Jul-Sep 2004), 7-20.

Abstract. This study examined the relationship between socialization of subordinates, superiors' self-reported transformational leadership, and subordinate-rated quality of leader-member exchange (LMX) relationship. Seven dimensions of socialization (tolerance towards unethical behaviors, assertiveness, working long hours, doing tasks well, emphasizing harmonious relationships, self-confidence, and independence) and four mediums of socialization (family, school, peers, and media) were studied using a sample of 102 pairs of managers and subordinates from a large public sector bank in India. Results reveal that subordinates' being socialized to be less assertive enhances superiors' transformational leadership. The hypothesis that LMX as perceived by subordinates would moderate the effect of socialization on transformational leadership was not supported. However, LMX is positively related to subordinates' being socialized to be self-confident.

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33. "Impact of organizational culture and influence tactics on transformational leadership" [with Shuchi Mehta]. Management and Labour Studies, 29 (No 4, Nov 2004), 281-290.

Abstract. Impact of organizational culture (strong and weak) and use of influence tactics (soft and hard) on transformational leadership was studied using a 2 x 2 experimental design and a sample of 120 executives in a large manufacturing firm in eastern India. Results of analyses of variance show that leaders are seen as more transformational if the organizational culture is strong rather than weak, and if leaders use soft influence tactics rather than hard tactics. Transformational leadership is the highest when soft tactics are used in a strong culture, and the lowest when hard tactics are used in a weak culture.

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32. "Impact of gender-roles on transformational leadership" [with Ekta Poddar]. Abhigyan, 22 (No 2, July-September 2004), 2-13.

Abstract. This study investigated the impact of gender-role differences, as opposed to just sex differences, on transformational leadership, using a sample of 80 pairs of managers (52 men and 28 women) and subordinates from a large steel company in eastern India. A new culture-specific scale was developed to measure gender-roles based on the Indian conceptions of the ideal man and the ideal woman. Managers answered the Bem's Sex-Role Inventory (BSRI) and the Indian scale, while their subordinates rated them on transformational leadership. The BSRI and the Indian scale items were factor analyzed separately for femininity and masculinity. Results show that regardless of sex, managers who are high on the BSRI femininity factor of nurturing and the Indian femininity factor of chaste are perceived by subordinates to be more transformational.

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31. "Transformational leadership and follower's Karma-Yoga: Role of follower's gender" [with Aparna Menon]. Journal of Indian Psychology, 22 (No 2, July 2004), 50-62.

Abstract. The relationship between leadership and followers' Karma-Yoga, and how followers' gender affects this relationship were studied using a sample of 70 male and 31 female managers from several organizations in India. Transformational leadership, laissez-faire leadership, follower's Karma-Yoga, perceived effectiveness of leader and work unit, follower's motivation to put in extra effort, and follower's satisfaction with leader were studied. Results indicate that in the case of male followers, Karma-Yoga is related to transformational leadership, effectiveness, extra effort, and satisfaction positively, and to laissez-faire leadership negatively. There is however no significant relationship between Karma-Yoga and any of the variables in the case of female followers.

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30. "Impact of Vedic worldview and Gunas on transformational leadership" [with Aditi Kejriwal]. Vikalpa, 29 (No 1, Jan-Mar 2004), 29-40.

Abstract. Impact of Gunas--Sattva (awareness), Rajas (dynamism), and Tamas (inertness)--and Vedic worldview (operationalized as understanding of Maya and belief in Karma) on transformational leadership was studied using an experimental design and a sample of 140 students. Sattva, Rajas, and Sattva-Rajas combination were crossed with Vedic worldview (yes or no) to produce six cells, and Tamas was the seventh cell. Results indicate that Sattva and Vedic worldview separately enhance transformational leadership whereas Tamas reduces it.

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29. "Impact of charismatic leadership and job involvement on corporate image building" [with Akita Somani]. Management and Labour Studies, 29 (No 1, February 2004), 7-19.

