IIWWIWW WWW ,_ 31293 01096 7622 “EAR!" M323 J3. 3::r2 .. :2 2-: U ' 5.31%.; j but? t&&:mw»m ‘ This is to certify that the dissertation entitled COMPARING IDEOLOGY AND METHODOLOGY IN A BLACK COMMUNITY DEVELOPMENT ORGANIZATION presented by Amelia A. Hunt has been accepted towards fulfillment of the requirements for Ph.D degreein Department of Teacher Education L2 Q/K / 3mm professor Date / C I / 9 75 MS U is an Waive Action/Equal Opportunity [urination 0-1277 1 MSU RETURNING MATERIALS: Place in book drop to .13 a «5 33.7: LIBRARIES remove this checkout from 1—5—- your record. FINES wiH be charged if book is returned after the date stamped be10w. . «33" CDMEflRING IDEOLOGY.AND METHODOLOGY INLA.BLACK COMMUNITY DEVELOPMENT'ORGANIZATTON by Amelia A. Hunt .A.DISSERTHTION Suhnitted to Michigan State University in partial fulfillment of the requirenents for the degree of DOCTUR.OF PHILOSOPHY College of mucation 1985 COPY. “J 1985 acumen by m HUNI‘ 1985 ii MARIN IDEDm AND unmonom INABIACXWITYDEVEIDPMENI‘CRGANIZATION Amelia Hunt This study attarpted to describe the visionaries' ideology and carpare it with the beliefs and practices of the indigenous workers and the volunteers. The ideological and interview data were acquired in the context of Voice of Calvary and its affiliated ministries, black camunity developnent organizations in Mississippi. 'Ihe qualitative data fran the interviews served as the basis for interpreting the ideological conuunity develognent strategy. Through the interviewing process issues were raised concerning the change agent in order to inform the curriculum planners and the visionaries. 'Ihe responses to the interview questions were analyzed to answer two questions: (1) to what extent did the practitioners support the visionaries' beliefs? (2) in what ways did these beliefs affect the indigenous workers and the volunteers differently? Findings show that the practitioners agree with the visionaries that serving in the projects, relocating to the cmmunity and building relationships are essential conditions for relating to the camunity. However volunteers expressed difficulties with these processes. 'Ihe indigenous workers said building trusting relationships requires an extended period of time. In c visionaries ampetent .' more bar: attitude to interracial. groups can Elation-5111; unre SMimiss The v. faCilitate p Amelia A. Hunt In order to deal with conflict, practitioners agreed with the visionaries that they need the following characteristics: (1) to be carpetent in understanding racism; (2) to have a willing attitude to renmre barriers; (3) to becare more aware (4) to maintain a submissive attitude towards black leadership; (5) to becme more skilled in relating interracially and (6) to be knowledgeable of caumnity problem. Both groups camnmicated about their difficulties building intercultural relationships; and the indigenous leaders wanted the volunteers to be are suhnissive. 'me visionaries' beliefs that leaders participate in justice, facilitate people and resources, train using various nonformal uethods and affirm the personal worth of others has supported. Difficulties were expressed with efficiency and the volunteers said they had problem developing indigenous leaders. tbre overt anphases on leadership in current staff training plus an addition of specific cross cultural orientation and camunicntion are recannended. Also a continued enphasis on varied practitioner nonformal learning experiences followed by opportunities for reflection is proposed. muons for further research were presented. I'i Stud forbearance thrash thei. amlaige Wildbe re: Student researchers chpend on the guidance, support and forbearance of my - mentors, peers, family and friends - to get them through their first mdest research effort. It is impossible to properly acknowledge the nany people who contributed to this study. However, it wmldberanisstonotpubliclyflnnksanetowhanlarnespecially indebted for having helped rake the study possible and, I hope, useful. sttthankJotherkinsandIem‘mcker for providingthe envirorment in which to learn and work. Without their support I could not haveconductedthesmdy, norwouldIhavehadtheopportunitytodevelop a greater understanding and respect for practitioners working in camunity develognent with the church. Their kindness and helpfulness is appreciated. medal thanks are extended to the practitioners of Voice of (alvary and its affiliated ministries who have expanded try om understanding of Christian camunity developnent in an intercultural setting. They taught me through sharing their experiences and their umghts and feelings. To than I extend my deepest gratitude. I appreciate their trust in my ability to understand their reality. They are dedicated, calmitted and sacrificial in their services in the Nest Jackson camunity. A special grateful word is in order: for time with mlphus and sane of the young developing indigenous leaders — Derek, Willie, Karl, Billie and Cilla. For the hospitality of Bert and Gene Everitt, Ann and Becca, Marilynn, Cindy, Debbie, Tim and Herb and Sarah. iii '1 For those w‘ Mr. and Mrs Thriftco, outings. F Phil, may: and reflecti Lu, Becca, R My c Emma!) and grateful the ”Y ”tinned Appre Q” aPpreciat mun: bho ha this rw—arch And f family, 1):. Fr For those who helped with the internship experience: Chris, 'Dan, Joe and Mr. and Mrs. G's. For interesting experiences working with the staff at 'lhriftco, Haranbee Youth Ministries and various church fellowship outings. For those who serve the camunity people through the church: Phil, Darryl, Spencer, Craig, man, Melvin and Sue. For the observations and reflections of the health care staff: Herb, Iarry, Irene, Jeri, mve, Lu, Becca, Kathy, Gina, Tan, Nell, Lisa, Thelna and Denise. My cannittee menbers, Dr. 'Dsd Yard, 1):. Norm Bell, 1):. Charles Blaclunan and Dr. Jack Bain, have offered guidance and inspiration. I am grateful that they have supported this study relevant to my concerns and my continued eduztional growth. Appreciation is expressed to my father who is an exanple of one who appreciates hard work and gets satisfaction in always learning and my anther who has willingly helped and heartily applauded the cmpletion of this research effort. And finally a special note of thanks to the entire Norm Bell family, 11'. Fred Tinning, Helen Carr, Sue and Amy Hull and Geneva Seas. iv 'mBLEOFmNTENIS INIROIIJCI'ION....... Statanent of the Problen Purposes of the Study. . Research Questions . . . Inportance of the Study. Cbncepmal Framework . . Limitations of the Research. Definition of Tents. . . . . Overview.......... LITERATUREREVIEW....... Relating to the Oormunity. . . . . munity Develcpnent Approaches Gmmnity Develognent Strategies Knowledge about the Ocmnunity. . Cknpetencies, Attitudes, Skills and Knowledge for lbaling with Conflict Cross-cultural Columnicntion Intercultural Learning . . . Sumested Characteristics. . Studies on leadership. . . . . Leadership Training. . . . . Discussion on Church Leadership. mm.... 'me Research Questions 'me Population . . . . Research Approach. . . Pilot Study. . . . . . Entry Process. . . . . 'lhe Agency's Documents The Practitioners ' Interviews validity Concerns. . . . Analysis of the mta . . We 0 O O O O O O 0 lems 0 O O O O O O O 0 Presentation of the mta Research Question 1c . . Serving in the Projects. Being Servants . . . . . Using Oormunity Resources. Relocating to the amnunity. Relating to (immunity People V t . «a 53.. APPENDIX “IX 81mm 4 basting Holistic Ccnmunity Needs . (Cont.) Research Question 2c . . . . . . Milly Vim kaisn. O O O 0 O O Inportance of Developing Awareness MmmmmomeflmBufiam Importance of Black leadership Vbrking with Differences . . . Relational Skills. . . . . . . Intercultural Relationships . . Inportance of Suffering. . . . Problem in Poor Conunities. . Research Question 3c . . . . . Facilitating People and Resources Efficiency.......... P1anning........... Participating in Justice . . mwmmgmm....... Ownership and cooperatives . IocalBoards........ EWmetfiIMMmmsmfias Developnent of Responsibility. Delegation . . . . . . . . . Discipleship . . . . . . . . Afihflmomasmmky.. Accomtability. . . . . . . Training . . . . . . . . \hried Training Opportunities. my. 0 O O O O O O O O O O 5 mlms. O O O O O O O O O O O Cbnclusions about the Strategy . Conclusions about Relocation . . Conclusions about Reconciliation (bnclusions about Redistribution Implications for Pratice . . . . Siggestions for Staff Developnent. Implications for Research. . . . mmDIXA mm. D O O O O O O O O O O O APPENDIXB MMM'IHEVISIOMRIES' WIND 'IHEPRACI‘ITIONEIS' INTERVIEWS. . . . . 31W. 0 O O O O O O O O O O O O O O O O I O I HEBEHHHHHHH y oooooooomwmmwmmmmmmmqqqq ewwomqmmwwmeqmeomqwewwomqew 124 125 134 146 158 162 165 168 173 256 10 11 12 Table LIST OF FIGURES mmm FRAMEYKRK FOR REIMTION ISSUES W m Fa? RWIIJATION ISSUES m FRAMEHRK F'CR REDIS’IRIBUI‘ION ISSUES BEE 12 13 14 MARABLETERMIDHBIESONSRVIMIN'IHEWR7 CIMPARABLE WHERE ON REIATICNS‘IIP wrm COMJNI'I‘Y MARABIEWIQSIESONMEEI‘II‘BNEEDS MMMGIURCH CGIPARABIE WWIES ON BERLIN} WI'H-I RACISI MARABLE TERMIIDILEIES w CREATIINB W8 WARABLE mmmsms ON BUIIDDE SEEP RELATIONSHPS CIMPARABLE WHERE ON PROBLBiS IN m (DMJNITIES WWWKBIESONPIANNIMAND EFFICIECYIN'RIEPWECTS (IMPARAELE WINES ON PARTICIPATE IN JLETICE mmmmmmomsoumopncms mmrmmmmsmswmmams LISP OF'mBLES WWWWON HAW VARIABLES (N WON WIND VARIABLE ON REDISRIEH‘ION vii 13o " 132 137 140 143 145 147 150 152 155 64 '75 92 GIAPTFRI INJROIIJCI'ION Local couuuunity development organizations have ideologies and strategies they attarpt to practice through the day-to—day roles and functions of the practitioners. The assumption is that the practitioners are effectively living out the connitments of the organization. A cmparative analysis between the ideology and the practice of the practitioners can assess to what extent the ideology was being supported and how it is being applied. The practitioners were asked about their beliefs and actions in reference to the agency's standards. Often practitioners view the community and their agency's beliefs frcm different perspectives. By specifically seeking to understand these different beliefs, the leaders or visionaries my be able to understand the behavior of their practitioners and their social envirorments. 'Ihe beliefs include a set of implicit assumptions about the way an agency organizes its services to meet the needs of a community. The beliefs suggest ways of conceptualizing the problens and solutions to these problans. This set of beliefs constitutes a service ideology. Raising questions about these beliefs is a way to discover how an agency describes its work. A systematic approach to asking questions about the activities in an agency may provide significant infornation about the application of the agency's. strategy. The practitioner is mpable of beingclearaboutseveralkeyaspectsofttework: suchas, describing the different types of educational services, discussing its effect it developlent and adnitting the strengths and weaknesses in the work. Questions and suggestions caning out of the study can provide visionaries a base of information upon which a program of educational intervention could be created to assist practitioners to cope more effectively in their roles and responsibilities. Statenent of the Problem A necessary step in the planning of connunity program is to ascertain how an agency or organization can assist its practitioners in better accanplishing the agency's goals. men a sore adequate understanding of the influence of the ideology on the practitioner's performnce is gained, the agency's visionaries can design nonformal learning experiences that will increase the practitioner's awareness and discovery as well as stimulate his own participation in the programs. mny nonformal edumtors want to 1mm if their agency's world view assists or hinders the practitioner in his professional and personal life. The world view or mission statanent identifies the social problaus treagencyseekstoaddress; it summarizestheprograms itusestoserve the people and the desired results. The practitioner's personal life refers to his needs, wants, values, skills, auctions and potential. Usually when practitioners join an agency not only (b they seek to give significantly to the work, but they also desire to benefit fron their work. The agency and its practitioners feel jointly responsible to use their individual and collective resources to serve each other. The visionaries an mintain processes which (evelop the practitioners' abilities to take on nore responsibility. Reciprocally, the practitioners are counitted to building their own: capacities and using their qaportunities to lead. The whole person's development, which includes spiritual, nental, social, snotional and physical growth, is valued, not sinply their technical abilities. For exanple, an organization cotmitted to the individuals working in it can assist than in the following ways: help them know where they fit in; know what is expected and that they are respected, adnired and people of equal worth. Enuality means that people, despite all their individual differences and abilities, have equal clains to dignity and respect, fredcm and responsibility. The denocratic relationship of equals is valued. The organization protects the practitioner's right to fair and respectful relationships. Their status can be inproved and new opportunities and responsibilities extended to then. In these ways a practitioner's persoral life can be enhanced at the same time as his professional life. This study concentrates on the actual dynamics that occurred in one agency when the practitioners attaupted to apply the ideology. They were asked to share their own perceptions of what they do and explain if their project activities relate to the agency's beliefs. They were encouraged to voice their ideas and feelings. Their reflections provide the insights necessary to describe the beliefs and difficulties they have applying the beliefs. Therefore this case study of a voluntary couunmity developnent agency attenpts to record an inside view of the activities practitioners identify as preferred educational processes and practices . A nore thorough understanding of these beliefs and problens erucoumteredwiththencoildinprovebothtleagencyandits practitioners. The V0 organization rural New He aga’uqr's ide be gained a (helmet . 5331’ deals PraCtitioners tothesyste TheVoiceofC‘alvaryagency is the caseusedinthis study. This organization operates twelve counuumity projects in the urban Jackson and rural New Hebron, Mississippi, areas. By describing and couparing the agency's ideology and the practitioners application of it insights can be gained about effective ways for practitioners to work on the develognent of local non-formal community education programs. The case study deals with the systauu of beliefs of this one agency and the practitioners ' percentions of their roles and functions as they relate to the systen of beliefs. I Purposes of the Study The intention is to describe the perceptions of the practitioners voluntarily participating in a nonfornal education ccmmmity developnent project. Specifically the purposes of the research are the following: 1. to examine the way in which the visionaries describe the ideology and strategy in the agency ' 8 literature; 2. to examine the way in which the practitioners describe their roles and functions in relationship to the agency's ideology and strategy; 3. to coupare the relationship between the visionaries, the indigenous workers and the volunteers stated views. Research tions Ttefollovingquestionswereusedtocouparettedatafronthetwo sources. Answers will provide curriculum planners with information on staff developnent training issues. la. what are the essential conditions necessary for the practitioners to relate effectively with the community as 1b. 1c. 2c. 3b. 3c. stated or suggested in the agency's statenent of purpose and strategy? What do the practitioners say are the essential conditions for their relating to a community? To what extent do the essential conditions revealed in the practitioner interviews suggest consistency with the agency's statement of purpose and strategy? What practitioner coupetencies, attitudes, skills and knowledge are stated or suggested in the agency ' 3 literature in order to deal with conflict? that do practitioners identify as the coupetencies, attitudes, skills and knowledge needed to effectively deal with conflict? To what extent do the practitioners' corpetencies, attitudes, skills and knowledge revealed in their interviews suggest consistency with the agency's literature about dealing with conflict? How does the agency's literature describe the leadership role and the developent of leaders? How do the practitioners describe the leadership role and the developent of leaders? To what extent do the leadership role and the development of leaders revealed in the practitioner interviews suggest consistency with the agency's literature? W of the Study Today many people are concerned about reaching the reeds of the poorer segments of the American population. Special efforts are proble educat role c bureau- semis fimCtic Efficie euists ”WY : amroard Van. describg having a necessary if the programs are to be helpful with minority groups, the poorandisolated. Nocountryseemstobeimmumetotheparticular problems of various ethnic groups (Thursz and Viginiante, 1980). Some educational theorists, researchers and practitioners have examined the role of the change agent and smuall agencies and concluded that the bureaucratic approach is not the best way to organize. They believe serving the practitioners and helping them puursue their own professional and personal growth is essential. A bureaucracy assumes the primary function of their practitioners is to serve the agency, making it more efficient and productive. Because of this disagreement a need today exists to conceptualize and describe particular programs doing community agency practice using an alternative approach. In order to conceptualize community agency practice that is different froru a bureaucratic approach, community development agencies and their functions must be described (Rotbuuan, 1979). Administrative theory stresses the importance of practitioners having accuurate interpersonal perceptions if the agency's goals are to be suuccessfully achieved. Educational goals, likewise, should be more successfully accouplished if the practitioners' perceptions of the agency's ideology are congruent. That there is a continuing need for research which may help establish a clearer definition of the agency working congruently with its practitioners is evident from the divergent thinking and the burgeoning definitions and reuefinitions of the agencies and the practitioner's roles. Sole characteristics of an agency which values working for the betterment of both itself and its menbers are: the members and leaders have mutual responsibility; it's purpose is toserveitsmanbers and theneeds inthecommunitywhere it functions; loyalty is felt and implemented; interactive and interdependent relationships are encouraged: conflicts are actively considered and managed; open communication is encouraged and facilitated; and the agency's goals contribute to the lives, work and learning of its members. It became apparent to the researcher that by going into the field and asking general questions about the practitioner's work and his view of the agency's beliefs, a meaninng description of local community development work and processes necessary for the practitioner and the agency to work harmoniously could be discovered. Therefore incongruencies could be identified and begun to be solved. The ideology is often an important factor in the practitioners life. Often it provides leaders in the agency with a purpose. It (an bring practitioners into an agency, keep them involved and serve their occupatiorual interests and provide guidance for their future plans. Practitioners who desire to take specific action in relation to specific people and situuaticns choose an agency that agrees with their convictions and commitments. But even if a practitioner's belief system agrees with the commitment of the agency, he may still be dysfunctional in that setting. Additionally, the researcher has investigated current literature to understand the present situation of community development agencies and their practitioners. Because of the decline of government funds to social programs for poor communities many local communities are trying tolearnfrouuotherlocalgroupshowtousetheiroworesouurws, other thanthegovernment, tomeetsomeoftheirbasicneeds. Butmany commmities are unable to make community development happen. These situations have created needs to learn from sole experienced community mvelopuent nonfornel educators. Since initiating and creating change is difficuult and the agency selected for this study is working toward self-governing and self-initiating programs, other interested educators an learn from then. This study could be a knowledge base for then because it explains the agency's ideology and the practitioner's beliefs and problem with some beliefs. Beliefs and processes that promote and hinder community development assistance will evolve. The possible relationships that exist between the stated ideology and strategy in the agency's printed literature and the practitioners' roles and functions ; and the volunteer's and the indigenous workers' views and observed actions in the projects were investigated. Understanding these relationships leads to more effective planning by the community organizers because they can have access to important data for bringing together the reeds of the practitioner with the agency's goals. Discussions initiated by an agency on the basic issues that evolve from trying to make the ideology work are important. Deny of the practitioners were drawn to the agency because of the ideology. But now that they are working in it, their perceptions are likely changing. For example, before joining the VOC organization, reconciliation referred to a person's relationship with God. Now the term means much more than relating to God, but also learning to relate to others. These changes provide important information for community edumtion agencies who are striving to meet their goals and also to develop their practitioner's wofessional competencies . when activity is actually provided for them to freely express their values and preferences about the agency's beliefs and how they are being lived out in their work an essential organizati mactitior. necessary sure prac plan nonf< is import the pract One to the F the idea their id to €Xpla their be fleir v. ex99113-211 self-dis the 3991'): Fir. their pra training and dull: Radium Currently 1 Rural and u (in me th discllSsion organizational condition is being reacted. The process of comparing the practitiorer's performance with tie agency's values and ideology is necessary for tealthy organizational planning. This activity can expose sore practitioners' needs and can assist the agency in continuing to plan nonformual and formal learning experiences for staff develqment. It is important when planning programs to continually assess the reeds of tie practitioners. One way for an agency to encourage its practitioners is to listen to the practitioner's own account of why and how he fuunctions and uses tie ideology in his work. Allowing tie practitiorers to freely express tleir ideas will increase tteir self-discovery and ability and courage to explain tleir minions. Practitioners Md to be competent in sharing tteir beliefs and opinions and tie agency reeds to listen and consider their views. If the agency will design staff development nonformal experiences based on the practitioner's stated arud real needs, self-discovery will be encouraged; creativity will be stimulated; and the agency can benefit. Finally if an agency's visionaries know He specific needs of tleir practitioners, they can match tie content and methods of tteir training to tteir practitiorers' past experiences and present demands andchallenges. Alsotheycanusethis lmuowledgewhen sharingwith practitiorers in other cities. Specifically, Voice of Calvary is currently involved with teaching 10ml leaders in many United States rural and urban settings community development principles. The leaders can use the real-world oriented perceptions from this study for discussion and as a base for generating ideas during the training. The indigenous workers arud volunteers can share and teach tle visionaries cigar... a.mmmm.m%% 10 what the ideology means to them. These minions provide additional current supportive information for leaders in other commmities who are attempting to gain more knowledge from the actual experiences of present (by community development programs. The visionaries need current information on the basic issues their practitioners are wrestling with and trying to solve. The community, the practitioner and the agency can benefit from the practitioner reflecting on his work and the agency's ideology. The community gains a more focused educational service. The process helps the practitioner clarify what he does; where his work is now and where it might be going. By documenting and sharing the results of his work with others, he can clarify and organize what has been done. If the practitioner desires, he can use the material for imprcvatent. Also by (hsaibing and explaining his activities, he can gain a sense of direction and become clearer about what he is doing. The agency benefits when the practitioners become more aware of its standards and when its work is documented. mum Framework Some educational research studies have conceptual frameworks in order to define eaectly what information is apprmriate and vhat is irrelevant data according to the purposes of the study. The researcher moved from sources of reflection in the literature, emptasizing the Voice of Calvary ideological literature to the conceptual framework to field observations and personal interviews in order to described that was being discovered. A micro view of certain happenings during a three month time period was the focus. The Voice of Calvary agency is explained in terms of its intended characteristics from information ca ind e“anti Westiq collected through printed documents and materials. The community development agency was then portrayed in terms of its actual characteristics through informal interviews with the practitioners: the indigenois workers and the volunteers. The study categorizes and analyzes the verbal and printed data on the ideology and the strategy collected during the three month field experiences an daring the participant observation times which were the direct observations of everyday happenings. The semi-structured interviews furnished biographical data about the practitioner's work and whether or not it related to the agency's goals. The field research data required an analysis and summary of sixty-one interviews, plus organizational printed documents. Certain ideas in the agency's documents became predominant to give direction in classifying the data. These concepts have been summarized in the Conceptual Framework for Identifying Beliefs in a Community Development Agency (Figures 1A, 113, 1C). The lists identify the issues which were studied. The agency's positions were categorized according to the following: 1) relocation or working with the commmity, 2) reconciliation or dealing with conflicts and 3) redistribution or leadership development. Figure 1A summarizes the variables on the essential conditions necessary for relating to the community. Research questions la, lb and lc (hill with (hvelming relationships with the commity pemle, meeting needs throigh the local church and serving in the projects with a servant attitude. Figure 13 highlights the practitioner characteristics which are necessary in dealing with conflict. Research questions 2a, 2b and 2c identify necessary practitioner cotpetencies, attitudes, skills and hmledge for dealing 12 FIGUREIA mmmmwmmamm m: RWTIONISSUESCN'IHEESENTIALGNDITIONSFCRTHE PRACTITIONER mm WITH THE WITY SERVIm IN THE PROJECTS; maintaining a servant attitude; ming colummity resources REIAT‘IM; '10 THE W: relocating to the community of reed; develming relationships by spending time, listening, learning, and becoming one MEEI‘IINBNEHDSWAIMLMINATARGEPAREA: servingthe felt reeds of the whole person; joining a pro-active 10ml church that sponsors local projects for economic, housing, education, leadership and moral mvelcpnent; Voice of Calvary Fellowship; Voice of Calvary Ministries Source: \DC dooments inhere ocmrit blacks 13 FIGURE 1.3 mmmmmmmamm m: RECONCILIATION ISSUES on PRACTITIONER memos, MTI'IUDES, 1. 