Meranao intellectuals are those who have the knowledge of  the socio-economic, political and religious problems and needs of the Meranao society; they are also aware of their roles while living in the Philippines, a non-Muslim Nation-State. But, their competence becomes effective and acceptable to the people if they are honest and faithful.

The roles of the Meranao intellectuals in development is an area that must be understood deeply in the context of Islam and the existing realities.  This is mainly because that intellectuals who can be described as the inheritors of duties and responsibilities which must be  employed whenever and wherever their society is in danger.  They are known because of their extensive knowledge and are expected to lead and serve for change and sustainable development.  This is the most sensitive phenomenon that immediately comes to our mind when we talk and would wish to demonstrate Muslim leadership and intellectual’s desired for good governance under a non-Muslim Nation-State.  Their ascendance to politico-economic power can create a good ambiance and  new phase in Philippine Muslim history.

Meranao intellectuals, therefore, can emerge as a transformational leader. This kind of leader is distinct from transactional leader who may bargain about what exchanges will be provided for services rendered; he may participate with subordinate in reaching consensus on how they fulfill an acceptable exchange; and he may delegate responsibility to subordinates in exchange for fulfilling an agreement. These are among the  showdown of patron-client relationship.

The eradication of such relationship, corruption and other problems are supposedly the concern of the Meranao intellectuals. They are accountable and responsive.  Now, they can bridge the rift between the political leaders and other sectors of the society in order  to establish a secured, fearless, peaceful, stable and prosperous society. Therefore, they have to emerge as an alternative in lieu of fraudulent leadership and in view of the immediate needs  as well as the prevailing problems adversely affecting the conditions of the people.  If they decide to step to take the leadership of the society, they have to display the good qualities (sifah) of leadership.

	1. Written by moro on 24-02-2008 03:11 - Registered
	Why would one adopt transactional leadership theory developed by James McGregor Burns (in his book, Leadership, 197 when there is a Hadith, readily available. Where Mohammad (SAW) leadership style can be a guide to any Muslim even in a society where Muslims are in the minority.    At any case, transformational is not premise on intellectual prowess rather on personal traits and character, self-confidence, dominance, and a strong conviction in the moral righteousness of one's beliefs.     Corruption is not the concern of the intellectual but a collective effort from the every particle of the community. The history is replete with examples that it is intellectuals that, more often than not, commit abuse and misuse of power. Knowledge and intellect alone without moral virtue, sense of justice and integrity would not make a transformational leaders.    While I do not advocate of any theory on leadership, transformational leadership it is centered on personal trait. On the other hand, distributed leadership is not personal-oriented rather tasked-oriented leadership. It veers away from the traditional notion of personal oriented leadership in transactional leadership.     Distributive leadership is seen as a function divided into tasked which everybody can play a role so that power, responsibility and authority is distributed who can fulfill that tasked.