Abstract. This study looked at the relationships between charismatic leadership, job involvement, and corporate image building in the context of a service sector organization, using a sample of 70 employees of a multinational bank operating in India. Five factors of charismatic leadership--strategic vision and articulation (SVA), personal risk (PR), unconventional behavior (UB), sensitivity to member needs (SMN), and sensitivity to the environment (SE)--and two dimensions of image building (customer-focused and organization-focused) were studied. Results show that all three variables are significantly positively related to each other. Further, job involvement fully mediates the relationship between charismatic leadership and customer-focused image building. Regression analyses suggest that job involvement does not moderate the relationship between charismatic leadership and image building.

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28. "Impact of follower personality and organizational structure on transformational leadership" [with Haritha Vashti Kandalla]. Global Business Review, 5 (No 1, January-June 2004), 15-25.

Abstract. This study used an experimental design to look at the effect of follower's openness to experience, one of the Big Five personality traits, and an organic organizational structure (operationalized as low configuration and large span of control) on transformational leadership. The five factors of transformational leadership measured are idealized influence attributed, idealized influence behavioral, inspirational motivation, intellectual stimulation, and individualized consideration. Sample consisted of 96 medical professionals from two homogeneous health care establishments from the Indian defense services. Results show that follower's openness to experience enhances idealized influence attributed and idealized influence behavioral, as also the composite measure of transformational leadership. An organic structure by itself does not have any effect on transformational leadership, but it does so in combination with follower personality. Idealized influence behavioral, intellectual stimulation, and the composite measure of transformational leadership are higher when follower's openness and organic structure are present than when both of them are absent.

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27. "Sex differences in power: The role of network centrality and value systems" [with Gina Lewis]. Prabandhan, 1 (No 4, March 2004), 25-34.

Abstract. This study looked at perceived power of men and women and how it is affected by their value systems and network centrality, using a sample of 84 customer service executives (42 men & 42 women) from two organizations in India. Results show that centrality is positively related to power for men but not for women. Analysis of variance reveals that women have less power than men have, and analysis of covariance shows that this difference in power between the sexes continues to exist even after controlling for centrality. While value systems of men and women differ, sex differences in value systems do not affect centrality or power. Suggestion is made that women should tap personal sources to increase their power.

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26. "Impact of top management power on corporate divestiture" [with Ranjini Sivakumar]. Corporate Governance: International Journal of Business in Society, 4 (No 1, 2004), 24-30.

Abstract. This longitudinal study looked at the impact of top managers' personal power and structural power on divestiture two years later, using a sample of 46 sales and spin-offs and a set of 46 control firms matched by size and industry in the USA. The impact of divestiture on top managers' power during the two years following the divestiture was also looked at. Results of pair-wise matched t-tests reveal that firms whose top managers have less structural power are more likely to divest one year later. Logistic regression analysis shows that top managers' structural power continues to predict divestiture one year later, even after controlling for change in net income and change in earnings per share. Divestiture also seems to result in less structural power of top managers during the two years after divestiture.

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25. "Impact of transformational leadership on followers' influence strategies." Leadership and Organization Development Journal, 25 (No 1, 2004), 58-72.

Abstract. Effects of leader-member exchange (LMX), transformational leadership, and perceived value system congruence between leader and follower on follower's six upward influence strategies--assertiveness, bargaining, coalition, friendliness, higher authority, and reasoning--were studied using a sample of 281 managers working in various organizations in India. Results show that transformational leadership mediates the relationship between LMX and congruence. Both LMX and transformational leadership are related positively to friendliness and reasoning, and negatively to higher authority. Congruence is not related to influence strategies. Transformational leadership is the best predictor of friendliness, and neither LMX nor congruence explains significant additional variance in friendliness. Similarly, LMX is the best predictor of reasoning, and neither transformational leadership nor congruence explains significant additional variance in reasoning. Controlling for transformational leadership makes the relationship between LMX and higher authority non-significant and controlling for LMX makes the relationship between transformational leadership and higher authority non-significant.