2. mmmsmmmmmcr warmer: IDENTIFYING RACISM: segregating, eliminating, dominating, prejudice, stereotYPing; white church -- passive, lmnogenous comfortable gmuPS; no strategy for reaching poor , acquiring for themselves, blacks not welcoled, dominance of whites inherently valid; support racist systems; black church not committed to pro-black agency; results in low self-esteem, educated blacks unwilling to serve in poor area ATTITUDE: CREATE AMRENESS: show others road to reconciliation; working together removes barriers; emphasizing and submitting to black leadership; noticing differences SKILLS: HJILDING STAFF RELATICNaiIPS: develm interracial fellowship; be willing to suffer W: CBSEWIM? AND WIN; (N W IN m WIFE: msic needs; discrimination and humiliation -- welfare; the black family; crime and violence; racial and oiltural barriers in churches Source: \OC documents l4 FIGIRE 1C WWMWIFYIMBELIEFSNAWW m: REDIS‘JRIBUTION ISSUES (N PRACTITIONER WIDDEVELWMDERS LEEDERSHPROLES 1. PIANNIM; AND EFFICIENCY: facilitating pemle and money; organizing projects—President's Office, and Central Administrative Services PARTICIPATIM; IN JIBT'ICE: unequal distribution — solution is not handouts; ccmerate in small business ventures -- Thriftco, PDI, almsgiving; use principles — provide jobs; use local boards; build ownership and comeratives DEVELOPMENI'OF mums 3. (SIM; STRATEGIES '10 IEVEIDP INDIGBDUS LEADERS: five principles for leading - responsible for own development, given responsibility, work on own interests, affirm dignity and be accountable; Harambee Youth Ministries project RAINIM; LEADERS: using locally initiated training not federal poverty programs; using various methods; offer spiritual, vocational and basic education skill training; International Study Center project Source: “DC moments with conflict. He is to be competent in understanding and identifying racism; be committed to maintaining an attitude of awareness toward removing barriers, emphasizing and submitting to black leadership and noticing differences; develop relational skills and becoue more knowledgeable about community problems. Figure 1C explains tie practitioner ' 8 leadership roles and processes for indigenois leadership developIent. Research questions 3a, 3b and 3c present the agency's and tie practitioners' beliefs on these tmics. Leaders are expected to be effective planners, efficient and participants in promting justice. Indigenous leaders are to be develmed and trained by using various methods and five principles. These are taking responsibility, delegating, discipling, affirming tie dignity of others, and being accountable. Thirty-two variables in the three mtegories -— relomtion, reconciliation and redistribution — organize tie study according to Voice of Calvary's set of beliefs and strategy. The organization's statement of purpose and printed dooments state their commitment to these values and behaviors. Chapter II documents other educational and commmity (bvelcpnent writers and researchers commitment to these values. A descriptive analysis between the agency's statement of purpose and strategy and the practice of the practitioners using these essential variables is an "existential" picture of community development practice taking place at one particular time in an agency. Limitations of the Research j The study is a descriptive analysis of the methods and techniques \/ of a commmity developIent organizatiou. The study is designed to R «a. rm 16 investigate how the mission of a local community mvelopuent organization merates in the roles and functions of its practitiorers. mile the study is concerned with effectiveness, it does not attempt to measure it; ratrer it deals with factors which either enhance or inhibit effectiveness. This study does not focus as much on what the practitioners are doing, as it focuses on how trey relate tieir images ofwhatoighttobedonetotheactions thattheycarryoit. Howdotwo kinds of thinking influence each other: tie thinking about what oight to beandthethinkingaboutwhat isbeingdone. Thetwomental constructs are the ideology (tie images of oightness) and tie methodology (the images of action.) Because only me organization was examired in tie study, generalizations an not be broad. T'te researcher created her own guideposts in terms of deciding what to look at and what to ignore, what to record and what not to record, which clues to follow up and which to drm, what was important and what was less important for tie study. Therefore there is the likelihood for particular kinds of bias but reasonable precautions were taken. The researcher attempted to objectify tie subjective as much as possible, but at the same time recognized her own biases and tieir influences upon tie study. Tierefore this study has limited validity outside the Voice of Calvary projects. mt commmity nonformual educators and practitiorers who are defining and implementing educational objectives in their organization can gain insights for their own work and insights as to what organizational and practitioner change processes to use. The description of the actual merations of how ore strategy worked omt in context has tie potential of being comtructive to the visionaries in the commmity developuent nonformual education — . _ .. .....—-.—.~-~-—-— , x... 17 field. Visionaries interested in improving the practitioner's coupetencies might become informed on some important information to assist them in their responsibilities. Definition of Terms The following specific meanings are used for clarification of certain techniml terms in this study. 331g are clusters of expectations with implications for activities. Functions are specific role—related work and behavior associated with carrying out roles. Perceptions are mental images - concepts. All behavior is a produuct of the perceptual field of tie behavior at tie ment of action. (Combs, 1962.) case :3th is a detailed analyses which is usually focusing on a particular problem of an organization (Olson, 1939). Community develogent is a process by which a community and outside agencies plan, organize, or implelent general improveuents of community resources, facilities, economic conditions (Edwards and James, 1976). Nonformal education includes many types of learning experiences. In most cases it is concerned with human learning tasks associated with a particular program of social change. Like formal education, it is chliberate, planted, staffed and financially supported. Like informal education, it is functional, unrestricted as to time and place, and in gereral responsive to need (Yard, 1979). Staff develgment is employer-sponsored activities or provisions through which existing personnel renew or acquire skills, knowledge, and 18 attitudes related to their professional or personal development (Edelfelt and Smith, 1978). Community development assistance implies efforts in economic and human resource change that provide a basis and process for effective improvement in the quality of life. Humanitarian efforts to restore a pre-calamuity condition or a return to status quo is considered relief, not community development assistance. There is self -help involverent of the clients and a relationship of reciprocity between the visionaries and the indigenous workers and the volunteers (Ward, 1980). Practitiorer is an indigenous worker or a volunteer who attempts to influence decisions in a direction that he feels is desirable (Rogers, 1962) . Indigenous workers are practitioners in the organization who have been raised in a Southern minority commuruity, usually Mississippi. Volunteers are practitioners in the organization who have relocated and are sharing their resources with the Mississippi communities. Visionaries are the agency's leaders or prograum planners who organize, plan and direct tle agency and write its printed documents. Generally they are responsible to develm tl'e strategies for the agency and are administrators for the indigenous workers and the volunteers. Straggy means a general set of coucepts arrived at through community leadership which guide the goals of the projects. Ideolggy is a system of beliefs with or without grounding that dominates a person's thinking with reference to how a certain activity should be performed. 19 Overview This chapter has identified the problem of the stuudy and the planned research variables. The purposes of the study and its importance were discussed. Chapter II reviews relevant literature on the change processes the practitioner uses in three areas of his responsibility: his relationship with the local community, with conflict and with tie évelopuent of indigenous leaders. Agency strategies that use development with the technical assistance and self-help approaches to improve their communities, to deal with conflicts, and to develop indigenous leadership were also briefly summarized. The review of previous research and literature suggests that the processes stressed in the agency's set of beliefs and the reed for continual practitiorer development have treoretical foundations in a conceptual framework for community develoment. Chapter III presents tie Voice of Calvary agency's basic concepts. Tie research design includes the structuure of tie interview, the pilot study, the participant observer methodology, and a review of tie agency's moments. Therefore, two data sources were gatlered: practitioner interviews and organizational moments from the researcher's participation with the projects and tte agency. Chapter IV describes the thirty-two variables from three dimensions: the agency's literature and the practitiorers' interviews: the indigenous workers and the volunteers. These findings reveal [medominant minions about the major themes. Analyzed (hta offer soue insights into the interrelationships among the agency's beliefs and tie practitioners desires in relating to the community, to conflicts and to 20 leadership developuent. Differences and similarities between the volumteer and the indigenous workers are also noted. Chapter V suggests implications from the study for the visionaries who are responsible to design ways to encourage, motivate and educate their practitioners. Tie findings are coupared, summarized and contrasting minions identified. The chapter prmoses a more integrated commitment of the agency to work on tl'e professional and personal development of its practitioners based on their stated preferences. It eucourages a commitment to bring togetler the stated ideology with practical methodologies by giving recomuendations for ton-formal educational planners. 1 CHAPTER TKO This case study coupares a community organization's tl'eory with the stated practice of its practitiorers. The attempt was to describe the ideology and how the practitioners accotplisted or did not accomplish the beliefs in three areas: (1) relating to the community, (2) dealing with couflict and (3) developing leaders. T‘l'ere are alternative approacl'es to community organizing that have different sets of values and beliefs than tl'e bureaucratic approach. __1;. Jolmson, Lee, Weaver and Johnson (1981) identified some essential f % § f i I conditions to be recessary for change agents to relate effectively with the community. These are the following: the subgroups or projects fulfilling community reeds are available to any person in He community who chooses to participate; the change agents attempt to menly communicate and identify with the community pemle; the duange agents are provided mportunities to improve their skills while serving tie community. T‘Iey say in order to handle conflict tie change agent ueeds coupetencies, attitudes, skills and knowledge; suuch as, learning to dialogue with tie community pemle in tl'eir subgroups; understanding tie community problems by listening and asking questions; becoming more aware of tie basic socuo-polutical_ussuues and cultural problems and being willing to express their own struuggles about them; and taking tl'e initiative to buuild supportive interracial friendships among tie practitioers. Four areas are believed to be important for tie change agent's leadership roles and his developuent of leaders: taking responsibility for one's own development, facilitating the growth of a 21 22 subgroup, motivating otters by giving them responsibility and suupport and offering training experiences based on ore's needs and concerns. An investigation of related literature provides perspective for interpreting and applying tie data gained through this study. The literature review will be limited to the following: (1) the change agent relating to the community; (2) change agent characteristics necessary for handling problems and (3) approacles to leadership development sponsored by church grouups. RELATIm ’10 THE WT! Warren (1975a) defines community developrent as a process of relping community pemle to analyze tleir problems, to exercise as large a measure of autonomy as is possible and feasible, and to promote a greater identification of the individuual citizen and the individual organization with tie community as a whole. He says a community should have four basic characteristics: a solid economic base; mportunity for all residents to a decent standard of living; an aestletically appealing physical enviroment and residents that are friendly and considerate of each otter (1975b). Development, which is conrected with ideological perspectives, is often used interchangeably with modernization, progress and growth. when a community development organization's practitiorers roles and expectations are obscuure, frustration and confusion usually follow. Or if the organization's standards and tie practitioers' beliefs are incongruent, often tiere is job dissatisfaction along with anxiety and ambiguity. Role ambiguity and confusion of goals in an organization were found to be connected (Muullen, 1954). “en practitioners are uuncertain about tle organization's policies, they are more easily .‘l dissa relat pract are u apprcu lf-l (1986; approa facili for ac pr Obie prone.“ le 23 dissatisfied with their responsibilities. Ievinson's study (1959) confirms that job satisfaction and good working relationships are related to clear expectations and goals. Community Development Approaches V’X' T're organization's ideology does not define tle goals and tie practitioner's job expectations. But tie strategy and the methods which are used to accouplish the ideology fit into community development approaches. Tte researcher believes the agency in this study uses tie self-kelp and technin assistance approaches. Christenson and Robinson (1980) explain tle differences between tiese two. Self-help (locality w- approach) emphasizes self-reliance, deuocratic problem-solving, the facilitator change agent role and organizing the indigenous pmulation for action. The belief is that pemle are capable of solving tleir problems. Technical assistance (social planning approach)“ emphasizes tie transfer of skills and knowledge, tie request for assistance, tie change agent as a provider and ways to transfer technology. It is based ou tie belief that pemle are incapable or unwilling to solve tleir probl-s. Rothman (1979) says that self-kelp presupposes that community change may be pursued through broad participation of a wide spectrum of pemle at the local community level through goals and action. Community participation, education and human resource development are accentuated. Technical assistance emphasizes a technical process of problem-solving with regard to social problems, suuch as housing and realth. Ttere is rational, deliberately planned and controlled change. The focus is planning for a better community, improving the community and its facilities, develming economically and communities sharing problems. 24 Community Developrent Strategies Warren (1975a) prmoses that self-kelp is a collaborative strategy and technical assistance has a campaign focus. Often agencies use a combination of strategies. Collaboration is used when trere is agreerent, comon interests and values. Campaign is used when there is not agreeuent, but the pemle hope to get it. Gorz believes that real equality in society will not take place until practitioners comeratively own tie means of produuction; others believe raciem can be battled through electoral politics and social service institutions; sore use tie Public Interest Research Group which fights through knowledge of laws , regulations and initiative; non-violent activists provide alternative structures; Friere (1970) says tle mpressed must go beyond conforming to reforming by developing a critical consciousness — solving community problems by becoming aware of their it" social and cuultuural surrourudings by action and reflection; or poor ~ pemles moveuents (Piven and Cloward, 1977) which fail because tleir strategies ignore the social location of tie pemle trey seek to mobilize. I Sole organizations use decentralized local or reighborhood control. Stall groups an mal with problems which are culturally induced. Organizing in tlese ways requires a lot of time and sore actions might becore only social services and institutions that becoue irrelevant to the reeds. But if organizations owru their own institutions, trey an fight exploitation. Issues tl'e community pemle have can be identified through surveys and questionnaires. Organizers atteupt to lelp tle pemle recognize and buuild ou treir own strengths and develm alternative, constructive responses to tie problems. By 25 asking the right questions organizers can help the local pemle discover reasons for tl'eir situation. Identifying tie main problems and their root causes, and locating community resources to use are also part of tie strategy for relating to the community. Knowledge about the Community Guangeagentsreedtogettoknowabouttl'eimportantpartsof community life. warren and warren (1977) present a guide for uunderstanding a reighborhood. They say communities are usually organized by social rules, led by influential pemle, guided by values and uunified by survival reeds. Information needs to be gatlered about tie pemle who are tle sources of influence in tte community, events tie community suupports, tleir past history and interested pemle. Sore questions Warren and Fhrren suuggest are as follows: what are tre traditions of the community and how do tlese affect daily life? How is tie local economy organized and how does it function? who influences public minion? How can tie community leaders relp you? what is tie role of tie family in tle community? Developing the trust of tie pemle is essential if you are an outsider (Havelock, 1973). They reed to be careful not to use technical language, or tle local pemle will feel left out. Perhaps in tie past tie indigenous pemle have had negative experiences with outsiders or volunteers. Ttey may have been offended by them and be apatletic and uuncomerative towards him. But a volunteer can work hard to develm skills, try to discover what problems caused the poor attitudes, try not tomake tie samemistakes, find others totalkwith, atteuptto uunderstand tie reputation the agency has in tre community and be a middle men between the agency and the community. agency u that top in the (blender leadersh. structure literatuz folloqs; Wit}! ”Pam: 26 By asking questions about the type of organizational structure an agency uses inferences can be made. Non-bureaucratic literature implies that top-down decision-making puuts participation, omership and control inthehandsoftlefewontcpandmakestlerestoftlepeople dependent on them. Often groups require participation from the leadership only and the resources of others are unkmwn. But the structure could work toward collective decision-making. Other ways the literature suggests that change agents relate to the community are as follows: understand the organization's goals, tleir approach and community development strategies and grasp a geueral knowledge about the community. WW'SWIES, mm, SKILLSANDWEFOR mmmcr Must change agents are involved in at least three major activities: problem identification and clarification, consensus building and problem analysis and solution (Fear, 1980). In order to mrry out these functions, they are technicians, teachers, strategists and encouragers either as generalists or specialists. Fear summarizes the job responsibilities for carrying out these roles as being a technical consultant, conducting community education, doing community organizing or prouoting legislative justice. Difficulties and conflicts are often associated with these fuunctions, roles and tasks. Cross Cultural Communication best organizations experience challenges, but those working in cross cultural settings have usually additional conflicts and communication problems. cultural values, world views and communication tn 27 processes are often so buried in ore's cm cultural background that it is difficult to be objective. Kchls discusses tie fact that personal difficulties are part of bicultural living. It probably will not be easy. Living in another culture is like playing a game you have rever played before and for which tle rules have ruot been explained too well. 'ne challenge is to enjoy tl'e game without missing too many plays, learning tie rules and developing skills as you go along (1979:74). Barna (1976) identified five principal stumbling blocks: language, non—verbal misunderstandings, tl'e presence of preconceptions and stereotypes, tie tendency to evaluuate and encounters with high anxiety. If a change agent desires to function, grow within and contribute in a rew culture, l'e should be involved learning to be more oulturally sensitive. Dcperiences can assist him in becoming more aware of his own attitudes (acceptance of otters), cuultural beliefs, values, and world view: in building trusting relationships and in learning through observation in cross-cultural settings (Hoqes and Ventura, 1979) . Peqale are produucts of tteir culture: tley have interited tl'eir own set of biases. But they can develop more sensitivity for differences and similarities which result in greater tolerance and uunderstanding. In order to be able to deal with cultural conflicts, ttey read to become more aware cognitively, socially, physically, ewtionally and morally of themselves first. Iater trey need to focus ou the otter culture (Stewart, 1972). Adjustments and change are essential wten living in another culture. McGouigal (197l) researched changes in adults involved in a training course designed to develop cross cultural coupetencies around interand intrapersonal issues. Anencountergroupmodewasusedalong with a series of human relations exercises. 'ne model proved to be muost levy“ Ste-re: inten differ 28 effective in improving self-awareness, lowering dogmatism, increasing tie interest in equuality, increasing empathy, self-esteem and a tolerance for amubiguity. Other studies: such as, Ruben and Kealey (1979) support tie fact that communication-behavior assessment methods are valuable for training, recruiting and selecting cross-cultural personnel. Nonformal Educational Ecperiences: Intercultural learning Nonformal eduucational experiences which lead tie learner to work on attituudes, make accurate judgments and decisions and develop better communication skills can kelp facilitate needed coupetencies and effective intercultural relationships (Brislin, 1981). Ken an outsider orchangeagentacceptshimself usuallyhecanbeacceptingof others, especially if )e understands cuultural differences. Hanvey (1980) believes outsiders living in another cuulture experience different levels of awareness: beginning with tourism and an awareness of stereotypes, working with situations of oulture conflict to applying an intellectual analysis to tie setting in order to becoue more aware of different cultural traits. Huatistteeffectoftlenewoultureontl'elifeoftte outsider? Pusch (1979) identified intercultural learning taking place along a continuum from ethnocentrism at ore end to sole forum of adaptation or integration at tie other. 'nere are tl'e following positions: enthnocentrism, awareuess, uunderstanding, acceptance/ respect, appreciation/valuing, selective adoption, assimilation- adaptation—bioulturaliem—multiculturaliem. wen change agents who move into a new area feel responsible to adjust and develop accurate perceptions, possibly they will go through sole of these processes. 29 Before an outsider moves into a rew culture, 1e can work on self-acceptance , self -awareness, interculturalness , commmuicetion skills and adaptability (Kohls, 1979). One way might be to discuuss and coupare two different world views in areas; such as, perspective on time, commitments, possessions, competition or cooperation. Also a person's communication skills: such as, asking questious, listening, observing and providing feedback can be practiced, discussed and evaluated. Because a change agent is willing to live in anotler cultural, it is assumed that 1e knows cultural diversity is important and is willing to plan for and work on his own adjustments. (Xe way is for him to try to recognize his own values, norms and role expectations. After moving to the new community, re can begin cuultural self-analysisinorder tobeawareofhisomcultureandtke second cuulture. Hen cultural adjustment plans are made, he can plan to grow by uusing observation skills and trying to cultivate flexible, non-judgmental responses to his experiences and becoue more tolerant in ambiguous situuations . Often breakdowns occur wl'en people are not aware that otters have a different perceptual world. Hen an experience (hes not fit into oe's comptual framework, it produces ambiguity. Harey (1980) says often tie response is to force experiences into inaccurate categories which distort oe's perception of reality and lead to stereotyping. But culturally biased perceptions, assumptions, values and behaviors can be cpenlyacknowledgedinordertolearn. Asanoutsiderinasecond culture me an recognize or be telped to recognize that pecple are usually produucts of tleir own culture. A realization that tl'e values of tie second culture are reither suuperior nor inferior, only different, will Stei be a mud Effecu cultu] 30 will lead outsiders in becoming more tolerant accepting people. Steinaker and Bell explain tte processes in this way: "tre learner will be analyzing, transferring, appreciating, inquiring, debating within and without, and maintaining at first a tentative and then an assuured attitude until tie situation demands change" (1979:30). If an outsider is unwilling to adapt to tie rew culture, te placesasubtledeuandontlepecpleinttecommunitytochangeto becoue like himself. 'Ihis is ethnocentrien and portrays an attitude of superiority. Buut with knowledge, experience and sensitive feedback, tle outsider can becoue aware and adjuust. By admitting tte frustrations and focuusing o1 differences, the hard times can provide motivation to change. Being able to make clear and accurate interpretations and analysesoftlebehavioroftlepeople intlecomuunity, aswellas oe's own behavior are important processes. Knowing oreself - strengths and weaknesses - can be beneficial. Suggested Practitioner Characteristics Renwick (1979) suuggests five coupetencies in order to work effectively in cross-cultural situations: knowledge about tie new culture and cre's own culture; uee tle knowledge in order to make accurate perceptions about He experience; choose an attitude of cpemess in order to deal with tie conflicts; develop an analytic skill to identify tie cauee of tie conflict and consciously choose new ways to relate and communicate. Brislin (1981) found five qualities important to meaningful intercuultural relationships: tolerance toward points of view different from one's own; a positive self-concept: an ability to develop relationships with others: intelligence and a willingness to search for information and a willingness to receive and 31 use feedback from others. These qualities can be dealt with before moving to the rew culture and while living in tte second culture. Zaltman and Duncan (1977) identify a change agent's success with basic qualifications, an understanding of errors to be careful to avoid and gereralizations. 