An ethnographic study on managing diversity in two Protestant theological colleges

Abstract

For many reasons Christian higher education institutions struggle to embrace diversity. Diversity is a relationship of mutuality, where differences are engaged and respected. This study aimed to understand diversity management via the institutional culture to understand how these interactions of dealing with diversity form and prepare future religious leaders. These issues are highlighted through two case studies conducted in the main-line Protestant tradition. Diversity was represented in issues of race, ethnicity, class, gender and sexual orientation, which have an interlocking nature. Findings suggest a colour-blind theology in one institution, perpetuating surface change, and a lack of structure, alignment and capacity in diversity in the other institution. In both institutions diversity was not linked positively to ministerial identity formation to make a significant difference. This study highlights the lack of consciousness of the way in which institutions are organised, which then holds direct consequences for students, identity and transformation.

Challenging the <i>status quo</i> of an institutional culture in theological training

“…A critical ethnographic study was conducted from 2013-2015 in two denominational Colleges to understand diversity management via the institutional culture (Naidoo 2016). Diversity management entails a "proactive, inclusive and relatively contemporary approach to dealing with cultural differences in organizations" (Fubara et al 2011:114).…”

“…Due to space limitations the full details of the research methodology used will not be repeated from a previous publication (Naidoo 2016), suffice to mention a summary of the findings. The two ethnographies revealed very "different institutional cultures shaped over time by its mission, history, context and location" (Naidoo 2016:7).…”

“…In the Mainline tradition there was an awareness of diversity as they see themselves "as agents in the transformation of society," however this taken-forgranted stance or the rhetoric of diversity within the institution was not interrogated in practice. Here diversity initiatives were not structured or aligned throughout the life of the college, since there is little staff capacity to facilitate issues of diversity (Naidoo 2016). What was evident was that in both sampled Colleges "diversity was not linked positively to ministerial identity formation to make a significant difference" (Naidoo 2016:7).…”

“…Students, on the other hand, were alert to social inequalities. In interviews, they "spoke of incidents of racism in the residences, stereotyping, cultural misunderstandings, and verbalisations and of internalized oppression and domination" (Naidoo 2016). The interactions "between groups reflected very much a microcosm of South African society" (Steyn & Foster 2008:26).…”

The potential of multicultural congregations in supporting social reconciliation

“…Green, Sonn and Matsebula (2007), however, states: that white South Africans continue to 'think white' … believing that whiteness ought to be the norm and drawing on powerevasive strategies to deflect attention away from enduring power and privileged that accompanies domination. (p. 389) Theological 'colour blindness' that states all cultures and races are the same leads to a reluctance to engage in dialogue with the most powerful group imposing assimilation on others (Christerson et al 2005;Naidoo 2016). 'Meaningful conversations and changes are additionally muted in that whites typically embrace individualism and don't see themselves as raced or enjoying advantages' (McDonald 2009:5).…”