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24. "Modernization without demolishing cultural roots: The role of transformational leadership." In J. Gifford & G. Zezulka-Mailloux, (2003), Culture and the State, Volume 4 (Alternative Interventions), pp. 164-173. Canada Research Chairs Humanities Studio, University of Alberta, Edmonton.

Abstract. A general assumption is often made that modernization of a society or a group requires throwing away all their traditional beliefs and cultural artifacts and instead adopting those of the apparently advanced societies and groups. This paper argues that such an assumption is antithetical to the objectives of enduring and successful transformations. Transformational leadership--the leadership that transforms societies and organizations--attempts to bring to the conscious what lies in the unconscious of followers. It is about expressing the true aspirations of people in a way that is better than how they themselves are able to express. Such a truly transforming leadership requires two distinct steps. The first step is to identify the core components of the culture and ensure that those cultural roots are not demolished in the name of modernization. The second step is to look at the various cultural artifacts that need to be modernized to keep in line with the changing environment. The radicals who strike at the roots and the conservatives who refuse to change artifacts are both not contributing to effective transformation. The paper concludes that knowing what is to be preserved and what is to be changed is the secret of effective transformational leadership. Transformational leaders bring about enduring change by presenting the cultural roots in an inspiring way and mobilizing followers' support to modernize existing practices.

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23. "Power and moral leadership: Role of self-other agreement." Leadership and Organization Development Journal, 24 (No 6, 2003), 345-351.

Abstract. The relationships between moral leadership, transformational, transactional, and laissez-faire leaderships, and certain outcomes were studied using a sample of 116 managers of a large manufacturing organization in eastern India. Results reveal that transformational leadership partially mediates moral leadership's relationship with follower's extra effort and satisfaction, and leader's effectiveness, and it fully mediates moral leadership's relationship with leader's power. Based on whether leader's self-rating was more than, same as, or less than follower's rating of leader's transformational leadership, leader-follower dyads were classified into three categories--overestimation, agreement, and underestimation. Findings show that moral leadership is lower in overestimation than in agreement, and is lower in agreement than in underestimation. Correlation between moral leadership and power is also the highest in the case of underestimation. Leader's power, however, does not differ across categories. Analysis of covariance also does not reveal any difference in power across categories after controlling for moral leadership.

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22. "Impact of Sattva and Rajas Gunas on transformational leadership and Karma-Yoga" [with Jayanth Narayanan]. Journal of Indian Psychology, 21 (No 2, 2003), 1-11.

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21. "Do business schools change students' values along desirable lines? A longitudinal study." In S. M. Natale and A. F. Libertella, (2003), Business education and training: A value-laden process, Volume 8 (Immortal Longings), pp. 26-39. University Press of America, Lanham, Maryland, and Oxford University Centre for the Study of Values in Education and Business.

Abstract. The impact of a two-year residential full time MBA program on students' value systems was studied using a longitudinal design and data collected over five years. Value systems were measured when students entered the program, and again as soon as they graduated. Sample consisted of 229 students from three consecutive graduating classes of a business school in India. Results of matched sample t-tests show that self-oriented values like a comfortable life and pleasure become more important and others-oriented values like being helpful and polite become less important over two years. The moderating role of sex and functional specialization are also analyzed. The Indian Weltanschauung's yardstick of oneness is used to discuss whether the changes in value systems are along desirable lines.

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20. "Transformational leadership and organizational structure: The role of value-based leadership" [with Garima Garg]. In S. Bhargava (Ed.), Transformational leadership: Value-based management for Indian organizations (pp. 82-100), Response Books (Sage Publications), New Delhi (2003).

Abstract. We developed a 20-item scale for values-based leadership and looked at its relationship with transformational leadership and two dimensions of organizational structure--formalization and decentralization--using a sample of 100 employees of a leading software-consulting firm in India. Results show that transformational leadership and values-based leadership are positively related to each other and that both are positively related to decentralization. The hypothesis that formalization would be negatively related to both the leadership variables was not supported. Results also reveal that when values-based leadership is controlled for, transformational leadership is no longer related to decentralization. Values-based leadership does not however appear to moderate the relationship between transformational leadership and organizational structure. The importance of values-based leadership in transforming organizations and individuals is highlighted.