'l’re qualifications are divided into five categories: technical, administrative, interpersonal, job and leadership. As a technician re reeds to provide simple solutions and be able to prouote building appropriate institutions; as an administrator teshouldbeabletodealwithtleunexpectedandgivetiumeto task-related activities; as a friend he needs empathy and understanding of informalretworksinthecommunity; with hisjobhemmusttaketle initiative, uunderstand and accept tie constraints re has and work toward tie clients being independent: as a leader re needs poise, an understanding of tie political situation, personal security and self-confidence. He should not make a preuature commitment to change strategies. If )e fails to get client participation, to consider tle informal system and identify and work with those open to change, his suuccess will be jeopardized. 'ne same writers report that previous research on change agents found tl'e following generalizations to be true. Success is conuected with the extent of tie change agent's effort: his having a client orientation rather than promoting his own orientation; tie program being compatible with the clients' needs; his empathy with clients: his working through tie (pinion leaders: his credibility in tie eyes of tie clients and opportunities for tie clients to evaluate the clams. Ehrwick and Kelman (1976) discuss the problem which are created wlen change agents and indigenous leadership are from a different 32 socio-economic status than tie people in He community. those values are to be served by the intervention? Otter questions which need to be considered are to what extent do people in tte commmity participate in the choice of goals? What efforts are being made to have treir interests and perspectives represented? To what extent are the processes enhancing the power of the people in tie coummunity? Does He program create a dependency ou tie change agent? Laue in discussing conflict says that change agents are often thrust into conflict situations without tl'e quportunity to determine wtetler trey want to be there. 11ers is no time to consider intervention strategies most appropriate for tie situation. In order to handle community conflict intervention an outsider needs the following intervention skills: self analysis (ability to be flexible, think in contingency terms, avoid dependency relationships), community analysis skills (understand tl'e community and systems involved in conflict), uegotiation (willingness to see coupromises), mediation (ability to interpret), and tte ability to provide information and counseling (be a sounding board) (1979). A study was conducted with 1500 change agents from a variety of fields - induustrial relations, cperations research, community development, counseling and psychotherapy - to determine what issues trey agreed with, felt were important and had encountered. Zaltman and Dmucan (1977) interpreted the concluusions as follows: change agents must becoue aware of treir values; issues around change agent and client standards ranked hith on agreement as an issue and the most important: cpenuess with tte client system was tie issue encountered most frequently: and the indigenous change agents emphasized the (Dd dimmemc 33 question of ethics more than tle outsiders. Literature reveals that. change agents working in cross-cultural settings experience many challenges. 'I'te practitioners reed to grow in cross-cultural communication skills, to become more aware of their own and the rew commnity's cultural perceptions, to use tl'eir various nonformal eduucational experiences as quportunities to learn and adapt and to become more coupetent wlen faced with conflicts. SI'UDIES (N LEADERSHIP Weber (1953) described leadership as three types of authority: traditional (power due to tradition), charismatic (power based on the personality of tie leader) and bureaucratic (power characterized by hierarchical authority, rules and impersonality) . Much organizational literature today implies tie bureaucratic approach as being the way for organizations to meet tleir objectives and lead tleir members. However, sole organizations are cpposed to bureaucratic leadership because tie results of a bureaucratic system are directly cpposed to tteir purposes. Some organizations are seeking an alternative approach wterein tte comon good and tle personal évelcgment of tie practitioners can be served, as well as serving the organization and its goals. Research on leadership suupports tie recessity of uusing alternative approacres wien develquing leaders working in an organization. By examining studies on leadership from various viewpoints, a tteoretical grounding for tie developuent of leaders becomes clearer. Some studies relate leadership styles and other variables as essential to group produuctivity. Fiedler (1964) found that group produuctivity was not only affected by the leader's style, but also by the specific f. m 3 .M R h. 34 contextual situation. Different leadership qualities fit different situations. Gibb (1968) noticed the variables impacting on each otter; in leadership situations all parts affected the otter parts. It was tie interaction between all the variables -— tie circumstances, tie people (leaders and followers) and tie goals -— that brought results. In order to be an effective leader, one must recognize tie complexities and the many variables in tl'e situation. Certain traits might work in ore situation but not in anotler. He also noticed that leadership is not found in only ore person, but different members of a group function as leaders in different areas were leadership is needed. For euample, ore person is the administrator, another tie teacler. And tlese roles can change with different circumstances. Bowers and Seashore (1969) studied leadership as situations categorized by suupportiveness , interaction, goals and facilitating work. Stout and Briner (1969) believed leadership meant people with leadership traits which are both innate and acquired; suuch as, level of formal schooling, skills, self-confidence, initiative and job motivation. Otier research studies supported the importance of self-confidence in leaders. Kipnis (1962) examined navy petty officers: his stuudy revealed that leaders unwilling to commnimte verbally and work through tl'e problems tley were having with their subordinates also rated low in self-confidence. Certain leadership types have been widely uused in te literature: authoritative (task oriented or structured), persuasive (arouser), democratic (person oriented), executive (administrator) and representative (spokesperson). white and Lippitt (1968) studied the effect of different leadership styles on tl'e same group of youth. 'Ihey disco 530“. ti] attent disco: S‘Dwim differ leadin SPOUta; oo-won or 11111. (1960 ) M951; Mex; beL-g‘ 15317113 35 discovered that with a democratic leader, tie youth's motivation was strong and creativity greater; with a domineering leader there was more hostility and antagonism, more scapegoating, and a demand for attention. This study revealed that with doninators as leaders, those discontent might not talk about it ; the followers are dependent usually showing less individuality. Tte same groups behaved differently with different leadership styles. Stogdill (1968) described two ways of leading: dmminating or leadship. With )eadship tie group members spontaneously respected and followed him and he related as a friendly co-worker; with a dominator, tte grop followed because of fear of pain or punishment. 'ne leader maintained a social distance. Kahn and Katz (1960) discovered that the leaders who delegated authority and were more supportive in their relationships were more effective. leadership Training No one method has been tie most effective in training leaders. But experiential learnirg in nonformal educational settings is a way being uused. Chickering describes processes involved in this type of learning. ‘ne learners enter new experiences openly and fully without bias; they stand back from those experiences, observe them with sole detachment, and reflect on tleir significance: than trey $velcp a logic, a tl'eory, a conceptual framework that gives sale order to tie observations; and trey use He concepts to make decisious, to solve problems and to take action (l977:6). Bolton (1977) notes that concepts in human learning are formed by persons through interacting with tie euviroment: they are not gained throgh language. Behavior needs to be practiced in the circumstances of a particular situation. m—tle-job learning is a type of non-formal education. It can apply values; such as, being need centered, 36 person-centered and immediately uuseful to the persoral growth and occupational enhancement of tie learners. 'I'te training is not so much a matter of rew information, but tie learners can develop a new focus or emphasis because of tie exposure. Ivan Illich agreed with tie importance of out-of-the-classroom learning experiences. He states that pupils in apprenticeships do turn out more coupetent than those whostayintteclassroom. Hesaidthat iflehadtostartoverle would change institutions into facility centers: re would provide more access to things, places, processes; more access to skills and people willing to share their skills; and more access to tools in order to counteract technocratic control (1968:73, 85-90). Internships and praxis are two practical on-tle-job training methods. An experiential taxonomy consisting of five levels: exposure, participation, identification, internalization and dissemination has been developed to assist in maintaining meaningful training experiences (Steinaker and Bell, 1979). W (1975:?) defines internship as “planned learning activities that a student engages in outside tie classroom that contribute to his/her total educational develqment. " Praxisisap'ocesswtentlelearnerreflectsouhisactiousand experiences in light of tl'eory. then me looks at reality, he has preconceptions about what reality should be. he preconceptions are based ou a conceptual framework. Perceptions about tie reality are thought about and categorized according to a conceptual framework. O'Gorman (1979) defined praxis as reflective awareness of action. Activities reed a tteory: tl'ey need to be uunderstood in a larger frame of reference. An unreflective change agent without an understanding of his own frame of referees will have a very difficult time in a 37 cross-cultural learning experience. The change agent net work with tie potential indigenous leaders in tl'eir own development: develcpuent comes as tley choose tleir own praxis experiences. ”Man euerges from tle world, objectifies it, understands it and transform it with his praxis” (O'Gorman, 1979:33). “Ire agency's founder and its ideology is committed to tle praxis processes. Discussion on Church leadership Another question of this study was tle role of tie church as the institutional structure sponsoring or facilitating commnity leadership (evelcpment. Because of tie agency's comuitment to tie role of tle church, research on church leadership was considered. Tteologiml Education by Bttension (TEE) was built on He principle that tte learner reeds to understand tie tleory behind tle programs. 'Ite learner studies prepared materials while involved in his work, tle commnity, his family and church. During weekly meetings with an instructor tte learner reflects on cognitive information in light of his experiences, hcping to integrate information with reality. 'lte learner needs a theory to explain his actions (Friere, 1973). Kinsler (1978) said TEE applied many important principles: suuch as, church work being directed by leaders of the people, not by professionals. leadership developent was more effective in a person's own commnity context with his or: friends, ratler than moving away from tte environment. There reeded to be cpportunities for experiential learniug whichfocusedcntlelearnerusing skillsandknowledgeintteir on concrete life situations that are familiar. This way tie real leaders of tie people could be part of tie training, not simply tle elite. Possible learning experiences in tie poor commnities are usually not contected with any formal edumtional systems, but are on-tre-job learnirg upportunities within an organization. However Kinsler pointed out that skills aloe do not develop leaders. Tiey need traits; such as, a strong comuitment, abilities, participation, identification and acceptability with the community. Ore trait euphasized by sore writers on church leadership is servanthood. Greenleaf said that tre church institution reeds to be a servantoftlepecple,aswellastteleadersbeirgservantswhoactou what tley believe and find that wholeness is achieved by serving (1977:222). Ward stated “for tie Christian commnity, the issue isn't leadership, it is servanthood" (1977:33). Tie agency documents in this study emphatically support tie servant-leader approach. However when servant-leaders work in churches on social issues, otter factors - besides servanthood — reed to be considered. Wood (1981) looked at church leaders, who going against tre status quuo, involved treir members in social action projects. He discovered that tie leaders and members were divided on social issues. Buut he believed that because churctes are value-fostering organizatious, its leaders should and could legitimately uuse tleir power and position to act on social issues to serve tie commnities. 'nese issues revealed tie corplexity of church leadership and the importance of considering as many factors in te situation as possible. Previous research verifies that an organization's goals, its social enviroment, tre leader '8 styles and the practitiorers affect the productivity level of the organization. However the servant leadership type, who is more supportive in building relationships was more effective than tle dominator demandirg-type leader. Out-of-tl'e 39 classroom learning experiences which erphasize personal relationships and quportunities for reflection on activities are effective in tl'e training and development of leaders. Sole church leadership studies identified tte importance of indigenous leaders learning from tleir own concrete life situation ratrer than in formal eduucational settings. CHAPTER III RESEARQ'I PRCXIEIIJRE The purpose of this study was three-fold. Tie describing of one agency's standards or beliefs as explained in its literature was tle first purpose. Second was the atteupt to describe how the agency's practitioners did or did not carry out those beliefs in their comuunity development work. Third was to colpare the ideology as suggested in tie literature with tie practitioners ' views. Tie three major research questions are 1) what are tte essential 3 conditions recessary for tre practitiorers to relate effectively with I tte commnity? 2) that practitiorer coupetencies, attitudes, skills and knowledge are recessary to handle conflict? 3) that processes or factors are involved in te development of leaders? Each of trese three major questions were answered first by identifying the agency's ideology from tle printed documents, second by finding out the practitioners opinions on tie ideological beliefs, and third by couparing tie sources: tle agency's ideology and tie practitioners' — tle indigenous workers and tie volunteers — quinions. mta gattering was accomplisl'ed in three ways. First a document analysis of tie beliefs of tie organization - relocation, reconciliation and redistribution - was conducted to gatrer specific information on be organizational leadership's system of beliefs and strategy. Second, nine field projects were participated in and observed. Third, twenty-seven indigenous workers and thirty-four volunteers were interviewed. The main unit of analysis with tre field research methods was 40 f/’ 41 interviewing the practitiorers who work with the Voice of Calvary projects or affiliated muinistries in Mississippi. Tie interviews provided information on their views of tie ideology. Tie research attempted to bring to surface sore indicators of important issues tie agency's documents and its practitiorers beliefs when dealing with tie local community, with conflict and with the developuent of indigenous leaders . Important eleuents in the community developrent program were discovered by looking at tie perceptions as revealed in two sources: the agency's written materials and the practitioner's verbal cements about their work and how it relates to tie ideology. The variables examined in this study are taken from the agency's literature and philosophy. The information from tie ideology and tie perceptions of tre practitioners present a valid description of tie relationship between tie organization's values and its internal methodological issues. The Research Questions Tl'e following questions were used to coupare tie data from the sources: la. Vhat are tie essential conditions necessary for tie practitioners to relate effectively with tie community as stated or suggested in tie agency' 3 statement of purpose and strategy? lb. Hat do tie practitiorers say are tie essential conditions for their relating to a commnity? 1c. Tb what. extent & the essential couditions revealed in the practitioner interviews suggest consistency with the agency's statement of purpose and strategy? 2a. “hat practitioner coupetencies, attitudes, skills and knowledge are 2c. 42 stated or suggested in te agency's literature in order to deal with conflict? 2b. what do practitiorers identify as tie coupetencies, attitudes, skills and knowledge reeded to effectively deal with conflict? 2c. To what extent do tre practitioners coupetencies, attitudes, skills and knowledge revealed in their interviews suggest consistency with tie agency's literature about dealing with conflict? 3a. How does tie agency's literature describe the leadership role and tie developuent of leaders? 3b. How do the practitioners describe the leadership role and the development of leaders? 3C. To what extent do the leadership role and the development of leaders revealed in te practitioner interviews suggest consistency with tte agency' 3 literature? T'te Population Tl'e population of study included employees or affiliated practitioners with a Mississippi based organization promoting community Mlopnent through the local church. Tie practitioners were teterogeneous culturally, levels of eduucational attainment and past experiences. Among the practitioners interviewed, 48% came from the commnityauud52%movedintottearea fromtleeasternandwestern United States and me was from each of the following countries: Burma, India and Africa. Two types of practitioners were interviewed: indigenous workers and volunteers. Usually tie interviews were done oe-on-ore but occasionally two friendsorahusband andwife teammet with the interviewer. The practitioners were sometimes called agents, telpers, educators, or 43 technicians. Some were agents and leaders in the church pastoral work in the local community. 'I’ney were men and women of all ages, the majority being in their twenties or thirties. Their educational background ranged from trade school to graduate university degrees. 'Ihey were professionals with academic and practical knowledge or paraprofessionals with practical lmounledge in specialized fields, such as; health, nutrition, administration, business, social work and theology. Some had previous background experiences in their specialized fields in other geographin locations. Twelve of the twenty-seven indigenous workers with responsibilities in the projects came from rural Mississippi communities. 'Ihese employees were reached, trained and encouraged by other agency practitioners. Mast of these men and woren were originally residents of neglected and impoverished ghetto communities, but had gained knowledge and skills and were contributing to their own people in many constructive ways. 'lheir family backgrounds were agricultural workers on subsistence farmus, sharecroppers, factory vorkers, or unemployed on welfare. Generally the families were use to being considered part of a subordinate class of underouployed people. Generally they understood the culture and the problems the community people live with. Lost volunteers were from Protestant evangelical middle class backgrounds frouu the Estern or Eastern United States. They had moved into the needy area from another part of the country or world to share their resources. Usually they arms with educational or experiential expertise in their job-related assignment and had a strong commitment to the beliefs of the organization. All volunteers who had permanently moved into the areas, with two exceptions, were interviewed; many indigenous workers were 44 interviewed based on their availability. Both groups were dedicated to the church's involvement in needy and qupressed minority communities. Sixty-one practitioners from thirteen different community development projects participated in the study. 'Ihe projects, which vary in the number of personnel and community people involved, served the community or ration in the following areas: community organizing and administration, health are ministration and two clinics, housing renovation and development, a church, two clothing cooperatives , leadership development along the youth in two communities, a home for homeless people, and an educational training center. Research Approach 'Ihree points organized the inquiry: relating to the local community, dealing with conflicts, and developing leaders. Questions in the following areas were discussed based on the practitioners' responses. Relating to the Local Community. With what project does the practitioner serve? what specific community needs were being met with the project? what was the practitioner's work in the community? In what ways did the practitioner relate to and identify with the community and its people? Vhat relationships were the practitioners developing with the community people? How did the practitioner perceive he was relating to the community? Relating to Conflicts. What conflicts or problems did the community people have to deal with? Ruat were the problems you deal with living in this community? What characteristics seemed to be necessary in order to handle conflicts? In what ways did you notice racism? How were you working to remove racial barriers? In what ways was your project dealing with conflicts? what attitudes seemed most appropriate when dealing with 45 conflict? Develgirg leaders. In what ways was the project you were involved with efficient or in what ways could it be improved? what specific things were you doing to develop leaders? what types of training had you been involved with? that rewards have you received from it? In what ways have you been encouraged to participate in programs or encouraged potential leaders to participate? In what ways was the practitioner participating in justice? Methodology. The agency's ideology was described from two sources: the agency's documents and the practitioners' opinions, both the indigenous workers and the volunteers. The practitioners ' verbal coments illustrated the main issues and problems in the categories of the agency's beliefs. Cognitive and affective responses were elicited by verbal questions in an attempt to discover concepts and perceptions about the ideological issuues. 'Ihe interview was developed for the practitioner to discuss his/her work and how it relates to the ideology, mnely, reloation, recouciliation and redistribution. Attempt in this study was made to discover issuues that emerged from the agency's documents and from the practitioners practice of the agency's ideology. the study was not focused on whether the agency was meeting its community develcpment ideological goals per se. But the focuus was to coupare the beliefs of the agency's literature with the coucerns of the practitioners. To understand the practitioner's applications of the ideology, the belief systems were first identified. 'Ihe findings resulted in identifying thirty-two variables as descriptive ofthethreeterme. 'I'hesevariablesandtheuesweretheissuesthattre researcher probed for during the interviews in order to discern what the 46 practitioners considered most effective and those perceived as detrimental to the program. Pilot Stay The initial design of the interview asked direct and pointed questions. But the researcher discovered that the intrusion of research did violence to tte integrity of the subjects being sampled, especially with the subjects who had a history of having suffered violation of their basic rights. Therefore before doing the Mississippi field research, the design was modified using more unobtrusive measures along with less directive interview questions. Five practitioners from a community education organization were interviewed. Throgh these pilot interviews the researcher became more experienced with the interviewing process: establishing rapport, asking questions and taking notes. The notes taken during the interviews were recordedoutapeimmediatelyaftertleexperiencesandwerelater transcribed in the order stated during the interviews. The data from the interviews were systeratically described, analyzed, and coupared with the published organizational beliefs. This preliminary trial of research techniques followed the procedures planned for the main study. Entry Process In July 1982, the researcher attended the Voice of Calvary's international conference called Jubilee '82. During this time initial discussions about the acriptive study were held with the leaders. Bcposure to the agency's resources; brief observations at many urban field projects and field trips to rural projects were held. Furtler negotiations were in the spring of 1984. Entry was achieved through the President Emeritus, the President and a volunteer with the International ’I'I 47 Study Center (ISC). T'te researcter was accountable to the ISC volunteer as an intern involved with the ISC three-month internship program. The purpose of this program was three-fold: 1) to introduce interns to the specific problems in poor black American communities; 2) to expose them to strategies for dealing with the problems; and 3) to encourage commitment and involvement in mission to the poor and oppressed. Being considered an intern provided acceptance with most practitioners and an cpportunity to have first-hand experiences with nine out of the thirteen projects. Some of these were People's Development, Inc., tre housing ministry; Child Evangelism Fellowship, the outreach to West Jackson neighborhood children; and Thriftco, the cooperative thrift store. The agency's Documents After studying numerous agency materials and participating in nonformal educational training experiences, an outline of the ideology was developed. The outline was discussed with five cuurrent leaders; their opinions and suggestions were incorporated. Then a recording form was written to use after the interviews. The Voice of Calvary's Statement of Purpose was the foundational document uused in writing the outline and recording form. Develmt of the RewranFm. The main instrument used for data gathering after observations with the projects and interviews was a minty-four item recording form developed in the field. Two steps were taken in the development of the form: a literature search ueing their materials for a definition of their strategy and interviews with five leaders in the agency. The first assth was to define the agency's strategy based ou nonformal educational training experiences. First a five-éy Christian Community Development workshop for summer volunteers was attended; later many of the agency's audio and cassette tapes presented by its leaders were studied. Three books written by the agency's founder were read along with his lectures, magazine articles and brochure materials. Essential issues in the relocation, reconciliation, and redistribution strategy were identified in order to organize and record information gathered during the interviews and the participant observation experiences. Five interviews with the leaders were held to refine the strategy outline. A closer look at each step follows. Nonformal Educational Trainirg Experiences. Tue purpose was to identify the key issues in the agency's strategy along tl'e three areas of concern: relating to the community — relocation issues, dealing with conflict -- reconciliation issuues, and developing leaders - redistribuution issues. T‘l'e researcter received direction from the VOC's International Study Center and its programus which are committed to teaching the organization's commmity developuent strategy. Using their community development library which incluuded audio and tape cassettes, films, magazine articles and books, was the researcher's main resource. However, discussions with various persons and volunteer groups visiting, working with and desiring to learn from the organization in Jackson was an eleuent in the nonformal learning experiences. Field trips to rural Mississippi communities and classes during tl'e five-(by Christian Oommity Development Workshop provided exposure to tie cuulture, poverty and the agency's model for intervention in an impoverished commity. Discussions on racism developed a greater awareness of many 49 issues which were a daily experience of the community pequle. Also individual studies with periodic classroom sessions were attended on black history and Bible ”poorology" . leader's Assistance. Tie second step in the building of the recording instrument was to interview five of the agency's leaders and/or visioraries to confirm the validity of the strategy recording forum. These five leaders reviewed the points on the strategy outline for clarity and couprehensiveness. The leaders/visioraries interviewed were highly cotpetent and knowledgeable persons who had been using, discussing and teaching the strategy for a number of years. One was the founder of the twenty-five year old agency: a community developer, cooperative organizer, lecturer, conference speaker and writer of the strategy. He was the President Emeritus and minister-at-large for the organization. The second leader, the President of the agency, represented tie agency publicly on many occasions and maraged the overall operation of tie projects. A third person interviewed was the organizer and coordinator for the Christian Community Developuent Workshops which specifically described the strategy for impacting the poor communities. The only female leader consulted was an assistant to the President Emeritus for many years; she planned and administered the agency's two international conferences on holistic work among poor communities. The pastor of the agency's church who tad studied, discussed and communicated the community development principles for nine years, was the fourth person. The fifth had a Master's Degree in business administration; was an assistant to the President; developed new community projects; maraged three community projects and located financial resources for the organization. 