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19. "Organizational commitment of information technology professionals: Role of transformational leadership and work-related beliefs" [with Priya Chandna], Proceedings of 40th Annual Meeting of the Eastern Academy of Management, Baltimore, Maryland, May 2003.

[Reprinted in "Tecnia Journal of Management Studies, 4 (No 1, 2009), 1-13."]

Abstract. Impact of transformational leadership and five work-related beliefs (work ethic, Marxist, organizational, leisure ethic, and humanistic) on affective, continuance, and normative commitment was studied using 34 manager-subordinate pairs from information technology (IT) and 44 pairs from manufacturing organizations in India. Analyses of variance show that normative and continuance commitment, transformational leadership, and three beliefs--work ethic, Marxist, and organizational--are less in IT than in non-IT sector. Continuance and normative commitment continue to be lower even after controlling for beliefs. Transformational leadership appears to have no direct effect on commitment in non-IT and no effect at all in IT sector.

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18. "Choice of influence strategies: Role of need for power, need for affiliation, and inhibition" [with Rama S. Iyer]. Prabandhan, 1 (No 3, 2002), 28-34.

Abstract. This study looked at the relationship between need for power, need for affiliation and the level of inhibition on one hand, and the use of influence strategies on the other. The impact of all these on the speed in receiving promotions was also studied. Results indicate that those who have a high need for power use the influence strategy of reason more frequently, and those who have a high need for affiliation use friendliness more frequently. Contrary to what was hypothesized, speed in receiving promotions was negatively related to use of reason.

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17. "Impact of impression management and value congruence on attributed charisma" [with Raman Kumar Singh], NMIMS Management Review, 14 (No 1, 2002), 86-94.

Abstract. The effects of leader's use of impression management strategies and leader-follower value system congruence on leader's charisma as perceived by follower were studied using a sample of 52 pairs of managers and subordinates of an automobile company situated in North India. Three types of impression management strategies (self-focused, follower-focused, and job-focused), two types of value congruence (terminal and instrumental), and five factors of attributed charisma (personal risk, sensitivity to others, unconventional behavior, vision, and environmental sensitivity) were examined. Results show that job-focused and self-focused strategies are negatively related to unconventional behavior. Terminal congruence is negatively related to unconventional behavior, vision, and environmental sensitivity, and instrumental congruence is negatively related to unconventional behavior. Job-focused strategy also moderates the effect of congruence on charisma.

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16. "Impact of gender on influence, power, and authoritarianism" [with Sangeetha Rajan], Women in Management Review, 17 (No 5, 2002), 197-206.

Abstract. This paper studies the impact of gender on frequency of use of influence strategies, amount of power, and authoritarianism, using a sample of 109 managers from two organizations in India. Seven downward influence strategies (assertiveness, bargaining, coalition, friendliness, higher authority, reason, and sanctions) and five power bases (reward, referent, legitimate, expert, and coercive) were included in the study. Analysis of variance does not show any difference across gender in any variable studied, and analysis of covariance does not reveal any impact of gender on influence and power after controlling for authoritarianism. Results however suggest that gender moderates the impact of authoritarianism on influence and power. Authoritarianism is related positively to assertiveness, bargaining, friendliness, and legitimate power for men, negatively to coercive power for men, negatively to friendliness for women, and positively to expert power for both men and women. There is a significant interaction effect of authoritarianism and gender on friendliness.

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15. "Transformational leadership and value system congruence," International Journal of Value-Based Management, 15 (No 1, 2002), 19-33.

Abstract. This study looked at the relationship between transformational leadership and three types of value system congruence--leader-organization congruence, leader-follower congruence, and follower-organization congruence, separately for terminal and instrumental values. Findings indicate that follower's terminal value system congruence with leader is positively related to transformational leadership, and this relationship remains significant even after controlling for leader-organization or follower-organization terminal value system congruence. Leader-organization congruence does not also moderate the relationship between transformational leadership and leader-follower congruence, in the case of both terminal and instrumental values. Leader-organization instrumental value system congruence is positively related to leader-follower instrumental value system congruence. No relationship is seen between transformational leadership and follower-organization congruence in the case of both terminal and instrumental values. Leader-follower congruence does not mediate the relationship between transformational leadership and follower-organization congruence.

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14. "Can the Indian worldview facilitate the emergence of transformational leaders?" Management and Labour Studies, 26 (No 4, October 2001), 237-244.

Abstract. Several studies have highlighted the importance of transformational leadership in enhancing organizational performance and follower commitment. This paper outlines four basic components of the Indian worldview--an understanding of the real nature of this world (theory of Maya), preference for action over inaction, perceiving the potentially divine nature of oneself and others, and visualizing freedom as the supreme goal of human existence--and presents propositions relating those components to transformational leadership. An argument is made for teaching Indian philosophy in schools and colleges in India to facilitate the emergence of greater number of transformational leaders who could lift people to higher levels.

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13. "Value systems of transformational leaders," Leadership and Organization Development Journal, 22 (No 3, 2001), 126-132.

Abstract. This study attempts to draw a value profile of a transformational leader--the leader who transforms people and organizations. It compares the terminal and instrumental value systems of leaders who are more transformational with those of leaders who are less transformational, using a sample of 95 pairs of leaders and subordinates of a non-profit organization in the United States. Findings reveal that transformational leaders do have some identifiable patterns in their value systems. They give relatively high priority to "a world at peace" and "responsible," and relatively low priority to "a world of beauty," "national security," "intellectual," and "cheerful." Results also suggest that transformational leaders might give greater importance to values pertaining to others than to values concerning only themselves.

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12. "Impact of management education on students' value systems: A longitudinal study," Proceedings of the 29th annual conference of the Administrative Sciences Association of Canada, 22 (No 10, May 2001), Management Education Division, 35-44.

11. "Ethical preferences of transformational leaders: An empirical investigation" [with Priyanka Banerji], Leadership and Organization Development Journal, 21 (No 8, 2000), 405-413.

Abstract. This study looked at the relationship between the four factors of transformational leadership -- charisma, inspirational leadership, intellectual stimulation, and individualized consideration -- and leader's preference for unethical behavior. Five ethical scenarios -- bribery, endangering the physical environment, lying, personal gain, and favoritism -- were studied using a sample of 100 pairs of managers and subordinates from four multinational organizations in India. Relationships between leader's ethical preferences and three outcomes -- follower's willingness to put in extra effort, perceived effectiveness, and satisfaction -- were also analyzed. Findings indicate that inspirational leadership is negatively related to leader's preference for bribery and favoritism, and intellectual stimulation is negatively related to preference for bribery. Charisma and individualized consideration are not related to leader's ethical preferences. Follower's willingness to put in extra effort is also negatively related to leader's preference for bribery and favoritism. Results also suggest that organizational culture might moderate the relationship between transformational leadership and ethics.

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10. "Charismatic leadership and self-efficacy: Importance of role clarity" [with Vasudha Nandal], Management and Labour Studies, 25 (No 4, October 2000), 231-243.

Abstract. This study explored the relationship between charismatic leadership and follower's self-efficacy and role clarity using a sample of 105 executives of a large manufacturing organization in eastern India. Charismatic leadership was taken as comprising five factors--strategic vision and articulation, sensitivity to the environment, sensitivity to member's needs, personal risk, and unconventional behavior. Role clarity was measured as lack of role ambiguity and lack of role conflict. Results indicated no relationship between charisma and self-efficacy. Three of the five factors of charismatic leadership were however positively related to lack of role ambiguity, which in turn was positively related to self-efficacy.

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9. "Training programs on leadership: Do they really make a difference?" Proceedings of the seminar on "Role of HR: A New Agenda," IIT Delhi, India, September 2000.