50 In these discussions the leaders clarified three items on the recording form. These suggestions were incorporated into the form both after tie initial communication on the items and during the subsequent content analysis. Except for the refined items the leaders agreed that the strategy outline accurately represented tl'e key strategy issues. A cquy of the recording forum which was being discuussed was placed in Appendix A. The Intended System Voice of calvary, a Christian community developuent organization, was practitioners working together to mobilize their spiritual and human resources redeuuptively in a needy community through a local church. Tie agency's purpose was to creatively organize people and resources to respond to multi-faceted human needs in order to improve the community and its people's quality of life - spiritually, physically, socially, educationally, erotionally, etc. Projects were organized to serve the local pecple leading them towards self-sufficiency with their own non-profit corporation and local governing boards. “DICE 0F GLVARY'S 9mm 01“ PIRPCBE l) to develop several target Mississippi communities as models who live out tie principles of relocation, reconciliation and redistribution; 2) to equip other organizations and churches to minister to tie needy by using these developed target commmities as replicable models for holistic ministry training in other cities and regions of the U.S. and the world; 3) to preach the gospel to the people of Mississippi and the world and to meet human needs, whether they are spiritual, physical, educatioral, or economic. 4) to develop strong indigenous churches that see themselves as the Body of Christ in poor communities; 5) to develop strong Christian families throgh churches in local communities; 6) to develop indigenous leadership in local commmuities through spiritual, vocational and economic training; 7) to foster cooperative economic development where people work to help oue another and themselves; lh-i amen authe “PE: their “Stu “ith atom difo develc hum aCtiviu WORM recreaw. H 51 8) to join together with other Christians in the local area to develop a strong church body that forms the center from which the ministries Spring and which aimus to be a 10ml expression of the body of Christ in a poor community; 9) to promote lasting reconciliation across racial, cultural, social, economic and other barriers that can hinder the reconciled life of the church by coming together as blacks and whites in work, worship and shared lives in tre Body of Christ (Annual Report, 1982:3) . The Practitioners' Interviews Spending time telping in the projects provided quportunities to casually becoue acquainted with soue of the practitioners. T'ten during the actual interviews a setting of informality and mutual sharing was experienced. Specific and broad questions were asked based on whether or not the practitioner was an indigenous worker or a volunteer. Participant Observation of Community Projects. Sore research was accouplisted when the researcher-intern worked in nine projects . A more authentic view of the actual reality of the circumstances was experienced because of working alongside sole of tie practitioners in their responsibilities. For example, there were times to wait on hurried custoters during a hot summer day clothing sale, to discuss problems with some community families and to listen to volunteers, who were around for a week to work, to discuss their questions about tie differences between this setting and suburbia. Other community development activities which were accomplished were typing; sorting, handling and selling merchandise; and painting houses. The events were generally improuptu activities during the community organizing activities and processes. The events happened in different ways: 1) informal meetings of the practitioners in holes, church groups, recreational settings , or market places; 2) scheduled staff meetings CaSe: afte; QJEst not 5 and] mums attitl 52 where indigenous workers and volunteers shared, planned, and prayed together; and 3) visits to the field projects to observe the programs; such as, assisting in a young people's backyard neighborhood meeting and fixing windows at a neighbor's house; 4) tutored an indigenous worker in basic education skills. T‘l'e observed events were usually regular weekly planned experiences of the practitiorers involved with tte Mississippi organization. The circumstances were selected on the basis of opportunity and convenience in order to be part of as many of the varied responsibilities and activities of the practitioners. These casual dialogues were used to make analogies from experiences observed in the stuudy and to gain varied insights. The interviews were planned to follow the participant observation experiences in the field projects. However, the practitioners often dispersed to their holes after coupleting their daily tasks. In most cases the interviews with the practitiorers were l'eld at later times after the researcher had gotten acquainted and worked casually with then. A few interviews blended into the on-going events being observed. Questions were posed before, during and after tre event being observed, not during a specific time period. This approach encouraged spontaneity and honest reactions. Sore coments and incidents during the event answeredttequestionstteresearcrer intendedtoaskandthesewere noted as soon after trey occurred as possible. The observations incluuded words, phrases, definitions, quinions, references to past events and attitudes expressed or implied by the practitioners. Tte researcher's Owh perceptions of the action and attitudes were recorded and later included in the findings and interpretation of the data. inte and cord: 310011: react; Ptactj CI“for 53 Conducting the Interview. The interview technique was euuployed as the study's primary instruument for gathering practitioner data. The interview was a face-to-face verbal interchange between the interviewer and the practitioners. The interview was divided into three parts. Part I was a casual time of getting acquainted. Part II was a discussion about the projects tl'ey were working with and the type of work being done. Part III related to the ideological concepts. During this segment of the discussion the researcher probed into specific practical relationships and activities which applied the agency's beliefs. The social climate of the interview was informal and unstructured. In this study, the interviewer assumed a responsive, person-to-person, cordial approach striving for an atmosphere of clarity, honesty, rapport, and genuine interest. The researcher was a learner and provided encouragement for the practitioner to discuss his or ter personal reactions and feelings. The lomtion of the interviews was in a setting as relaxed and secure as possible, using a setting which the practitioner chose. Often eating made the experience more relamd, comfortable and friendly. Souetimes the researcher had worked with tie practitioner and tad already establisl'ed an acquaintance before the interview. The researcher prefaced each interview with an explanation to the practitioner that people from other places wanted to learn from the agency's work and experiences. They were asked to share their thoughts and feelings during the interview to kelp provide insights for otters wantingtodothistypeofworkintheirlocalcommumities. Sole Ptactitioners expressed that they, too, would like to learn from others Bndaskedtleresearctertosharewiththemtleresultsoftlestudy. stud 1"Slat 54 Ievinson describes the persoral interview as it was employed in the study as follows: A biographical interview combines aspects of a research interview, a clinical interview and a conversation between friends. It is like a structured research interview in that certain topic must be covered, and the main purpose is research. As in a clinical interview, the interviewer is sensitive to the feelings expressed and follows tie threads of meaning as they lead through diverse tquics. Finally, as in a conversation between friends, the relationship is equal andtheinterviewer is freetorespondintermsofhisown experiences. Yet each party has a defined role as a sustained work task, which imposes its own restraints. mat is involved in not simply an interviewing technique or procedure but a relationship: understanding and maraging this process is a crucial part of the research method (1977:15). The researcher did not want to predetermine the form tle data would take like using a forced-choice questionnaire or soue other method that wouldlimitboththequtionsandfocusofresponses. Ttefocuswas discovery, rather than proof. Tferefore two types of non-directive questions were used: 1) semi-structured questions that were stimulus free but response structured, e.g., does what you do have any relationship to reconciliation?; and 2) semi—structured questions that were stimulus structured but response free, e.g., how do you feel about your work in this project? The interviews soght clarity and specificity and deuanded different approaches. ”roaches for questions of wide scope. Because of tie diversity of practitioner characteristics, it was necessary to ask tie broad questions about the three ideological terums differently with the indigenous workers and the volunteers. There were many cuultural differences between them. The volunteers were shown the three main iéological concepts and asked how the words related to their work. But because most indigenous workers were not acquainted with the ideology, a few questions about each term were asked. The questions on relocation t to the with - Us after @JEstj infon @3an 195m inteh 55 were as follows: ”what do you think about white pemle moving into this community and working at VOC? that is their role? What effect do you think they are having?” The questions on reconciliation were "How well do you think blacks and whites really get along here? what helps them be reconciled? What keeps them from being reconciled? What needs to happen to improve relationships?" The redistribution questions were "Do you think it is more important forthepemle whohavetogivemoney tothe l'ave ncts or to give time, help educate, and share skills with them? Or are both important?" Qgestions of mecificity. Trese were the semi—structured type atteupting to elicit feelings and minions about tie agency's stated beliefs. These questions were elicited from the practitioners' responses to the broader questions. Ebramples of these questions are listed above with "The Research Approach". Usually the practitiorers were asked casually after a meeting or afterworktogoouttodinnertotalkabouttleirworkarrlanswerafew questions about it. The arrangements were made whenever possible informally and face-to-face. Must practitioners were interviewed once; only four were interviewed twice. During thirteen interviews when the researcher used a tape recorder, she was able to be more attentive and responsive to the practitioners' words and feelings? But during most interviews the researcher took hand-written notes. After the interview, a tape recorder and recording instrument were employed for recording the data. At a later date all responses were collated within categories for content analysis and measureuent. 56 Validity Concerns Since the focus of this case study was one organization's set of beliefs and the application of these beliefs by its practitioners, the researcher ted to discover the key processes through a content analysis procedure with the organizatioral literature. Questions were asked about the strategy. T're wording of the interview questions had primarily three functions: 1) Do the interview questions elicit data that relate to the purpose of the study? 2) Do the interview questions create a clear picture in the mind of the practitioner concerning the subject being discussed? 3) Do the interview questions elicit data that provide reliable and valid information for measurement. Payne (1951) provided a checklist for preparing interview questions that meet these criteria. we pervasive drawback throughout the study was the researcher ' s bias in the selection and interpretation of the agency's materials and the interview responses. Efforts were made to validate tre data within the constrictions of working within the agency's ideology and having the recording form approved by the ageucy leaders. Analysis of the mta After coupleting each interview, the researcher recorded on tape as many of tie practitioner's coments which could be recalled. The basis for coments from forty-eight practitioners were brief handwritten notes taken during the interview. Thirteen practitioner interviews were tape recorded. Then these tapes were transcribed. The data were organized msebycase accordingtowaytretmicsandtheueswerediscussed during the interviews. Each was was grouped according to as of the thirteen projects. The projects had organizational materials and cluu loo prau Pro; abou disc inte higt PIG: 57 practitioner interview notes. Then each of these materials was loosely clustered into one of the three eleuents of inquiry: relating to the local community, dealing with conflict and develming leaders. The practitioner staterents were classified and sorted into one of the three major categories. A second qualitative analysis of the data reduced tl'e stateuents to eleven categories within the three structural elerents of inquiry. The tmics on the recording forum were divided into the eleven categories. These processesandthetes weredisccveredtobe themain pointsof the ideology after the researcher studied the agency's official documents and read literature on practitiorers involved with community development projects. The analysis of the agency's literature was coupleted by studying, identifying the essential tmics, summarizing and writing about the three main ideological theues. Principal variables were discovered to describe each theme (Figures 1A, 13, 1C). Then tl'e interview notes were reviewed case by case. Colored markers were used to highlight the three different ideological themes. Issues, problems and processes the practitioners must deal with were discovered, classified and sorted into me of the eleven areas. Then the practitioner statements were clustered together under the same general tmics and later reduced to representative phrases according to the eleven categories. Processes which described the ideology and problems with it evolved. The data required sorting and partitioning into tre variables within a categories. The data were reduced to intelligible partitions. A third analysis was made to discover which variables and themes Were predominant in the literature and in the practitioner interviews: the indigenous workers' and the volunteers' coments were separated. 58 Predominant meant quantitatively representative of the ideas and feelings expressed by the two types of practitiorers. A category index ttat identified the variables and each practitioner was constructed to provide quantification measures for the responses. This procedure allowed for systeuatic measuurerent and interpretation of the data. Since the nature of this study requires more of a qualitative procedure using content aralysis, quantification of the data supported the qualitative process. Tte summaries of each of the eleven areas included divergences and disparities of minions between the agency's moments, the indigenous workers and the volunteers. Illustrative quotes from the three sources were selected from each of the variables to recount the various minions ou the ideological beliefs. These citations, along with the practitioners' percentages of agreement can be found in Chapter IV. All the quotes are clustered according to the eleven categories in Appendix B. The indigenous workers quotes are listed separate from tre volunteers. Chapter 5 gives a brief summary and highlights the contrasting minions of the practitiorers in the eleven categories. 3&5! Chapter III described the research design and methodology for tie study. T‘l'e primary focus of the study was how an agency's ideology was applied by its wactitioners. The research questions were designed to inquire about how the practitioners related to three areas: the local community, social—cultural couflict and leadership development. An organizational literature search was coupleted to msign an ideological recording form; participant observation was achieved in nine out of the twelve projects; and interviews were coupleted with all but two of the permanent volunteer and two of the indigenous workers. After 59 the recording device was decked by sate of tie agency's leaders and tte visionaries for its content accuracy, modifications were made on the issues identified. The interview technique was described illustrating tow the practitioner's work and beliefs were elicited and recorded. An indigenous cammmity leader designed questions about the ideology to ask the indigenous workers employed by the agency. The data were subject to content analysis procedures. Chapter IV describes tre findings. fr QiAP‘I'ER IV FINDIINBS This chapter describes and caupares the agency's ideology and methodology fram three viewpoints: the visionaries ' statements taken from the agency's documents and the practitioners: the indigenous workers and the volunteers . The ideology — relocation, reconciliation and redistribution — is explained according to variables which define these terms. The community development ideology is described frcm the perspective of the founder of the agency, who is a local initiating self—starting develmer, and a few other visionaries in the agency. The practitioners discuss how the ideology is or is not practiced in their projects. Presentation of the Data The focus is on the present, in light of what went on before and what was hmed for in tie future. In many cases the workers exemplified the signs rather than defining them. They often told about the ideology in terms of what they would like to have happen. The following descriptions to not presume to evaluate the organization or the projects. Names of awe of the specific pemle and projects have been withheld to safeguard the identity of the workers. A few typical coments stated by the practitioners have been selected, not in any sequential order, but clustered according to the variables. Ttese quotes simply enunciate the ideas, feelings, motives, reflections and aspirations as the workers perceived than at the time. The diapersive and some times contradictory views represent the grouups as 60 61 they really are, with all their vicissitudes. The expressions illustrate and are representative of minions of the workers interviewed. The three ideological terms are explained first from the point of view of the visionaries: then the practitioners describe how they puut into practice or have difficulties doing tie dogma in their day-to—day responsibilities with tie agency. In order to write summary statements explaining the agency' 8 beliefs the following types of materials were studied, analyzed and assimilated: the Christian Community DevelopIent Seminar, Levels I and II: the agency's 1984 Annual Plan: twelve printed handouts; ten magazine articles, twenty newspaper articles in He M Revolution, twenty-seven lecture notes , three books , twenty-one cassette tapes and ten video tapes written by tie founder; plus other seminar materials from tte visionaries. Criteria for each term were selected; the criteria were further defined into categories of words and phrases that represent and define the terms. Tables 1, 2 and 3 list the variables selected from the ideological data. Next the unstructured notes from the sixty-one interviews with the practitioners were sorted according to the words arud phrases in the ideological categories. T‘l'e practitioners ' cements are context sensitive. methodologies the practitioners use to apply tie ideology are identified. This was completed one subject at a time. Notations were made if the subject referred to tie category that was built around one major problem or issue. Based on these records percentages were figured according to the practitioners' statements. mile the interview data were being sorted, chta that were irrelevant to the stuudy was omitted. infc cats @ are 303 patu £5.55 ill '0: 62 In order to place practitioner coments into a category inferences weremade basedontrewordsandthecontext inwhich tley were stated. For example, if the practitioner was discussing relocation and specific problems were mentioued, tlre researcrer sorted the information into a relocation category, ratler than a reconciliation category. The descriptions of the variables are organized in three sections: Views from the Visionaries, which are selected quotes and summaries from the organization's literature; Views from the Indigenous Workers' Interviews and Views from the Volunteers ' Interviews, which are quotes or paraphrased statements made during individual interviews. Tables 1, 2 and 3 present a quantitative analysis of each variable according to tie interview responses. The researcher looked for patterns and similar and mposing minions. All of the practitiorer quotes which answer the research questions are recorded in Appendix B. Quotes which highlight tie majority minions about the variables are stated in this chapter. RFSEARCHQUESTIONIC: mmmmmmmmmus REVEIED IN THE PRACTITIONER INTERVIEWS W MSISI‘EKZY WITH 'fiiE W's 3mm OF PIRPOSE AND W? The study provides (eta on the extent in which the variables in question were supported and valued by the practitioners, as well as illuustrations and applications of the ideology. what essential conditions stated in the ideology were preferred? Did the indigenous workers prefer different conditions than tie volunteers? Six major variables were identified from the agency's moments as essential conditions for relating to the poor oammmuity. Eighty-six 63 percent of the practitioners mentioned Serving in the Projects as an important factor. Through using their skills in the projects they are having a positive effect in the community. Health care practitiorers were tie most predominant in expressing specific ways they were serving: fourteen different positive effects were shared. Twenty-ore percent more indigenous workers referred to assisting tie community than the volunteer. Thirty-four percent of the volunteers mentioned difficulties they were experiencing because of their project responsibilities (Table l). The second most frequently mentioned factors were Relocating to the Community and Building Relationships in the Community. Sixty—seven percent of the practitioners associated living in the community as necessary to having an effective impact. Relocation is the ideological term referred to often in the agency' 3 literature. The inarnational aspect of the work was difficult for thirty-one percent of the uolumteers; but fifty-seven percent of them believed it to be recessary. Learning to identify with the pemle by spending time with them, listening and learning from them and becoming one of them and getting to know the area received an average of sixty-seven percent support. However tie practitioners expressed many difficulties with this variable. Fifty percent of the volunteers said trey were disappointed that they had not been able to make good friends with the cotmlmity pemle even though they had moved and were working in the area. Thirty-six percent of the indigenous workers said they had difficulty building relationships because pemle were so transient and not willing to stay more permanently. Quite a few said part of the prerequisite-requisite in building friends with volunteers was whether Table 1 Eckgroumd Variables on Relocation: Esential Conditions for Relating to Community Practitioners' Beliefs Practitioners' Difficulties with Beliefs Indigenous Volunteer Difference Indigenous Volunteer Difference Variable Tbtal % Total% Total% Total 96 Serving in Projects 76 75 +1 7 34 ~27 Beirg a Servant 31 27 +4 24 8 +16 Using Community Raources 16 38 -22 16 20 -4 Relocating to Community 76 57 +19 16 31 -15 building Relationships 57 76 -19 36 50 -14 Meetirg Holistic Needs 42 34 +8 16 12 +4 Sources: VOC Documents and Interview Notes 01' PE \DI Tni Vol ind 65 or not they were willing to stay in the area. meeting Holistic Needs was identified by thirty-eight percent of the practitioners. The fact that they are obviously involved in holistic work could be the reason why this factor was not mentioned more often. The housing, lealth are and youth projects were started because of the requests of the community pemle. Serving with a Servant Attitude is a factor referred to often in the agency's materials; but only thirty-four percent of tie practitioners mentioned it. Twenty-four percent of the indigenous workers said tie volunteers often acted superior in their service. From the visionaries' and the indigenous workers' perspectives tie agency is limited in its effectiveness when volunteers maintain tleir superior attitudes. Pemle were tle most predominant Community Resource alluuded to. This factor averamd twenty-seven percent support; however tie uolumteers mentiored its importance twenty-two percent more than the indigenous workers. Hen commumuity resources are being used, the service in He community is more effective. Relocation does mean pemle serving the coumuumity by using their skills, building relationships with the pemle and sole volunteers moving into tle area. Buut if the work is to be more effective, more attention needs to be given to building relationships with the commnity pemle; volunteers willing to stay for a longer periods of time and willing to learn about servanthood and the development of toolstolelpthemnotburnoutinoneortwoyears. 66 Beliefs on Servirg in the Projects Views from the Visionaries. Cuurrently the practitioners are involved in projects; such as, church development, lealth care, comerative economics, edumtion and louusing. The majority of the practitioners live within a one mile radius of the church and their work (Reed, 1982:8l. God's people in a commmity demonstrate Christ in the area where they live and where their church is located by using their skills to serve others (CCDI:38). Views from the Indigenous Workers' Interviews. Six of us who grew up in this commmity in poverty have dedicated our lives in a couplete way to our pemle. Our reputation for development is partly tie reason. We benefit because our talents are being used and our personal worth is built through our service ('7). A common need in our commmity among all pemle was quality lealth care. This has brouught the blacks and whites together (5). Views from the Volunteers' Interviews. If a person relocates, his role is to use his skills uusing a low key approach and lifestyle (59). Calls cote to us from all over Jackson for pemle reeded housing. We are a clearinghouse serving those in our area and asking otler churches to supply housing in their area of Jackson (14). Because many pharmacists become wealthy by overcharging for medicine, we are building a pharmacy to serve the pemles' needs for low cost supplies (20). Probl-s Serving in the Projects Views from the Visioraries. Outsiders should not determine pemles' needs for them, but listen to what pemle saytleirreedsareandlovepemlearoundtheneedsastley perceive then (Perkins, 1982f:53). Views from the Indigenous Workers' Interviews. We do not ask for old clothes — those are for Good Will. We found this approach very dehumanizing, like charity. It is giving in a hurtful way (1). *Interview Subjects: Nos. 1-7, 22-39 indigenous workers Nos. 8-21, 40-59 volunteers Beliefs on 67 Views from the Volunteers ' Interviews. Often behavioral probl-scouefromthehome. Ouurprogramsneedthe children's parents support. But when we had our recent bother laughter Banquet with the Young ladies Christian Club three girl's mothers who said they were coming did not attend. When we work with the kids, we are only scratching tie surface of need (49) . Preventative medicine is important for the future, but the Health Clinic uses the traditional model, rather than commmuity development (18). Samaritan's Innisaplacethatboards andfeeds pemlewhodorot have anywhere to stay and say they don't have any money. Recently a white lady stole my credit mrd. when she said she was going to work, she was going to the mall to buy. we finally confrontedher and askedler tomove (40). Practitioner' 5 Being Servants Views from the Visionaries. A good leader does not relocate and establish himself as superior but tie good leader lives as a servant. Pemle are rot qualified to be leaders unless they are willing to be servants (Perkins, 1982e:2). Servants are tle leaders. Education does rot qualify a person for Biblical leadership, but servanthood dues (Perkins, l984d:7). Sole servant qualities are as follows: teachable, willing to listen to others, and organizes and brings pemle together to talk (Perkins, 1981e:2). Dependence on God and being a servant are more recessary than having eduucatioral degrees (Perkins, l984b:6, 7). Views from the Indigenous Workers' Interviews. I came as a leader but my leadership style is to serve. I work hard torotpuutmyselfoverotlers, butlearnwithandfronthose I work with. My choice is to be an example, accountable, submissiveandhombleinmyapproach (5). Renlmovetothe ghetto, fourteen or fifteen kids came by night. I was poor. men ministering to the bepoor. Thatisthehardandsmry part(29).IfIsee pemlehavingaroughtimeandlgotolelpthem, it is difficult to rot make suggestions in low to correct the situation. It means my ego will not be stroked. I just have to be a servant and very committed to change (39). Views from the Volunteers' Interviews. The ephasis is applmi our Christianity lere more than learning doctrine. But there is a balance (41). By merating tie sound equipuentandtapingthe Sundaymessageslomusingmy skills to serve the church (54). Problems with Servant Attituudes Views from the Visionaries. lost evangelial leaders — presidents, seminary professors and board members of Beliefs on institutions seem blind to the reeds of the poor. God provides and asks His pemle to share their abundance with others, but too often the poor continue to be neglected (Perkins, l978a:1). Views from the Indigenous Workers' Interviews.0ften the white who relocates gets disappointed because le dues rot yield to black leadership and lead as a servant (27). Whites have their place if God calls them to serve. but if they cote because tley feel guilty, want to lelp poor pemle and do mission duty to the black commmuity to make themselves feel good, tley should stay home (37). Views from the Volunteers' Interviews. Ken I prayed for God to unify us, I upset quite a few pemle (47). the luportance of Usirg Community Resources Views from the Visionaries. The lope for tie black commuunity lies within the church if it has commmity development projects which provide a force and forum for reconciliation. The church is to be a spiritual and practical foundation for development in communities of reed and an example of God's love and juetice for all pemle (CCDII:16). Theleadersintheprojectstrytoworkwithtle resources available in the commumity for their own commmuity develcouent (Peterson, 1981:18). Justice is empowering the pemleintleircwnlandwithtleircwnresourmsinorder that they be all they were created to be (Perkins, l981e:2). Vuben there are pemle in tie community who are becoming eupowered and working with the commmity, the true expression of relocation is being realized (Perkins, l981a:2). Views from the Indigenous Workers' Interviews. Whites need to learn from blacks and their strengths. Ore way is to know black history and the benefits men; suuch as, Charles Dewy and George Washington carver were to society (6). views from the Volunteers' Interviews. we are using the ommmumuities resources through three of our projects: PDI, the Study Center and the youth ministries. The housing project renovates, sells and/or rents louses; tley maintain low cverlead. By providing decent homes at afforuhble prices which are twenty percent below the set market appraised value, they are practicing redistribution. The Study Center has training programs; and the youth ministry provides jobs for neighborhood youth. The real measuure of how relocation is working is the degree to which indigenous pemle are mvelming and taking over the leadership (11). With indigenous leaders there will be more reconciliation (9). Nowlamtryingtogetthechannels of resourcesfrom outside the commmuity in place in order to benefit tle local 69 community (13). Problems Usig Community Resources Beliefs on Views from the Visionaries. Assess and start with tie resources already available in the commity. In America blacks have an income of 130 billion dollars which is tle ninth highest amount of any nation in the world and a larger incoue than any other African ration. By working together blacks can organize their resources to develm enough capital to buy tleir own services. They can establish economic institutions to provide goods and services. Community grops could establish local businesses; such as, credit unions, savings and loans, food and clothing stores. If they unite in economic endeavors, they will becoue less dependent on the government and charity (Perkins, l973b:7). Amerim's technological society which is based ou education has not allowed tie poor, especially black pemle, the mportunity to learn techrolcgy. Instead the welfare system was created for them. Buut this system has rot worked. Unfortunately tle American church is tied to this economic system which maintains tie unfairly rich while many live in poverty (Perkins, l978a:l). Views from the Indigenous Workers' Interviews. The summer youth internship program uses a little bit of tie commnity's resources (28). Since black pemle like to dress well, sore have to travel long distances to shm at Thriftco (l) . Views from the Volunteers' Interviews. It is our presence in the commmity that changes it. But our projects reed to have a church foundation in order to generate tle type of commitment that is reeded. If the staff represent a whole bunch of churches, there will rot be any accountability. It is a situation of unity and our ability to be a consistent influence (11). With our project there is a set of railroad tracks between where most of us live and our work. This is a living contradiction to our agency's relocation beliefs. We need a reighborhccd chuurch involved with our project, especially when pemle are having euotional difficulties. They could be served more suocessfully during the week than on Shroay mornings by dedicated counselors. Buut most church members drive into this reighborlocd on Suunday mornings to attend church; they don't live here. But there are a few churches that are working in the neighborl'ood (l9). Relocatimlto the Ccmmunigz Views from the Visionaries. Relocation means skilled pemle—from outside the area moving into an area of need and working to facilitate the primary mission of building indigenous leadership. The W3C leadership believes that soue 70 pemle who live in the suburbs should move to communities of need. A core of the transplanted leadership needs to remain in the area until the young pemle who were born and raised in the area are ready to take over tle leadership (Tucker, l983:l). The outsiders credibility an be establisled by living in the area (Perkins, l981c:2). Views from the Indigenous Workers ' Interviews. Reconciliation will not core without relocation; so pemle must move into our community (27). Views from the Volunteers ' Interviews. New I am not simply reading stories about He poor, but am seeing, being withandworking together tohelpthem (12). Iwantedtobe some place where I could actually see what was going on (10). Because of being lere I understand why pemle are poor. For example, we too are dealing with rats (9, 18). Probleuus with Relocating to the OommuniLy Views from the Visionaries. There is white political and economic dominance. Wuite pemle control positions of authority over blacks in America because of a continuing history of prejuudice that began with blacks' forced suubjuugation. Views from the Indigenous Workers ' Interviews. Pemle moving intothecommunityfsatwo—l'eadedsnake. Onthecne hand the commnity reeds to have two different kinds of pemle for reconciliation. But many don't come for tie right reasons (39). Views from 3e Volunteers' Interviews. For the four and lalf years I was in Jackson, I haven'tmade an impact with the commnity pemle; I wanted to develm relationships but wasn't successful. lien I had relationships, pemle took advantage of me (52, 57). Relocation is the part of the ideology that gives me the most difficulty because I have rever seen it lappen. I can't think of anybody white who has guysically moved into this area, who I would say has really relocatedasourfounderdid. Heworkedinthefieldsand was dependent on the commnity at large. He and his family hadtobeoneoftlecommnity. Theydidn'tcoueinandset upprcgramswiththepemle likelamdoing. Idorotdepend on the commnity; I hardly know anybody in tle community. Living in the same neighborhood doesn't work; it doesn't mean relocation. I wonder what it would take to be that corrected with the community? I don't see pemle from tle community hanging around with us; tl'ere is a barrier (47). MJacksonreeds todefinewhothecomuunityisandgear their programs to that community (16). A person can not uunderstand freedom unless they have been mpressed; therefore, pemle who have rever been oppressed can not understand mpression even if they relocate in a poor '71 mpressed commnity (57) . Belief in the Importance of Buuilding Relationships with the Community ewe Views from the Visionaries. Another important task is to develm relationships with the commnity pemle. A key to commnity development is personal relationships. The outsider should listen and learn from the pemle for one year. T‘ley slould spend tiume with pemle in their homes; work with the children through Child Evangelism or otl'er ministries and become active in commnity organizations. The poor instead of being statistics ou a national poverty report become neighbors and friends (Perkins 1982f:9l, 92). The outsiders make friends by living among all pemle. when lower and middle class pemle live together, tle class barrier breaks down. Since tie middle class is tie accepted class in America, tie pemle who relocate are considered pemle of commitment. Their mutual needs in tle commnity are a bridge for commnicating, building friendships and working together for better conditions. The outsiders credibility can be established by living in tie area (Perkins, l981c:2). A volunteer can sense the felt needs of the cormnity because le has similar reeds. For example, he is motivated to improve the schools because his children attend the schools; he seeks to improve housing because his property value depends on the value of surrounding homes. He takes responsibility for the situations affecting him and his famuily (Perkins, l980d:3). Views from the Indigenous Workers' Interviews. Patients come, not only for tealth problems, but also for social and financial difficulties. We listen and counsel (33). Recently a patient lost her husband. We went to tie funeral and spent timewith tie family (34). Sore respectus and thinkwe are very progressive in our work with the commnity. We are doing the things the church needs to be doing. In this way we have made the community pemle look at themselves. I grew up rear here and still did not know about tie organization. Becauselworkhere lomlearningandlearing aboutthe projects. Lost relationships in the commnity are established in the Georgetown and St. Charles Street areas through the youth work and the Health Clinic. Pamle feel these are real services to them, and are especially glad to have prompt and good medical care (28). Views from the Volunteers ' Interviews. Relocation in the city means finding out wlere pemle are getting together and going to those places regularly so real relationships an be formed. It means taking natural interests you have, like music, and spending time at the jazz club. In the city pemle don't get connected in their neighborhoods (47). Friendship with the pemle is a very critical part of my being here. I am not letting fear told me back but simply 72 doing what I need to do. Helping a friend deliver ler baby was a very special time for me. when apprmriate we provide a support system for our patients. Real bonds are established between us even though at times it is rot apparent (56). Our rew leader is improving our relationships with the black commnity (21). Problems Buildifl Relationships with the Commnity Pemle Views from the Visionaries. If welfare workers were called commnity develmers and social welfare education utilized resources available in the local community and helped with budget manageuent and other practical concerns, the government would assist tie community development work, ratl'er than continuing the poverty cycle with its programs that debilitate personal responsibility, motivation, and family and morality (Perkins, 1980b:2). Views from the MM Workers' Interviews. Relocation is a good concept if the person is committed to workingmorethantwoyears. Thoseofuswhohavebeenlere for a longer period of time get tired of explaining to newoouers what to expect. T‘lere are too many transients and pemle don't feel special, making it hard to establish relationships (6). I can not trust because I have been hurt over and over by pemle leaving. It seems cold (27). Views from the Volunteers ' Interviews.T'o work strictly off the traditional medical model is not enough; we reed to be out in the community. We can't expect the reighborhood to couetous. Eventloughwehave 7000patientsayearnow,we arerotmeeting allthehealthreeds. Thepoorestofthe poor don't know how to negotiate system (19). My former roomatesaremyoulyfriendsbecauseldonothavetletime to develm relationships (9). I am cousidered an outsider even though I've been here over five years. I will always be considered an outsider. Buut from my perspective I am an insider. Belief in Meeting Holistic Community Needs Views from the Visionaries. Pamle living in poor coumunities often an not meet their basic reeds. T'le church has a (all from God to lelp improve tle conditions. Those who relocate and are effective among the poor will empower local leadership by ministering to tie pemle's felt reeds and joining a pro-active local church (63137-40) . The church reeds to be more pro-active in the commnity serving the reeds of the whole person: physical, mental, social, moral and euotional (Reed, 1982:7). It needs to be comuitted and responsible to meet the needs in the target area wtere the members live (Perkins, l9829:l). The Voice of Calvary Fellowship is a church, but like a parish. It is affiliated with the Voice of Calvary 73 Ministries that is a parachurch non-profit organization that provides lolistic humuan services and technical assistance in the West Jackson community (Reed, l982:8). Voice of Calvary Ministries, which is an affiliated organization with the church, is comuitted to building an ecouonic base by develming small businesses in tie poor commnities. Thriftco, a clothing comerative, the Health Clinic and the Pemles Development Inc., the housing project, are examples of small businesses working to develm an economic base (Needs, 1982:7-9). wC's South Central Mississippi Ruural Health Association, the umbrella organization for the lealth (are ministries, centrally administers lealth centers in Mendenhall, New Hebron and Jackson, Mississippi. the integrated lealth center staff provide tle public with low cost, high quality person service (Ibid:8, 25). Harambee Youth Ministries (HIM) , an active youth ministry, is to mvelm indigenous leaders from the target commnity who are motivated to improve their own lives and tleir commnity. the International Study Center trains volunteers in the agency's commnity development principles (Ibid:7-9). Views from the Indigenous Workers' Interviews. In the pastl have crulybeenexposedtocampuswork,notcommnity development who has a lot more variables like the economic welfare of the commnity, families and tie total enviroment. and the commnity is an important part of the plan (5). I share reading and writing and who I am. We work on all areas - physical, social, mental and moral (30). Views from the Volunteers' Interviews. With tie Health Clinicwe have a basetowork with becauseroouewantstle area to go downhill. Pemle are proud of being from here. wlen our project first began, we had numerous break ins. Buut now the community is watching out for us. Often I get phone @113 when reighbors say that a truck is on our prmerty and maybe we should check it out. Pemle in tle commnity feel like the project is theirs (19). Problems Msetirg Holistic Comunity Needs Views from the Visionaries. Lost local church are commuter churches. Therefore the members do rot have do proper commitment to the target area where tle church building is located, We believe pemle in the local congregations are called to live, work and ownership in a target commnity of 5, 10, 20 or 30 blacks. For example, members ofVOCF live ina twomilearea aroundthechurch building. These pemle work to improve themselves and tie commnity (Perkins, 19829: 1). Views from the Indigenous Workers ' Interviews. We would be attaching ourselves to institutionalized sin if we were 74 not concerned with the whole person and their reeds (6). Burt outsiders don't see tie needs of pemle; they see what they think the reeds are. It is impossible to know tle reeds unlessyouliveamongtlepemleandsharetlesamemeans of existence (29). Still in 1984 we can not worship with white pemle in their setting, but they are welcome to worship with us (7). That is dehumanizing (5). Murry truths presented in churches do rot affect the lifestyles and businesses of the white members. the black campus work at tle college I graduated from had white middle class values. The song "Nobody Knows the Trouble I've Seen" expresses some of my feelings (6). Views from the Volunteers' Interviews. Often the pemle whodomovestay forayearortwoandburnoutandreturn hole. This is rot development. But myths, misconceptions and fears grow when a person doesn't have any personal contact with the needy communities. We need a strategy to work with pemle wiere they are (21). RESEARCHQUESTIONZC: mmmmmmmsmmus, ATI‘I'I'UIES, SELLS AND W REVEALED IN THEIR INIEIVIBVS W mummmmm'smmammmmm The study provides illustrative data revealing specific applications of the ideology arud it describes to what extent the variables in question were supported, valued and questiored by tie practitioners. what corpetencies, attitudes, skills and knowledge stated in the ideology were preferred and considered important when maling with conflict? Ere there any differences of minion between the preferences of the indigenous workers and the volunteers? that corpetencies, attitudes, skills and knowledge do the practitiorers identify as recessary for their own growth in order to deal with conflict more effectively in the future? One corpetency, four attitudes, three skills and two areas of knowledge were identified from the agency '3 documents as pre-requisites for effectively dealing with conflict (Table 2). Eighty-two percent of all practitiorers identified persoual racist _e_xpe_riences they had encountered in Mississippi. Knowledge and corpetency dealing with 75 Table 2 Background Variables on Reconciliation: Competencies, Attitudes, Skills and Knowledge for Dealing with Conflict Practitioners' Beliefs Practitioners' Difficulties with Beliefs Indigenous Volunteer Difference Indigenous Volunteer Difference Variable Total 96 Total% Total% Total 96 Cerium identify Racism 78 86 -8 18 14 +4 Attitudes Create Awareness 38 71 -33 28 17 +1 1 Remove wriers 87 79 +8 4 10 -6 Emmasi ze 6: Submit to Black Leadership 75 30 +45 30 14 +16 Notice Difference 35 59 -24 0 0 0 Still Build Staff Relationships 63 79 -16 18 24 —6 Fellowship Interracially 87 66 +21 22 29 -7 Willirg to Suffer 50 55 -5 20 16 +4 Knowl Observe Community Problems 80 40 +40 0 0 0 Reflect on Com- munity problems 87 67 +20 13 10 +3 Sources: VOC Documents and Interview Notes '76 racisn ranked the second highest annng the ten beliefs in order to achieve racial reconciliation. 'Ihe attitudes which the visionaries alphasized were creating awareness of the issues (55%), removing barriers (83%), greening and suhnitting to black leadership (38%) and noticing differences (47%). The percentages after each attitude reveal the amount of support each attitude received. Mare practitioners mentioned removing barriers than any other variable on reconciliation. 'Iwenty—eight percent of the indigenous workers said the volunteers needed to becane more aware. Ferty-five percent more of the indigenous workers expressed interest in emphasizing black leadership; thirty percent said there was a problen with whites submitting to blacks. Twenty-fair percent more of the volunteers felt it VHS necessary to notice differences in order to handle conflicts. 'Ihe skills which ranked third, fifth and eighth in practitioner cxnudtment were developinginterracial fellowship (77%), buil ' staff relationships (71%) , and begg‘ willgg’ to suffer (54%). Wenty-nine percent of the volunteers and twenty-two percent of the indigenous workers said they' ruixkxl help with interracial relationships. Twenty-one percent of all practitioners desired to inprove their ability developing more effective staff relationships. Twenty percent of the indigenous workers said the whites were unwilling to suffer. However the fifty—five percent of the volunteers supported the belief that suffering was part of the reconciliation process. Reflecting on calmmity problans (77%) and observim commnity Eoblans (60%) were areas of knowledge the visionaries believed necessary for dealing with conflict. 77 The practitioners strongly expressed their desire to handle conflict better. Possibly they need knowledge and training in these areas to inprove. 'Ihey d3 support the values of becaning nore cmpetent, knowledgeable and skillful in these areas. Forty percent more of the indigenous workers mentioned observing various commnity problens than the volunteers; twenty percent more mentioned reflecting on various commnity problems. These figures seem to agree with an indigenous worker's ment that insiders better understand and perceive the problems . The following are selected quotes on the predcminant views of the ten variables fran the three sources. All of the quotes on dealing with conflicts are in Appendix B. Beliefs about Becaning Cagnetent Understanding, Identifyifi and Dealing with Racism Views fran the visionaries. Racism is the attitude or belief that one racial group is superior to another vhich results in segregating, eliminating and/or cirnimting the other. It means one group has the power and uses systematic discriminatory practices in the najor institutions of society. Racial discrimination is treating people differently because of their race. Racial prejudice neans prejudging on too little inforn'ation, especially judging people of another race. Racial stereotyping is assigning negative characteristics to a group; such as, blacks are physically strong , intellectually inferior, anotionally free and violence proned. mnifestations of racism are both overt and covert. Individaal racisn is practiced by individuals or anall group actions. Institutional racism neans socially established and accepted patterns of behavibr keeping people because of their race in an inferior status. Clear exanples of institutional racism are housing patterns, segregated schools, discriminatory atployment and pranotion policies and textbooks which ignore or distort the role of black people (CCDI:52-57). The white church is a stronghold of racism. It believes the Gospel is to build churches, not to reconcile people. Even though it is the only institution equipped with the faith, love and values necessary to redirect life in this 78 society, it has no cmprehensive strategy for reaching poor caumnities (Perkins, l978c:2). It is like a gas station where people go to get full as they live their individualistic lives in the commnity (Perkins,1979i:6). Views fran the indigenous workers. Pecple in this commnity don't like blacks and white relating. Our work irritates them. We need to realize we are fighting nany obstacles: racien and cultural differences (37). In Jadcson the racism is rare subtle than in the snaller towns but it is justasreal. Inthesmallertowms people are openly hostile and ugly to you to your face. It is hard to nake it in society. I really lack hope about surviving in smaller towns. I think a bladc has to maintain a certain mentality to get along. Often people are not aware of their prejudice. One day while I was working in a bane, the owner brought the workers sane cookies. Sue started walking towards me, but shifted to the white nan. men the parents were gone the children, ages 10 and 17 would talk with me. But as soon as they heard the parents returning, they would leave (37b). At school the students and teachers are not only unaware of the way they treat us, but they also are unapproachable about their actions . The professors have favorites; they ignore the black students ' questions as well as being unjust in other ways. But I might as well get use to it; when I get a job the situation probably will not change. Imustlearntodealwith racismherebecauseIcan never get away from it (36) In try other job I was told to treat wealthy patients better. My co-workers were prejudice. mt here we work together as a family praying together in the nornings about patients and work, as well as personal concerns (35). Views fran the volunteers. Relocating has been a painful experience because nany Southerners lad: exposure outside their narrow world. Many believe there are two kinds of people in the world - bladc or white! I have fought feeling like a non-person nudi more here than in the East where I attended college. Many people see ne as white, but if they heard me speaking my language they would realize I am not an American (46). We were frighten when we noved here because ofwhatwehadheardabouttheweyblacks are treated. One white neighbor refused to speak to us at first. Nowshe is ooncernedwhenwecbn'tcallher (14). Pheanas calling for an apartment in (rest Jackson, nany people tried towarnmeofthebadsectionwberelwantedtolive (56). I learned throughexperience that Ihadtobecerefulabout speaking to white wunen (48). white organizations in Battesburg were unwilling to hire Alterican blacks. But because I wasn't American, I was treated differently and able to work. That was confusing to me. Here the attitudes are different; all peqale are accepted (12). 