Abstract. A longitudinal study looked at the impact of a two-day leadership-training program on transformational, transactional, and laissez-faire leadership in a large manufacturing organization in eastern India. Data was collected from 31 subordinates on the leadership behaviors of their managers before and six months after the managers attended a training program. Matched sample t-test does not reveal any significant difference in ratings between the two periods on any leadership variable. Results also show that pre-training ratings significantly predict post-training ratings in the case of idealized influence-behavior, inspirational motivation, intellectual stimulation, individualized consideration, contingent reward, and active management-by-exception. There is no such effect in the case of idealized influence-attributed, passive management-by-exception and laissez-faire leadership. Findings suggest that sending managers for leadership training programs in an unplanned way may not make any difference. An argument is made for taking leadership training more seriously and planning it out in multiple phases, with data from earlier phases being fed into the subsequent phases of the program.

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8. "Leadership in decision-making" [with Anuradha Tambe], Indian Management, 39 (May 2000), 69-79.

Abstract. We studied the relationship between transformational leadership, decision-making styles, and certain outcomes using a sample of 98 officers of a large manufacturing organization in India. Results show that transformational leadership is related positively to rational style of decision-making and negatively to avoidant style, and that dependent style moderates the relationship between rational style and transformational leadership. Findings also reveal that perceived effectiveness of leader and follower's extra effort and satisfaction are related positively to rational style and negatively to avoidant style. Follower's intention to quit the job is positively related to intuitive and avoidant styles. Transformational leadership fully mediates the relationship between rational and avoidant styles and extra effort. Controlling for transformational leadership also results in a positive relationship between dependent style and intention to quit.

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7. "Consideration, initiating structure, and transformational leadership: The role of gender" [with Aashiana H. Mulla-Feroze], Proceedings of 37th Annual Meeting of the Eastern Academy of Management, Danvers, Massachusetts, May 2000.

Abstract. This study looked at the role of gender in consideration, initiating structure, and transformational leadership behaviors in a male-dominated organization. Findings indicate that women perceive themselves to be exhibiting lower levels of consideration and initiating structure than men do. There is however no difference between men and women when it comes to the four factors of transformational leadership—idealized influence, inspirational motivation, intellectual stimulation, and individualized consideration. Gender differences in consideration and initiating structure continue to exist even after controlling for transformational leadership. Importance of the basic two-dimensional leadership model (task versus relations) in reducing gender gap is highlighted.

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6. "Relationship between leadership styles and value systems" [with Tanu Agrawal], Management and Labour Studies, 25 (No 2, April 2000), 136-143.

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5. "Power and influence strategies: An analysis across departments" [with Rajkamal Vempati], NMIMS Management Review, 12 (No 1, January-June 2000), 51-61.

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4. "Role of leadership in building a sense of community: A preliminary investigation" [with Pooja Mehta], Management and Labour Studies, 24 (No 4, October 1999), 236-242.

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3. "Influencing the transformational leader: Strategies used by followers," Proceedings of the Association of Management and the International Association of Management, 16 (No 1, August 1998, Chicago), Leadership and Leaders Division, 21-27.

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2. "Aligning employee development with organizational objectives: A case for value-based training," Management and Labour Studies, 22 (No 4, October 1997), 206-215.

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1. "Transformational leadership and Vedanta philosophy," The Economic Times, Bombay, (11 January 1990), p. 7.

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SHORT WRITINGS

"Attitude towards human beings: Key to business success" Gravity: The Great Lakes Magazine, No. 4, April 2007, pp. vi-viii.

"Real world resembles football" Management Compass, Vol. 5, No. 11, Oct-Nov 2006, p. 148.

"Should Indians be Mere Copycats?" Sapphire Newsletter, Vol. 5, Mar 2001, pp. 1-2.

"How to Ensure that Power is not Abused," Sapphire Newsletter, Vol. 3, Sep 1999, p. 3.

"Ethical Orientations of Future Managers: Role of Value-Based Management Education," Sapphire Newsletter, Vol. 1, April 1997, pp. 3-4.

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