79 Differing Views about Racism Views from the indigenous workers. The worldwide problen of oppressive institutional sins toward blacks must be stopped. whites should dismantle this and exhibit justice in their lifestyles (6). Views fran tile volunteers. Sone issues are personality problems. It is frustrating when all issues are defined in racial terms (43). Black people feel inferior to white people. Recentlywhenweaskedablackwonantogotoour black doctor, she canplaimd. men blacks consider thenselves inferior ; it is not just white people feeling that way (20). Beliefs about the W of One's Attitude Toward Becanirg More Aware Views fran the visionaries. There are unique problens to be faced when anyone speaks about the black situation in an integrated setting or visa versa. But each race ought to beconcemedtoshowhisotherwhiteorbladtbrothersthe road to reconciliation on the basis of what each has experienced. mites who are part of an interracial fellowship ought to have a deep burden for their white brothers and sisters who do not understand the behavior of the blacks and their situation. Blacks ought to have a great concern for other blacks who do not understand the social economic systen in which they live (Perkins, 1979c:3). Voice of Calvary is a bridge connecting people who seek lasting racial reconciliation by bringing bladcs and whites together working, sharing and worshipping. They provide a strategy of racial reconciliation for the church (CCDI:4) . Views frcm the indim workers. I try not to react to bad attitudes but be hunble and not force Hy own agenda on others. then facing bad attitudes, I slow wwn and nake changes in try own actions and attitudes (5). Views fran the volunteers. Reflecting is an inportant process (16). Reconciliation means a person reflects on his own actions, beliefs and feelings and becomes nore aware of himself (9). In order to rake reconciliation work, we have to restrain ourselves: hold back, listen to others and let then be first. Being willing to take time to build relationships and practice self-control are keys to reconciliation (16). If people don't become nore reconciled, they fight or leave (9). Problens with the Lack of Awareness Views fran the visionaries. The Rutgers Report says that 11 am on Sunday is America's most segregated hour. This means the church is the nost segregated institution in 80 America (Perkins, l979g:9). But even though the church is inactive and unjust, it is still responsible to do reconciling work as nodeled by the New Testament churches (CCDI:12). Voice of Calvary church and projects in Mississippi approach racism as attitudes or beliefs to confront because the church's legitimcy depends on its responses to victims in society. Views from the indigenous workers. then whites are Christians, but have always been around prejudice, they are unaware of their actions - their ungodly cultural baggage. This lack of awareness creates my problems. People need to be reconciled to thenselves and cone to know thenselves (7). Views fran the volunteers. Over two and a half years I had difficulties adjusting to the limitations here. Finally I relaxed and began to appreciate it (52). Our cultural perceptions are problens. Mites generally have western values and blades eastern. For exanple, blacks elphaSize experience; whites being right. By understanding underlying values and perceptions, I am nore accepting of differences. since people are unwilling to talk, I'm wondering if they are unaware (57). It is inportant that everybody who has relocated go the second mile. This means I make allowances forothersmistakesandworkonnyowngrmthand chvelopnent. Staff need to check their own attitudes and becane nore aware of their feelings that create barriers (20). Beliefs about One's Attitude Toward Removing Barriers Views fran the visionaries. Voice of Calvary defines reconciliation in two ways. First, God wants to reconcile people to Himself. Second, the local church is to aggressively work toward renoving racial, cultural, social and econanic barriers (CCDI:45). Today blacks are not welconed in white churches, hates, neighborhoods or schools. In Mississippi only one white church in ten and no nore than onerural church inahundredwouldaccept ablack into their nenbership. whites have created an inferior society for blacks and a superior society for thenselves (Perkins, 1981f:6) Views fran the indigenous workers. Barriers are being renowned among the Health Clinic practitioners. I work with friends. Every norning my leader asks how I am doing. I feel accepted, listened to and respected (35). Reconciliation is themst spiritual ofthe three termsandapersoncannot do it on his own. To love in spite of obstacles is hard; but it is the pivotal point and center of the ideology. It is the nost crucial one and the others are useless without it. Our relationship with God is reflected in our relationship with people and vice versa. the mirrors the other (31). 81 Actions which renove barriers are worshipping, fellowshiping and working together (37b). Views from the volunteers. Renoving terriers neans demonstrating humility and carrying about everyone (47). I havebeenhereayearandamjustnowbeginningtofeel like thepeopletrustandaccept ne. Mycolorhasalottodo with it (13). men nost whites are roving away fren blades, our purpose is to bring the two races together (48). Difficulties with Reuoving Barriers Views fran the visionaries. In our present social econanic systen people lack concern for each other. Our culture encourages materialism, selfishness, and individualism. Many middle class peqole turn concern about thenselves into religion and spirituality. If one's needs are net then he is considered spiritual. Mast people provide for thenselves and organize their own self nurture. They put thenselves first, instead of putting God and His concerns first. For exanple in the South nany church members participate in discrimination and enslavenent through unfair and unlawful business practices. But people need to bear each others burdens and be comuitted to each other (Perkins, 1984b:4). Viewws fran the indigenous workers. Sale volunteers ' superior attitudes undermine instead of support us (4). Views fran the volunteers. There is no good definition of reconciliation; but it is nore than the presence of blacks and whites being together (58). Our friendship processes are not stable. At times the goal is to be all black; other times both blade and white. It flip flops back and forth (56). The barriers are nore with ourselves than with the cmnnmity. It seens that we are our problens and the eneny is us (11). Twotypesofmistakesarebeingnadebysalewhiteswho have relocated: 1) the person who tries to be totally blade and2) thepersonwho isdetermined tokeephiscultureand maintain everything that is white that is inportant to him. the best way to relate is similar to a marriage. Ooue, give andserveandallowotherstogiveandserveyou. rake decisions collectively (19). Reconciliation was the concept that attracted me to this organization, hit my concern was with denaninational terriers, not racial barriers (18). Reconciliation (hes not apply directly to re as an individilgl, but as a Christian one should have a cannitment to it ). Beliefs about the Igportance of One's Attitude Toward Blade Leadership Views from the visionaries. when blades ebtermine their own standards and whites suhnit to their leadership 82 contetporary racien can be effectively dealt with. By seeking out blade leadership in key areas on one's life, the dividing walls of hostility can be revealed and broken (McKinley, l979:2). Also since the commnity people have learned how to live with their problens, the new residents canlearnwaystocopethenthen. Infactoneishealthyif he says and does learn fran commnity people (Perkins, l982f:88, 89). when a white person canes to the canmmity, he brings all his superiority and guilt which society has put on him. The black must be able and willing to absorb that if he is to be reconciled (Perkins, l982f:109). Views fran the indigenous workers. If white nales can't control, they go where they can. If our purpose is to minister to the black cannumity specifically, then the black people must lead the way. The whites rust subnit and assist in ways blacks want then to. That is hard. But if a person cannotdothattheyshouldnotcate. Theyaskuswhatneeds to be done (39). But nany white males have aggressive superior attitudes with big egos. They need to give up their culture and pride and take a back seat role. They should help blacks feel like they are leading (4). For eeanple, I pressure leaders who have led us nany years who decide to leave when they are not in control. That is notthewayGodwants it. Doyouneedtoalways lead?We need your support while saiebody else leads. You would still be a leader, just simply not always the spoleesman (39). Views fran the volunteers. The jury is still out on whether whites can stay around with strong blade leaders. We are seeing that in our own church. Iwonder if wwhites are leaving because they are not able to follow the blade leadership. we need to be a multi-racial church with blade leadership. Sanetimes I wonder if whites an handle it. I struggle with it myself. hhite people have to be able to handle strong black leadership. Only then an they be reconciled (21). Sane signs that Anerican black nales are gaining nore of a power base today are that they are thinking on their own and processing decisions. In the past most black wulen led the men who felt insecure (58) . (while being here whites can learn to be pro-black by responding to the black leadership, being willing to learn and being a servant (41). Blades are being hired to replace whites (47) . I have spent a long time orienting saieone to do my job (46). Problem Suhnitting to Blade Leadership Views fran the visionaries. Racism is observed in these four attftudes: arrogance and superiority, hatred, danination and individualism (CEDI:S6). Today too nany people with the resources including the technical knowledge feel they are better than others. mites alone set standards 83 to which all people are expected to conform (CIIDI:57). learning by doing and exposure can inprove attitudes racially, culturally and socially. when sate pecple do tasks together based at similar cannitments to relocation, reconciliation and redistribution, relationships begin to be formed (Perkins, l984b:ll). when whites subnit to black leadership, their unknown arrogance usually appears. Unless they suhnit thenselves with abandorment to black authority in a significant area of their lives, they will not fully recognize their hidden prejudice. when one has no option except to suhnit, he mast confront his own reactions. when his options are cut off, real healing can take place. when white people are willing to be taught by blades, they better understand the needs of minorities and their own racism (McKinley, 1979:2). Views fren the indigenous workers. whites cute with a submissive, giving attitude. But after they get canfortable, they start being middle class, only associating with white people, and acting with controlling superior attitudes. This effect is negative. The attitude ”white is right" has continued here (4) . Views fran the volunteers. Racial reconciliation mm black leadership and white followwership (21, 56, 57). A white person who has never experienced eppression can have all the knowledge of what to do and still oppress and create a welfare nentality. Even though he knows everything about wwhat should be done, his actions do not Hatch what he lenows. The duality is only squeezed out, not as he lenows nore, butashesuhnits toblacks in ahealthybody context (11). I feel that blades have always be the objects and whites the subjects. bany blacks have endured wrong treatnent by white roles. The blacks that stay in the work are steadfast and faithful (57). Beliefs about One's Attitude toward Workirg with Differences Views fron_the visionaries. Our culture and tradition often keep us fran loving people different fron ourselves. ButtheexanpleofthechurchesinthebookofActswas people from various cultures worshipping together. With these churches as our model, we enphasize the inportance of reconciliation between people of different ciltures. The cmmitment is to aggressively seek to interface two opposing groupswholiveinthesanetargetarea. Inordertodeal with the inevitable conflicts and the differences the workers nust have a deep and rigorous comuitment to serve and sacrifice (Perkins, l984d:3,4). The three nain purposes of the fellowship are l) to be a group of local people fran different badegrounds and cultures who are called to be in relationship with each other; 2) to inprove the econcmic, social and spiritual life 84 of the connnmity wwhere the church building is located and the menbers live; 3) to be an interracial fellowwship comuitted to racial reconciliation. Individual families in the group are nodels that bring people together across racial, cultural, econanic and social terriers (Perkins,1979c: 3) . Views fran the indigenous workers. At our clothing cooperative blacks and whfies relate well together. In most places blacks only relate to blacks and whites to whites (23) . Views from the volunteers. With different backgrounds and standards we can learn by cmmumicating (42). Areas for are the accept differences and work through conflicts (42, 55, 57). In the church we are struggling with church leadership; there are differences in the cultures (43) . But I accepted these differences and have grown (8, 10, 20). In the East people are generally frank and direct in their conversations , bit here people way what others want to hear (49). Beliefs about the Inportance of Developim Relational Skills among the Practitioners. Views fran the visionaries. Reconciliation neans mildJTg relationshfis , especially working through problens and conflicts. Oennunity developnent can only happen when strong relationships are developed (CCDI:46) . As God's people one together with similar personal cannitments to Christ, the group an gradually be transformed into a corporate power confronting corporate sin. Faith grows bestwhenmenberslearntobe interdependent (Wilburn, 1977:42). Gifts listed in the New Testament, such as, serving, teaching, ruling, organizing are always mentioned in the context of the body. Individual gifts do not function alone, but church menbers need to cooperate and work interdependently. As individuals set aside their individualism and subnit to each other, God gives then gifts to build the body and cause it to function as a whole (Perkins, 1976:2). Views fran the indigenous workers. we need to say to those caning: cone be a brother with us, instead of saying, owe be a ministry. We need to learn together. Learning fran anyone will help prevent burn out (6). Views fren the volunteers. My co-workers and I are learning to get along as we work together and share. when there is a problen we have a verbal counitnent to discuss our difficulty in the situation. We believe in unity, not uniformity; diversity, not division. At tines we choose to forget our own problem and focus on another's nwds (42). Our basic goal is to camuumicate in love (48). 85 Our leader is taking responsibility to encourage the spiritual lives of the workers. Recently each staff person was given a (are group leader. This person encourages other fellow staff nenbers in his group. Other activities which mild staff relationships and create a family-type atmosphere are retreats every other nonth and open houses one evening every nonth (12). Diff iculties Develcping Practitioner Relationslm Views fran the visionaries. Individualien is a great threat to the neaning of being Christian, especially if a person tries to find God's will for his life alone. God wants His people to participate in a local fellowship in order to effectively do His will on earth (Perkins, l976:1). Views fren the indigenous workers. lost black people don't trust whites. The stuff runs so deep (39). I have becare nore aware of whites' prejudice and the inportance of forgiving, enduring, suffering, sharing and allowing myself to be uncomfortable (25). I am glad that whites cone but frustrated with those who shut their eyes to the basic needs of others. why isn't there an enphasis on outreach? Staff bury thenselves in only wadprogranearideachotlier. Theyneedtoseethewaythe real world is. Sane people must think they are too good to do certain things (28). Views from the volunteers. Being caumitted to each other is good, but we have becane ingrowh (57). when Iwwas responsible for a discipleship ministry, my relationship with a black brother was good. we spent tine together (8). ‘niereusetobeaclosenessmongtheteamardtines for sharing. We need the right structure for sharing and nurturing others one-on-one (49). In Hy apartment I had little fellowship: one person was always cmplaining and the other never took the initiative to cooperate and work together (18). It is tough to be truly reconciled with up fellow missionaries. Because I don't get along very well, it rakes the white/black issues of little concern to re. The issue is really personality conflicts. lien I disagree with my boss, he says to forget it. There is little coununication (50). I've tried to develop friends, but it hasn't worked (52). Beliefs about Becaning Skilled with Intercultural Relationshifi Views fran the visionaries. we desire to build relationships between the rich and poor and the blade and white, working through both the racial and econanic issues (Perkins, l982f:107). Staff receive love, nurture and fellowship which equips then to serve. As they support and encourage each other , they can corporately work together on evangelien, economic developnent and relieving human need 86 (Perkins, l984b:8) . Views fran the indigenous workers. I have a real close, good and neaningful relationship with a wwhite brother. We feelequalandareopenwitheachother. Thesetype relationships (b not happen quickly but take a long tine to develop (26b). There isn't a church anywhere doing racial reconciliation any better than us. Changes do not care fast. In our household group blacks and whites are working through relational conflicts. The reconciliation series last sumner was good because the Southern blacks were teaching and whites had to deal with their pride (39). Views fran the volunteers. Reconciliation means people fran different races relate in ways that result in both persons becoming more whole after the interfacing than before. If the relationship does not rault in greater wholeness then it is destructive (21). It is an honor to be able to learn and build relationships with blacks (19). I am very thankful to have neighbors and friends cannitted to the sane issues as I am; these friendships provide recessary encourageuent and support (20, 54). It is inportant that try child be friends with people of both races (40). we are developing a strong ccmnitment to each other in our household group that is half wwhite and half blade (43). The church is working on reconciliation. Blade consciousness is growing and inproving. There were sure real differences expressed last smmerwhentheSouthernblackstalkedabout racism (47). People need to talk about the issues (57). This tine the blacks expressed their negative feelings to the whites. But it was misplaced anger. The church cane into existence because of the projects. Because the whites controlled the projects in the past, there are nany black white differences between the church and the projects (58). At one church neeting where elders were being chosen, I have never seen such an ununited bunch of people. Members were being ripped apart (47). Difficulties with Intercultural Relationshig Views fran the visionaries on the church God's concern for justice rakes reconciliation essential. The destinies of black and white people are interrelated. Bit today the church ignores this fact and preaches the Gospel within the limits of its culture and traditions. There is a black church and a white church, but this division is not in the Bible. The whole idea of the love of God was to draw people together into one body, all being reconciled to God. Today there are racial and cultural barriers. Many substitute a gospel of church growth for a gospel of reconciliation. The church points to a person's conversion as evidence of the Gospel's success, and does not enphasize the inportance of people fren different backgrounds worshiping together. But should this be considered Biblical success (Perkins, 87 l980c:2, 3). Views fran the indigenous workers. The three najor ways to be reconciled are to God, to ourselves and to fellow believers. The key is to surrender to God about our culture and color. but is it hard for Christians to see that reconciliation with fellow believers is inportant (7). Views fran the volunteers. Problens in this area have a nagnifying effect (47). On the surface there is a sense of having a canton direction, bit reconciliation is not effecting our spirits ( 52). We need unity anong ourselves (49). Lots of people care expecting to stay for life, but there isn't enough of a support base to stay. I feel like a lone ranger (47). Beliefs about the Igortance of Suffering Views fran the visionaries. People who really see what the systenisdoingtothenandothersandtrytostand for justice will suffer (Perkins, l979f:3). The worker who is effective in building relationships is one who accepts and welcanes suffering and opposition. Suffering can be used to develop one's notivation and cannitment. Leaders will never be leaders until they endure suffering. A person reeds to learn to process hardship because learning to deal with difficulties is an inportant part of personal developnent. The easy life is not the best life. The difficult life neans discipline to develop one's potential (Perkins, l982d:l2, 13). Views from the indigenous workers. whites tend to give up when establishing relationships because there are nany hurdles; such as, cultural, econanic and social differences (4). There is injustice that reeds to be corrected. But white peoplehave never hadtodomuchofthistypeof suffering. Usually they are in control. That is the difference. But if they have a vision and a willingness to suhnit to local leadership, they can help. I don't care what kind of personality they got (39). Views fran the volunteers. Everybody we lenow is suffering (47). Suffering is so and: of the way God wants His peOple to grow. It plays a vital role in keeping a person purified to stay on the nark (11). One nust @velop patience in the midst of testings. This is where God wants us (20). The elders have grown through pain. People are unwilling to suffer when they will not discuss the problens (57). conflicts should be worked through and not ignored (55). Differing Viewpoints on Suffering Views fran the indigenous workers. It is hard to trust 88 Differing Viewpoints on Suffering Views fran the indigenous workers. It is hard to trust that any white person could care with tie right notive. They cane with sauething unfulfilled in tleir om lives and searching for sonething. Ttey feel tley owe society. In three years they go hare feeling like they have paid their debt. They care for the experience, the learning and to develop thenselves. why should they care if sanething is going on in the blade cannunity? It don't affect then. Buut if they believe that by helping tie blacks you are helping the white caummity, they I can trust then (39). Views fran the volunteers. Being here in Jadeson requires sacrifice and working through personal difficulties, but there are experiences we need to learn fran. I would not call ouur challenges suffering (ll). Becaning More Knowledgeable About Problens in Poor Camnnities Views fran the visioruaries on blade leadershipand welfare. Deny leaders today, instead of giving a nessage enpowwers people in tie development of their spiritual, social, econanic arud educational lives, give a form of superficial, enotional rhetoric. when blade leaders do speak against white oppression and greed too often they do not suggest solutions. False leadership is being forced on the black canmunity. Blacks have few ecoruanic enterprises causing their noney to stay in the blade cannunity. There is little noney for edumtion and other projects for development in the poor cannunities (Perkins, l973b:6). A nan feels badly on the street wlen his family is being supported by welfare. The welfare systen has destroyed the self-confidence in black nales and worked against the development of the black family (Perkins, l984c:l). Views fran the indigenous workers. whites don't have to be in touch with blades buut blacks have to always uunderstand whites, their culture, fads, etc. Sane whites can personally change this attitude by choosing to understand the black culture (6). Views fran the volunteers on the fmnily and health. The situation is more than a blade white issue; it incluudes tle reconciliation of broken families. So few parents show any interest in their children (49). Since Reagan has been President tie budget cuts have really hurt the families and affected their health. The black family, neaning both parents together, is almost nonexistent. Deny of the lealth goblens related to family life are frustrating. The worse problenisVDwiththesanepeople caningintinueafter time. I do try to build a relationship with then and share with then a tract. Not acting in a condescending way but treating the patients as people of worth, is at times a 89 challenge. bany single wanen who don't endee or drink are pregnant or want birth control pills . EVidently the black churches do not clearly teach that sex outside narriage is wrong. Today we see almost as nany fenale alcoholics as nale. Obesity is connected with the junk food. Because of a lack of nutrition, it is considered nornal and part of life for a person to lose his teeth by thirty (20). Reflecting on Community Problere Views fran the visionaries. The cycle of poverty incluudes the following conditions: inadequate housing, nedical (are, educational institutions, (pportunities for satisfying jobs; greed, selfishress and naterialism; innorality, crine against each other; the decline of family values and cannitment; psychological dependence on the government and an uninvolved church (Perkins, l979d:2). The organization believes that people should have their basic needs net; such as, food, clotl'es, housing, education, medical care, work and the ability to participate in political and econanic @cisions affecting their lives. But poverty neans people are unable to deal with their enviroment; they lack the resources to control their econanic lives (Peterson, 1981:18). The poor might reed food, housing, heating, clothing, lealth are, jobs, and/or education. Often with nedical care they have to wait a long tine at hospital outpatient clinics. Deny young blacks follow the path fran illiteracy to joblessness and finally crine (Perkins, l980b:2). Mississippi has the hingt infant nortality rate and fewerdoctorsanddentistsperpersonthananyotlerstate in the U.S. Health are, the nation's number two expense, continues to be a big business and my poor areas are extrerely uunderserved medically (Needs, l982:8, 25). An inadequate publ ic education systen and heme enviroanents that discourage learning add to the probl-s. About half of the black cluildren who enter the first grade drop out before they finish high sduool. wany high school graduatesdo notknowhowtoreadandwrite. ally twenty percent enter college arud less than eight percent graduate. The culture and educational systen encourages the children to be individualistic, selfish and naterialistic (Perkins, l982c:2) . Views fran the indigenous workers. Possessions are often more inportant than people. For eueanple, if one can afford a house, le should live alone. T'he blacks in America have the spending wealth of Canada, but we don't have any assets. we are consumers (6). Views fran the volunteers. The people in my country are nore interested in spiritual reality becauuse their eyes are not so muuch on naterial things (12). Charity and welfare have had a serious danaging effect on people. The poor in 90 America are generally in poorer condition than Third Vbrld people because of the years of psychological finage. For exanple, people in Haiti have close comuitted faunily structures, strong cultural values and a willingness to take the initiative to get things done. Blacks ignore their families, cultural values and their traditional backgrounds (46) . Differirg Views on Oomunity Problems Views frouu the visionaries. A difficulty is the lack of comuituent of black young people with the energy, education and skills. They are not willing to stay in the poor communities because successful people leave the poorer communities and never return; therefore, there is a continuous lack of leadership. The black communities uurgently need indigenous leaders with enthusiasm, energy and resources (Toalston, 1982:6b). Views frouu the indigenous workers. Vb are working on a wardsystemofgovernment forourtownsoblackscanbepart of the decisions (7). The organization does not help whites when they don't stand uup for themselves. But wten they are guinea pigs, they become frustrated and leave (37). Views fron the volunteers. The issue is class, not race. It is impossible to get a lower class person to go back to his own comnuunity after getting education and skills. He needs to be middle class for awhile to gain his ownsenseof selfworth. T‘henafter being middle classfor awhile, he might be able to give it uup after going through a process of inner strengthening. Educated blacks need to work with other middle class blacks. Maybe the next generation will accept a siuuple lifestyle, but the black himelf must chocseitandnotfeel forcedtoserveapoorcomnmity (58). RESEARCHQUESI‘IONSBC: mmmmmmmmmm [EVEIDPMB‘JTGE‘IEADERSW INTI-IEPRACI‘ITIONEZ IN'IERVIEWSSII-BGEI‘ CDNSISTHNKIY WITH THE AGENCY '5 LITERATURE? The study provides illustrative data revealing specific applications of the ideology and it describae to what extent tie the practitioners say they suuppcrted or had difficuulties with the beliefs. This section of the findings defires leadership fron the visionaries and the practitioners ' viewpoints. The following questions are answered: what leadership roles stated in the ideology were preferred 91 and considered important? Did the indigenous workers and tie volunteers agree with the visionaries about the importance of the development of leaders and how to do it? In the literature the practitioners are described as responsible for four major leadership roles: participating in justice (80%), facilitating people and money (53%), being efficient (47%) and planning (41%). Specific leadership activities the visionaries emphasized were providing jobs (29%) , maintaining local boards (18%) and encouraging indigenous ownership and cooperatives (12%) to buuild an economic base. The percentages revealed the practitioners verbal commitment to these leacership topics (Table 3). Some of the ways the volunteers said they were demonstrating juustice were studying and attending social action conferences, living and working in the community, being vulnerable with tte community people, getting exposure to tie reeds of the Third World and trying to live a simple lifestyle. Twenty-eight percent of the indigenous workers talked about problnl with the agency's facilitation of pequle and the resources; for example, the need to work with the families of the youth involved in tie programs . Fifty-two percent of the practitioners identified problens with efficiency, especially in the areas of finances and ineffective administrators who were unwilling to learn from outsiders. Twenty percent desired more planning. mile the visionaries strongly stressed the importance of the local church, only two practitioners, volunteers, mentioned its importance as foundational to tie projects. The development of leaders involved the following eight processes: trainu_uug' (91%), using a strafl for develm 76%, 92 92 Table 3 Background Van‘ables on Redistribution Leadership Role and the Development of Leaders Practitioners' Beliefs Practitioners' Difficulties with Beliefs Indigenous Volunteer Difference Indigenous Volunteer Difference Variable Total 95 Total% Total% Total 96 W Facilitate People a s 44 62 -13 28 27 +1 Efficiency 42 52 -10 55 49 +6 Plan 36 46 -10 17 22 -5 Participate in Justice 74 86 -12 11 7 +4 Provide Jobs 23 34 -11 3 17 -14 Ownership 6: Cooperatives 12 22 —10 3 3 0 Local boarub 5 31 -26 Development of Leaders Develop 68 83 -15 9 39 -30 Take Rapun- dbility 64 43 +21 3 12 -9 Delepte 33 35 -2 3 7 -4 Disciplelip 48 49 —1 11 14 -3 Affirm Dignity 78 41 +37 7 18 -11 Be Accountable 46 35 +11 0 0 0 Train 83 88 +5 8 10 -2 Use Vuious Trainirg 66 51 +15 8 18 -10 Sources: VOC Documents and Interview Notes 93 affirmiug another's dignity (60%), using different training methods (59%), beiug responsible for one's own develqment (54%), develggg’ learning relationships ( 49%) , being accountable (41%) and delegating“ responsibilities (34%) (Table 3). Thirty-nine percent of the volunteers expressed difficulty accomplishing tie goal of indigenous leadership development. The visionary's belief that volunteers were lelpful in the development of black leadership was inconsistent with the indigenous workers' statements. Training is happening in all the projects. Forty-four workers mentioned positive experiences from relevant nonformal training opportunities that were real rather than academic. Part of the development strategy includes an environment where one can learn, an extended period of tiuue and change his values. Internships, on-the-job learning experiences, assisting in projects, short formal schooling experiences to learn specific tasks, computer assisted instruction and part-time career work while attending college were sore of the many ways training is being accouplished in the agency. Some training methods are more effective than others with different individuals. Education and skill development were happening especially with the indigenous youth and workers. The five principles for leading were suupported. Thirty-seven percent more indigenous workers mentioned the importance of affirming one's dignity. These figuures suupport a volunteer ' 8 statement about the important foundation of a secure loving enviroment for a child. Sixty—four percent of the indigenous workers referred to individuals taking responsibility for their own lives; this is twenty-one percent more than the volunteers. The programs with the 94 neighborhood youth assisted them in selecting job careers and taking personal responsibility for their own lives. Sore indigenous workers and volunteers chose self development opportunities. Forty-nine percent suupported discipleship relationships as important in leadership development. Hoever, soue volunteers pointed out that tie agency lacked role models; their time was so filled with program activities that establishing one-on-one relationships was impossible. Accountability factors were buuilt into sole of tie projects. For example, many young people were coupleting summer job assignments and graduating from high school. Six indigenous workers were attending college and handling responsibilities in different projects. In summary both the practitioners and the neighborhood youth are developing in their roles as leaders and through the leadership (evelopnent processes. The major positive factors are Trailig and Participatiug in Justice; and tle negative factor was a lack of Efficiency in the projects. The following are selected quuotes from the sources on the seven roles for leaders and the two processes and six principles for developing leaders. mny visionary and all of the practitioner responses are listed inAppendix B. Belief in Facilitating People and Finances Views from the visionaries. Outside technology and resources are meaningful and lasting ouly when local indigenous people are involved in the training and direct uuse of then (Perkins, 1979e:4). The basic organizational struucture consists of three functions: economic development, mnéstrative development and leadership development (Plan , : l. The Development Team communicates the ideology and the practitioners' experiences through the printed page, periodicals, brochures, films, mssettes, The Quiet Revolution newSpaper published four times a year, Health and 95 Develqment newspaper published two times a year, an annual report, prouuotional materials and manuals for the Christian Community Developuent Institute. Through an almegiving economy, money is given to the organization by direct mail programs; suuch as, the major donor program; the list management and maintenance system; donor acknowledgment process; a monthly newspaper; a church relations program; public relations; staff support and personalized appeals (Annual Plan, 1984:17-21). Views from the indigenous workers. Recently I spoke to the Board of Aldermans explaining our position of development: teaching responsibility and values. I asked them to help us with building our school and they did. Ten years ago 80% of our resources came from outside the community; buut now 45% of the resources are from within the community (7). Views from the volunteers. Within tl'e agency we try to help the practitioners feel at bore and part of our family with retreats and open houses. One reason I do a cooperate analysis is to coordinate the work and gererate relationships between the projects (12). Our focus, besides doing effective service in tle community, is to become a familyandget tokncweach other (15). Because of my experience in Mississippi I plan in tie future to be a facilitator helping white churches work on racial and culbural issues (52). Problems Facilitat'Mle and Finances Views from the visionaries. PeOple's Development, Inc., the real estate arm of VOC Ministries, has the potential to be a profit making venture. Rundown houses in the target areas are bouught, fixed uup and sold below the market value so that people can own their own holes. Through this project more than twenty-five houses have been mortgaged and renovated in the target community. (Annual Plan, 1984:28, 29). Views from the W workers. It is harder for a person from this community to fit into tie organization because we have different standards of living and relating. those relocating have changed the organization so much that the community people do not feel like it is their work. The work has helped tie volunteers more than the indigenous workers (27). Since the organization does not financially suupport us, buutuses usintheirompropaganda, westayasseparateas possible from them (1, 7). we uuse to look for grants buut they have had a negative impact on our effectiveness. we don't depend on volunteers to survive because there are limitation with them; the paid staff are more productive. duringthepastyearwehavepaidoffourdebts (l). 96 Views from the volunteers. when a leader tells everyone else what to do with a superior attitude, it produces unproductivity in others (49). I need a chain of communication, not a chain of dictatorship. the issue was not black/white but personality probleuus (50). Since one of my main abilities is teaching, I am not using all my skills here (18, 57). If a person does not get steady encourageuent and nourishment, he will buurn out. Many volunteers burn out. T‘te leadership does not realize tie seriousness of people's problem (47, 53, 56). Belief in Being Efficient Views from the visionaries. The President's Office is committed to use professional standards of efficiency. For example, there is a weekly Etecutive Management Team meeting and a monthly one-day meeting with the Central banagaent Team (1984:12). Views from the indigenous workers. Ouur store provides clothes for two otter stores now besides ours (23). Views from the volunteers. Before purchasing a new couputer system, I talked wfth all the management personnel about their needs. we transferred data into it without disrupting tie organization. This equipment will save the organization thousands of dollars every year and assist many staff in their responsibilities; such as, word processing, accounting, etc. (47). We offer a lot of lealth services to this commuruity that have never been here before (19). We are a separate, independent and self-sufficient corporation (56) working on our own local fuund raising projects and becoming more self supporting. In the future we lope to pay sore of our staffs' salaries (20). Problems with Efficiency Views from the visionaries. Americans have the power and ability to distribuute the resources if they will face tl'e problems , buut problems are often ignored. The rich has no inherent right to lavish on themselves the comforts and conveniences they can afford (Perkins,1982b:15). Views from the indigfirmenous workers. Some children were not gang to attend the '1 closing program because they didn't have the money to buuy the right clothes to wear for their part. However they knew and had diligently practiced their part. Because of a sensitive worker, they were told to attend the closing program no matter what clothes they had to wear. T'teir participation was more important than having the right clothes. By lelping the children hopefully their mother will not give up. If sle gives up, all her kids will 97 go down with her - that means six people are lost, not juust one (22). Views from the volunteers. There has been a mass exodus of quality people both black and white from the church and tie organization. This has had a negative effect (58). Imnnot reallyliveonthesalaryandreachoutto others in normal, natural ways. I could be making $30,000. There are many openings in my field right here in Jackson. I am living a muiddle class lifestyle on a lower class salary andcoulddoa better jobworking inthecommunity formore money. It is difficult asking money from my friends because I amu making money in my job (54). I have been frustrated living on tie small salary (50). I find it difficult raising support and need help with it (55). Belief in the Importance of Plannig Views from the visionaries. Planning questions asked in order to determine if the projects are progressing in development and effective distribution of resources are as follows: Are indigenous leaders being developed who can organize and motivate other community people to address their own problems? Do people in sole way have an cpportunity to build better lives for themselves? Are tl'e poor involved in education, the development of skills and job cpportunities? Is training provided for tie staff and volunteers? Is cooperative ownership and equity being built at the local level (Perkins 1984a:6,7). The 1984 Annual Plan for VOCM explains the purpose, objective, goals and project mission statements, plus specific goals and plans for eight projects. The two local organizing projects, the Office of the President and Central Administrative Services, assist the projects with their personnel , planning, finances, administration and leadership development (1984:12). Views from the indigenous workers. Tte two needs we organize for and work on in our management plan are 1) getting resources and skills to the commmity and 2) getting economic resources (7). Views from the volunteers. 'Ite plans for the pharmacy building (54) and the Christian Community Developuent Institute (CCDI) in different cities are moving ahead (10). Some projects plan and direct delivery of services and management; others educate, recruit and support lealth projects with no direct services (17). Problems in the Area of Planning Views from the indigenous workers. In the future with ourstorewewanttoput more money intothecommmity; do workshopsonneedsandconcernsofourmembership;andsee 98 members receive a profit financially from their shares (1). I amnotpartof ateamandnot told inadvancewhatlwill be cbing, but constantly on call. These conditions make it difficult to have lasting effectiveness (31). Views from the volunteers. Sometimes I fail to plan and oflerTimes my ideas can not be coupleted. Flaming at the grass roots level is important, but unfortunately we have often let things happen, resulting in many loose ends. My weakness is manageuent and administration (13) . Plansneedtobemadebytlechurchororganizationto send a potential indigenous leader into a black middle class reighborhood for five years to work and then retuurn to our community. Then he would have seething to offer us. Presently there is little opportunity for leadership (evelopuent because there are few models to follow and a poor environment for discipleship. Even tie new pastoral team will continue to be fragmented (58). Belief in the Importance of Participating in Justice Views from the visionaries. Twenty years ago VOC was concerned with civil rights issues, now we are concerned with economics (Perkins, 1984b:ll). The gap between the rich andpoorneedstobeclosed. InAmericaaboutsixpercentof the population one and controls seventy percent of the means of production while fifteen people out of every hundred live below the poverty level. For example, even though blacks are eleven percent of the population, they own ouly two percent of the nation's assets. (Perkins, l981c:2). The problem is unequal distribution, not the lack of resources (Perkins, l979g:10, 11). Views from the indigenous workers. With redistribution there are three issues to deal with: politics, economics and Christian values. 1) The political struggle is geared to laws, regulations and policies. 2) The economic struggle is our lack of ownership and our difficulty maintaining what we own. Education will not change the economic struggle. The owner dominates and controls. 3) Tie struuggle for Christian values. A city can have black leadership, but without leaders with morals the situation is not any better. Leaders with Christian principles can have a lasting effect in building a commmity (7). I already had a commitment to redistribution before I came. By coming I was giving my resources and life to those in need and living by those convictions. I wanted to be forced to grow and develop in my faith. Now I am adjusting to a needy community (5) . Views from the volunteers. when my friends from houe pay my salary here, it is redistribution (8, 50). Because I live and work here, I am in direct redistribution. I charge 99 low fees; have low rent. My education has brought skills that I share with the people. The redistribution of wealth in these small ways is part of the process (20). I need interpersonal sensitivity but even in a broader sensemyquestion iswhendoweactandwhenshouldwebe quiet and believe the change will care in the next generation. It is hard to know when to say, 'I am not going if my black friends can not go". when does reconciliation mean taking the school to court over redistribution, or simply settling for congenial relations (17 )? What I am trying to teach my children is God blesses me with things in order to bless other people. It is not a matter of sharing what is mine with others, but sharing what isGod'swithothers. Veneedtoaskourselvse,whywerewe born in America. We need to see ourselves as a funnel, instead of a bucket gatl'ering all God's blessings. I simply takewhatIneedto livecnandaskGodwhatBewantsme to do with the rest. God blesses us to bless others (21). Problems Related to Participating in Justice Views from the visionaries. Instead of being organized in obedience to biblical comands, the church is organized for selfish reasons. Unfortunately if a church grows in an impoverished commmity, it will move from that community. suuccess is not seen to be solving problems, but it is moving up the ladder (Perkins, l980d:2). Both the black and white church are perpetuating their black and white houogeneous comfortable grops (Perkins, l978b:6). Views from the indi workers. I don't see any equual relationships. mites have choices and I don't have any. I have to take what is offered me. Whites are gaining more frombeingpartofourcommunitythan Iamgainingby living here. And this is the commmity I grew up in (27). Views from the volunteers. My leader gives us orders likeadictator. Theprogramelookgoodonpaperbutthe &tails of arrying out programs demand too much. I am so busy running programs night and day that it is hard not to getburnedout. IevenhavebeenworkingonSunchys.weneed more uunderstanding, personal concern and spiritual fellowship. My ideas need to be listened to (49). Recently two co-workers discussed our problems with the leadership (51) . I am mostly putting out fires; handling situations by crisis management (52). Belief in the Importance of Providing Jobs Views from the visionaries. The strategy is to develop theblackyoungpeople Homttecommmityastlenew generation of leaders. In the past the young people who finished college and/or learned skills could not find jobs in their own communities. Now the projects offer jobs to 100 local college graduates . Some students are investing their skills in the needy areas wtere tleir families live (Perkins, l980,2). Views from the indigenous workers. With our store we received the needed resources to build tie building; now we provide full-time jobs to five commmity residents; our goods protect peOple's dignity; and we uuse the financial resources for scholarships to our school. Our resources build up the commmity and go back into tie community (7). The organization has done many positive things with my children; such as, providing summer jobs, good eramples, accepting them where they are, helping them mature, affirming their worth and giving training in various areas. As a result they try new things and have traveled out of the Jackson area (22). Views from the volunteers. we try as leaders to work with the staff in placing them in jobs that are motivational and fulfilling for then, not simply where we have reeds (11). For example, I relocated to share my skills as a nuurse (55). Adeaconandchardmemberwithourprojectare providing financial counseling with a church member who can't read or write. It is not me as a white working with him, but peers working with their church members. Ttese two men will find out who is being financially unjust. The local people know better than an outsider who will be responsible. Because personal investment is made by the local pecple, they are more likely to be responsible rather than dependent. Problems Providing Jobs Views from the _visionaries. Contemporary racismu is groundedinthebelief thatthedoninanceofwhitesin America has some inherent validity. whites expect-by-right to retain their positions of authority (McKinley, l979:l). Because tl'ey economically want to keep their advantages, they feel blacks have enough equual opportunities. They fear blacks getting the jobs (Perkins, l979a:21). Psychologically they do not see themselves as minorities or equals. They want to teach and lead. Souetimes they even uuse spiritual reasons not to deal with their racist attitudes. Socially they lack knowledge and exposure to tie truth. They support systems that contribute to the poverty of minorities and limit others physically, mentally, psychologically and economically (Perkins, l984b:10). Views from the indi workers. Eight retail business cooperatives in 'ssissippi are asking uus for advice. If we had the resources, we could supply these stores with goods, technical assistance and organizational 101 skills. Then we would receive sole of tie profit. We would not control but serve them (1). Views from the volunteers. I question what gifts I will not be able to exercise fn the future because I aum white (43); for the past two years things did not work out here (50). Belief in the Iuportance of Ownership and Cogeratives Views from the visionaries. A method to stimulate self-help and accumulate capital so the people can cooperatively own and direct their own develqment efforts is cooperatives. If people learn about cooperatives and join them, an economic base can gradually be established in tie ommnity. If people will pool their resources and develop enough capital to buy their own services, they could becote less dependent on the government and charity (Perkins, l973b:8). A cooperative means the pecple who use tie service own tie service. Since people desire to cm souething, a cocperativeoanmakeapersonapartownerof someof the programs in the commmity. For example, a credit union is a basic form of a cocperative. The credit union, by encouraging people to save, begins to establish an economic base in the commmity. People in the community who have developed skills can borrow capital from tle credit union to ' rentashcp, buytcolsandopenabusiness. Thebusiness belongs to the people who invested their morey. As the business grows, it provides job mportunities (Stobbe, l974:2). The goal for small businesses is to generate a net-profit of funds to be uused for ministry projects. Ten’making economies are one way to reach this goal. we initiate self-sufficient businesses that result in revenues through services rendered or products sold. Thriftco, a retail consumer clothing cooperative, has two stores in West Jackson. A community person buys a five dollar membership that entitles thepersontoshopatadiscountandto share in dividends at the end of the year. Other programs, besides membership goals, are a commmity distribution service, manageuent training, cottage industries and maintaining a uolunteer help service program (Annual Plan, 1984:25-28) . Views frouuthe indienousworkers. we relate to the philosophy only with the stru uon of resources because we desire to develop ownership in tie community (1). Thriftco educates oustouers who think they should not have to pay. We want our customers to think responsibly and economically. We can help them through discussing answers to their questions, selling them reasonable goods and building an active cooperative membership. All our regular cuustouers are members of the cooperative who receive a 5% "discount on all merchandise (23). Sore members of our Health Care board 102 who came out of this commmity are now actually owning our service (5). Views from the volunteers. Our project is trying to stabilize the housing situations in our reighborhoods by purchasing, renovating, selling or renting forty holes for peoplemoving intotteareatobepartofourcommunityor those already rere. 'Ihere are twenty-one rental units and sixteen holes being purchased. We encourage ownership whenever possible (8). This year P01 is trying to buy two houses in our diverse and transitional areas: ore around Lynch Street and another in the St. Charles Street section (8). We are selling ten houes and renting twenty units (59). People are showing confidence in the neighborhood by keeping up their property, continuing to live here and add on to their houes (46). We are trying to reverse the trend so people own their houes and have jobs (40). Item is a difference between ownership and rental. Men I visit the family that we fixed up the trailer for, it appears they are valuing the property (13). Problems with Ownership and Cooperatives Views from the visionaries. Vblfare is a criminal system because people are living in institutions which are against their human will. The poverty program does not allow for ownership. However, ownership is one way to break the cycle of poverty. Basically tie white people get rich from tre poverty program. If people cash a million (bllars in decks, that million is spent on white businesses. (Perkins, 1973bz6). Suould tie government provide for public rousing? Or should tie houusing be coqeratively owned? Should the peoples' rent be subsidized, or should their mortgage be subsidized? Dhny blacks have subsidized rent and government housing. ‘Ihey feel like victims and have a sense of failuure (Perkins, 1980dz23, 24). People need to cooperate. Organizing a cooperative commmity is healthy, but it requires sacrifice and teamwork. item a commmity coqerates and organizes, it can apply appropriate political pressure so blacks work toward having an equal share in tle economic structure (Vandezande, 1981:23). Views from the indigenous workers. we want to be seen as a totally separate organization: an organizatiou of equal merit with our own goals, etc. In reality we are (7). Views from tre volunteers. 'lhere would not be any Jackson work fithout tte Mendenhall Ministries. Almost all aduultsoutternblacksintteworkinaadusoncomefrom bendenhall (58). 103 Belief in the W of local Boards Views from the visionaries. (be important principle is to use small groups of six to twelve people as a specialized group of local peOple working with each project. The boards consist of representatives from the commmity and tie staff who manage the projects. 'Ihe members have functional responsibilities; such as, planning, attending training sessions and tie regular board meetings, critiquing reports and providing suggested resolutions to problems (CCDII:24) . For example, if a commmity clinic is set uup, a doctor hired, local people training as technicians, small fees charged and a local board set uup, tle project encourages participation of the community people with jobs, medical care and representatives on tie local board (Perkins, l980d: 25) . Views frouu the indigenous workers. The board is our indigenous local leadership. they audit our administrative and personrel situation and work on our financial records. 'Itey are personally involved in order to share their quinions, understand our work, know tre leader and respect my authority and decisions (1). Views from the volunteers. With our local board, tle Health Clinic now has control and accountability with tie community. ‘Ihe members help with program planning; tierefore we know the felt-reeds of the community people. 'Ihis is relocation (19). when our housing project began, a local board was set uup with three different commmity groups: residents of tie commmity, some local bankers willing to do charity work, and euployees of the city goverment to assist in making loans (46). Belief in the Development of Indigenous Leaders Views frouu tle visionaries. ‘ne major goal of Voice of Calvary is tie develoment of indigenous black leaders who respond to the specific needs of people trampled by society (Perkins, l981b:10). 'l‘l'e Biblical examples of leaders were menwho came fromtheir local groups; tleywerenot leaders fromanother place whomevedintoanareatodotlework. (Perkins, l984bz6). In the Jackson projects many local leaders are euerging. An example of treir leadership was the racial reconciliation series which they help with tie church fellowshiping during tte summer of 1983 (Perkins, l984b:8). 'ne future potential black leaders who are from the local area need to be developing the following qualities: 1) an understanding of tie black situation and their plight; 2) a willingness to suuffer and pay the costly price of leadership and exalt others around them; 3) a willingness to take responsibility to follow tteir vision on how to develop the commmity and lead others to better themselves; 4) a 104 commitment to God by living according to high moral values and principles; 5) a commitment to improving thenselves. Even if a person has an educational degree, he might not be an effective leader (Perkins, 1975. 8). Views from the indigenous workers. Encourage the people to develop themselves using indigenous leaders. ‘l‘ten the commmity can learn to take care of itself (29). Last summer I was an intern with the health clinic because a volunteer, whoisagoodfriendofmybbther, tolduusaboutthe quportunity (38). Views from the volunteers. Soue indigenous young adults are being prepared spiritually, educationally and economically in our projects and programs. I have seen lots of kids coue through the programs (52, 59). One is planning tobeateacterandanotleranursebecauseoftl'eir involvement (49). I am planning to lead a small group for people interested in medicine. we will visit hospitals and share our future concerns (56). To develqu indigenous people, which is He primary focusofourwork,weneedresourcesandvalues. Ittakes changing a persou's value system and having the resources to live out the value system (11). If values are not changed, tl'e people desire happiness and success in society, ratler than telping in tie poor commmity (10). 'Ihe resources are invested in people which builds tleir lives and brings tte best returns (11). Problems with the Development of Indigenous Leaders Views from the indigenous workers. I have had only ore good relationship with a white brother during tl'e five years I have been here. Trey are not friendly. I wish I would have had more good relationships with than. I dou't think blacks and whites really get along very well here. In fact I could not live in an all white apartment (26b). Views from the volunteers. Social action is wten you give a man a fish, and 1e will need to be given a fish again the rextday. But economic develoonentmeans teachingaman to fish so that re can eat for a lifetime, but also providing a way for him to have part ownership in tle pond. Apersoncanhavea skillandstill nothave ancpportunity and justice. who one the pond is a critical issue in order for devequment to happen. Processes that are part of ecouomic develoguent are our giving youth jobs in our projects as preparation for leading them into a career and hopefully into ownership. we want the youth to understand howthesystemworkswdethertreyomorhaveajob. DevelopIent is more than being able to fish (11). I amsharingmyresources but don'tknowif there is any long-term development associated with my work. I am discouraged about what the lealth clinics are not doing in 105 the developuent of community people: people need to coue first, even in health care. we need to learn from the 'Ihird World. Possibly we have set uup too many programs too soon (16). Belief in the Importance of Woe Initiative and Being Responsible Views from the visionaries. A strategy is needed to change racial and cultural attitudes. 'lhe Biblical call of God uupon the lives of people in this country does not allow blacks to escape tre responsibility of developing themselves by coutinually laying blame on the white system. Neitler does it allow whites to justify tleir guilt and escape responsibility to aid the development of this black brothers (Perkins, l979b:20). If some black prophetic voices would articulate to tie white community their neglect, greed and racism, and to the black commnity their responsibility to organize tleir on schools, banks, credit unions and youth moverents that teach spiritual and family values the communities could improve (Perkins, 1980b:2). Adults need to take responsibility for tie develcpuent of tleir own lives first, tlen treir families and later tie commmity (CCDII:5). Self-developuent reeds to be a personal concern and conviction. An essential character quality which potential leaders need to see modeled, tauught and emphasized in training is persoral development. People must work their way into tte economic system by developing their talents and skills. wten a person develops his skills, he can be self suupporting and live a quality life. At tle same time te can integrate his faith and resources into tle quality of life of tie poor (Perkins, l980d:3). Views from the imam workers. In our summer youth intern program we dauand discipline. It helps build character (4). ‘Be two of us decided ourselves toget sole education and skills to improve ourselves and the return better prepared to serve (26, 26b). Projects that motivate students to help themselves are constructive. For euemple, juunior high school students sold shoes with 'Ihriftco. Both groups made morey. Kids were lelping themselves (31) . Views fronge; volunteers. Recently I needed to learn basic accountfng for my job. I learned tle material fast because I had an u'umuediate application for it with my job. I do not learn well in a vacunum. My educational motivation is to apply material to real needs in real life (46). Ouur kids attend tie alternate schools because we felt tie public schools lacked discipline. Even though tle academic informationmightnotbeasgoodasinourhome state, trey are getting tte basics (20). wtenIreturntomycountry, Iplantou‘usettewc model tolelpthepoorandueedyandtostartanaccounting firm (12) while working on housing repairs, we emphasize our 106 attitudes and tie relevance our persoral faith has with our job (8). Problems Motivating Others to Take Responsibility Views from the visionaries. Those who have more than enough are responsible to share with those who have less than enough. Even though tre welfare system has rot worked, those with resources along with the commmity pecple can find a more effective way (Perkins, l982b:15). Views from the indigenous workers. Let people grow in their faith, we can't force them to conform to our level (30). Views from the volunteers. 'n'e teachers in the schools in our small commmity are too strict and kids are not tauught to be responsible for tleir own behavior. when a child gets behind academically, he often quits or tie teacher simply passes him onto the text class (53). Health improverents can lead to mental, moral, social and physical development. If trey are responsible to pay tleir bills, then trey can learn better ways to treat tteir own bodies. I am struggling on how to teach responsibility (20). Tiers are two kinds of people who don't pay: those you can'tpayandreedourservicesardtlosewhowon'tpay. Often those who won't pay, don't keep treir appointments or follow the Doctor's instructions. How <1) you improve tle health status of this type person (19)? Belief in the Importance of Delegatifl Views from the visionaries. Believe in others by giving them soue responsibility which trey own and control: for example, a specific job in a project. wotivation can come from accouplishing part of all of a task (Perkins, 1979e:4). Views from the indigenous workers. we need to pour ourselves into each otter as mentors who are both doers and learners (6, 41). For example, one guy I led to durist came over every morning before school. we worked on assigments, stuudied tie Bible, etc. His life started changing. For four weekshe telpedmeputupatent fora'l‘hriftcosale. when we said 1e had a better way, I gave him tle responsibility (29). Views from tte volunteers. In my project two indigenous people are developing in tteir leadership abilities. 'n'ey are in school and learning on-the-job. In time tle community people are learning to take more initiative in wring from tlerselues and depending on tremselves more (18, 19). For the past three years during spring break my church youth group has worked with tte housing and clothing projects. Because the church staff gave the youth 107 responsibilities to lead night discussions on various topics ‘ relating to the poor, the venture was successful. One way the Study Center could work with tie suburban churches is to ask the leaders what tley have dore with their groups which has led them into an effective learning acperience in Jackson (8). “Re volunteer training is to kelp others uunderstand the mission of tie agency and prepare commnity developers to impleuent relocation , reconciliation and redistribution in otter cities. 'Ihe groups are in many different stages. Sole need to be reconciled to God and each other; but sore an becoue more aware of tie racial situations in Mississippi. For acample, some college stuudents attend white and black churches and discuss the issues. Barriers are being broken. we have also helped soue people who are doing full-time commmity developuent inter—city work ; such as, a Methodist inner-city worker from NorthCarolinawhowaswithusaweekandaworkerina large city housing renovation project in America and others recently from Australia and New Zealand (52). Problems Related to Balm Views from the visionaries. If America had a system to distribute resources and services with tie poor through tle churches, people could learn to build better lives for themselves (Perkins, l982b:13-15). Human developent systeus need to replace tte welfare system that leads to dependency. However, if tie poor ouly receive morey and services, tl'e welfare mentality will continue (Perkins, l984b:7). Views frouu the indi workers. I make all tte decisions concerning manag tl'e work (1). Views from the voluunteers. I don't think I have been relating to local people in ways that motivate them to do my job (16). I like being a leader but tl'e job reveals areas for my growth; for arample, learning to be comfortable @legating responsibilities (18). Belief in the W of Discipleship Views from the visionaries. In orw to develop a new generation of leadership, tre strategy includes tle following steps: 1) to bring young people to personal faith in God: 2) to disciple them in their faith; 3) to tutor them in school; 4) to organize them in ways to kelp ore another; 5) toseeGodgivethemanumderstandingandburdenfor society: 6) to finish high school and college or vocational school; 7) toreturntothecommunityas servant leaders to share their education, skills, vision and coumitment to improve tle commmity. Dolphus weary was involved in these program strategies . Later he attended a local Junior College and finished college and seminary in California. During the college summer months he worked as Assistant Director and 108 later Director with VOC's Leadership Developuent Institute: a tutoring program. 'Ibday la is the President of bendenhall Ministries , a church-related commmity developuent organization in rural Mississippi (Perkins, l980b:2). Views from the indigenous workers. Some of my relationships with staff and volunteers have been effective in my own development. The person who led me to Gurist has beenlikeafatlertome; andanothervolumteer Iasbeena real friend (26). A leader is tie greatest servant. 'Ihe group of friends Ispenttimewithcostmeataperecorder, shoes, morey, radio, my Bible, stereo and a wrecked car. Buut now most of them are faithful to reach out to guys in the situation tley usedtobe in. wewanttostopthefamilycyclewithtte kids. They will not be poor when trey use their skill, stare thegoodnewsandshowconcerntootl'ers (29). Our five stages for building indigenous leaders are as follows: 1) attend tte Guild Evangelism programs and develop a personal faith; 2) learn responsibility and skills at tie Harambee Christian School of Business along with black history and black consciousness; 3) work in the summers as an intern; 4) becouepart-tu’me staff andgothrough tle coupuuter programs and cn-tl'e-job training wien it is appropriate; 5) accept a full-time position as a staff meuoer with on-tre-job training and training otters. Youth from tle commmity can develop through tie years with these programs; but it takes time (27). Views from the volunteers. I was taken out of a very bad environment and given a kind family to live with a job responsibility which is good for me (42). I would not have finished seminary if soue co-workers and my wife had not encouraged me (19). Since I am single, I am taking the actra time to spend with (eveloping relatiorships with kids in our programs (19). Probleus Related to Discipleship Views from the indiggnos workers. Discipleship is not enough but it must incluude stewardship which means justice (6) . Views from the volunteers. Development in kids is especially slow when other Wings in tleir euviroment are not l'elpful. 'Ihe key unit for development is tie family. I kindalosehopewtentutoring akidonetouraweekandthe rest of the time we lacks discipline, love and nuurture at houeandwithhis peers (43). we needtopull inkids' parents. For twenty years we have worked with kids; but nurturing tie whole faumily would bring better results. Ouur motto should be tle Biblical discipleship of tie family in the community (11). 109 There are things I would do, but I don't have tie authority; suuch as, visiting in kids' bores (49). Belief in Affirming the Dignity of Others Views frcm the visionaries. Man's most deeply felt need is to be respected: to have his dignity affirmed. He wants to feel and know la is a person of worth. As people develop meaningful wealthy relationships and discover what they can do, their self worth builds. With more confidence, people becoue more responsible (Perkins, l982a:12). For example, wten a coach selects athletes for his team, he approaches the members with dignity based ou what they can do. The stable coach-athlete relationship affirms tie athlete ' s dignity and ability (Perkins, l984c:3). Even if society and class structure attempt to destroy ore's dignity, a person createdinGod's image nee$ tobe respectedlikeacoach respects his team members (Perkins, l980d:17). Tie white person must recognize that tie black brings his history of being treated inferior, of being told re is a nobody, a nigger. He must understami that each black is trying to claim worth as a person created in God's image. So temustbeartleburdenofbitternessandangerthangrows out of a black's past (Perkins, l982f:109). Views from tie MW workers. It is exciting to meet with commmity leaders and have couplets frwdom to be myself; tosaywhatweare duingandholdmyheadhighasa person (7). EventhoughIampoorinmorey,Iamnotpoor (4). Baking pequle dependent is tl'e cpposite of development. wlenyoucoutrolpeople,yourobthemoftreirown initiative and motivation. we protect tie dignity of people by not giving free handouts. we devise ways trey can coutribute with tleir present resources. For acample, parents can work at our school to pay for treir children's education (7). Views from the volunteers. Tie Health Clinic is trying tobuiid others. Iwasencouragedbyanincreaseinsalary (56). Ouur building is ore of the nicest buildings in this reighborhood. If we provide souething everybody needs ou a regularbasis for free, tlen we havenot allowed themtobe responsible for theuselves. This is wrong. But when we charge for our services it affirms a person's dignity (19). I will not let patients see the doctor unless trey pay tleir bill. Often they have the money, but have been able in tie past tonotpay (55). Every person whoworks at the Health Clinic is concerned about the patients. we cosider this quality wten we hire new staff (19). Young people can be affirmed as they are taught skills -- reuedial learning, career and vocational - in an appropriate way (11). About my sixth time at Jacksou State, I began to realize my identity and worth as a person through 110 my right and relationships with others. I found that people oucampuustrulyacceptedmeandl fitinmorethanIhave ever felt before (9). My identity comes more from my relationship with God, not from my relationships and tie way I perform my job (36). Problems Affirming tie Dignity of Others Views from the visioaries. In the past tie poor have rotbeenencouragedtoworkontleirowndevelcpuentandto build tleir own indigenous power and leadership base in their communities. T're political structure and ruling class ttatdesignedttewelfareprograms fortlepoorcannotbe expected to relp change tie system (Perkins, 1982b:13). Views from the indigenous workers. Often parents don't believe in kids, but we do. The three R's are teaching, wring and discipline (30). Youth, as well as adults, need tobe treatedwithrespect, rather thanasaproduuct (6). Ttey are valued. Tiey identity coues frouu tleir cultuure and family (4). Views from the volunteers. We are not valued as persons (49); I am a little meaner because of this acperience (47): sore staff's morale and mental couditiors are down with respect to courage, discipline and confidence (58). Reconciliation takes place wten a person's dignity is affirmed. But we have a lot to learn about this process because most pecple have been psychologially mmaged over tte years (46). Kids don't value theuselves and it is very difficuult to build self-esteem (52). Because I handle many of the youth programs, Iseelotsofthesamekids. Buthishtl'erewas anopportunitytospendtiuueoue—on—orewithsoueoftlen. It ismoreimportanttoteachapersonhowtofish fora life time, rot simply giving them a fish for a day (49). Ofteu I tear people say they don't have euough spiritual leadership. All tie leadership is late if time would be spent ou telping them know God better (47). Belief in the Impurtance of Accountability Views from the visionaries. Be accountable to meet the goals. Areas of accountability are as follows: tie workers for specific job responsibilities and the projects for gradually becoming self-supporting and developing indigenous leadership in be project (Perkins, l984b:5). It does not seem right for tie rich, tle numerical minority, and their values to dominate the poor. Justice, an economic issue, means ownership for more than a few. From the Biblical perspective God owns everything and people are tobestewardsoinsresources. Resourcesweretobefor allttepeopleinthisland. Theearthiscreatedforthe many, not ouly for the few. working for justice means 111 recognizing God's lordship over people and their resources. God's people can becoue good stewards of what He has giveu them by working to make tleir resources yield for tie good of tie many. Item the resources will telp the broadest number of people (Perkins, 1979g:lo, 11). Views from the indigenous workers. Accountability is a big part of reconciliation. Buut tie desire to be reconciled must be within tl'e person (7). In Vietnam tte blacks and whitescametogetleronequalterms;thatueedstohappen here, but possibly only persecution will bring it about (6). Views from the volunteers. we ask kids to be accountable for specific jobs (497. People who are unwilling tolearnandmakeunreasorableamandscannotbetelped. wten we offer basic educational and financial opportunities, and people respond negatively and are unwilling to be accountable, we do not continue to work with then (14, 40). Christianity is more cauught than tauught. The only way youngpeoplecan learn howtresystemworks is through good auamples and models. For this reason the children's workers reed to be carefully screened. A child is vulnerable. tie leader's character, as well as his abilities must be nature (49). Belief in the W of Training and Education Views from the visionaries. Real education is learning to cope with the envirorment. It is more than tl'e accumulation of academic knowledge, but it is uunderstanding what is happening in the environment and learning how to cope with it by controlling and manipulating it. If a person develops soue skills, he will not live a life of slavery to tie environment. Oommmity education around commmity development projects can be offered at tie local level (Perkins, 198ld:l, 2). Today the euphasis needs to be community development, not social issues (Vandeqande, 1981: 21)) . Intlepastttegovermentclaimedthattleywould bring development to tte needy areas, but sore development can more effectively coue through loal initiated training, based on current concerns (Perkins, 1984b:6). we emphasize individuals developing spiritually and vooationally, especially acquiring basic educational skills. Training is needed in the areas of administering schools, building lending institutions, setting up credit unions and attracting outside resources (Perkins, l98ld:2) . Views from the indigenous workers. Education and skills are needed more than anything else (7). Tie issue is teaching people sellable skills and tie value of money, property and ownership. Focusing on learning skills telps people make a living (39). A person needs eduation and skills more than morey (26b). 112 Views from the volunteers. I plan on-tte-job and out-of-town training experiences with tie staff. Our staff has both spiritual and vocational training needs. For auample, a leading professor at Jackson State ' s School of Finance and General Busiress will do a budget seminar for tie direct supervisors and three main leaders in our agency (12). I did not want to leave after my six months internship; I was attracted by the peeple, tie vision and tie philosophy (43). If I were a nurse in a large city hospital, I would not be able to have all the varied auperiences with health problems like I have tere in our Health Clinic. Even thoth my job is very deuanding, I appreciate tie opportunity (18). Twoguyswhotavebeenwithourproject forayearandtwo summers now are successfully handling jobs on their own and able to teach otters the skills trey have learned. Our processes for improving tie housing situations in the community is an education process for commmity people (8). Problems in the Area of Training Views from the indigenous workers. we need to make a major impact with black adults (6). Views from the volunteers. when I first came to Mississippi, I expected more quportunities to learn with tie Jackson staff. I have had nothing official (16). Belief in the Imtance of Varied Trainng Opportunities Views from the visiorari_eg. Tie International Study Centerhas amajorgoal toeducate andtrain youngadults both from tle target commmity and from otler places in W's principles of Christian community develq'rment through tie following programs: a three month summer internships with college students; a one week volunteer program with various church groups; a three week collegiate Winterim in January: ore week Christian Community Development workshops and a consulting service. Tte philosophy of tie ministry is also communicated through tapes—both cassette and video, lectures, field trips, individual cousultations and supervision. Interns participate in the agency's major areas of developuent: church development, health care, housing, bsiness, communications and children's education (Annual Plan, 1984:43). Views from the indigenous workers. During high school I was dig-First summer youth intern. A volunteer introduced me to my major field that I work part-time with while studying tte same subject at college (27). As a summer volunteer I have worked with different projects teaching, coordinating and tutoring. Nowas staff I use these pastauperiences. Everything is not academic now (30). In tle summers during 113 college I would coue hole to work with tie tutoring programs (7). we receive on-the-job training; tie staff are patient and persistent with us (35). we learn in tle contact of doing (6). We provide summer interns and volunteers job experiences in our store (23). Views from tie volunteers. ‘I‘te youth ministries trains young people with treir programs: such as, basic education with tre computer; basic living and educational skills with Haramhee Christian School of Buusiness and on-tle-job learning opportunities (49). Four years ago I came for six months ou a trial basis as a volunteers and I am still tere (8). I had always wanted to be a missionary and was looking for an opportunity when I found trey needed a person with my skills (18, 55). My volunteer experience, tie ideolOQYw and sets grass roots acperience motivated my coming on staff (52). Since being here I better understand God's concern for trepoorandhowtoshareGod'slove; Itavedeve10ped skills in managerent and carpentry (8). Problems in the Area of Training Views from the visioraries. Sole leaders will develop best within the community, not leaving tte area for education and skill training. Tteological education by actension develops potential leaders without deculturalizing them from tleir local communities (Perkins, 1984b). Views from tie indignous workers.A set formuula will notwork withblacksbecausewe reed toacceptpeople wtere trey are (6). Views from tle _volunteers. Skills redistribution is limited because professionals must learn most skills in college (9). Basic farming, carpentry, etc, can be taught on the job. But coupuuter programmers, medical physicians, nurses and these type roles have to be tauught in educational institutions. The belief that most learning can happen here is a misconception (47). we need to accept outside intervention. Wen people are hired, the information trey offer needs to be listened to, not rejected (58). we need industry for the developuent of leadership. If I had a really good business organization with a billiou dollars in sales, tlen our group could manage it and leadership developuent could happen more rapidly (47). I ought to hire indigenous people who lack the skills and training them in what I know (43). 114 Summary: Indicators of the Applications of the Ideology The practitioners were a teterogeneous group of resideuts of tie west Jackson community: twenty-seven indigenous workers or community people and thirty-four volunteers or outsiders who had relocated and were living in tie area. Sole were Mennonite, Church of tie Brethren, Quaker and frouu various otler Protestant denominational backgrounds. All were committed to Christian faith and action. Seven indigenous workers had leadership responsibilities in seven different projects, incluuding two affiliated organizations; six were men and one wouan. Six have graduated from college; ore as an architect and another from seminary. Three grew up in the ministry; tie others were from different areas within Mississippi. The average age was thirty-seven years old. Tie otter twenty indigenous workers — twelve women and eight meu - l'ad specific responsibilities within six projects: seven with tie Health Clinics, four with tie clothing cooperatives, three with tie youth work, and two with housing renovatios, central administration and church leadership. All grew up rear Jackson, Mississippi; six were attending college; six were college graduates and two with masters degrees in eduucational administration and social work. There average age was twenty-seve'u years old. Six are involved in the agency's leadership developuent programs. Tress twenty-seven employees from tie commmity are partial fulfillment of the agency's commitment to indigenous leadership development and community improveuent, not o'uly through direct services, but also by providing jobs. community people are increasing in their skills, educatioual backgrounds, spiritual and vocational training opportunities. 115 Nine volunteer leaders were men and four were women averaging twenty-nine years old. Four were black; mire, white. Eight were from tie eastern United States, four from the western United States and ore from Nigeria. Two had been former missionaries in third world countries . All had graduated frouu college; were actively involved in church work and deuonstrated a deep concern for improving conditions in poor communities. Not only had trey relocated, but also trey had raised tteirownfinancialsalaryinordertobeabletoservetrepoorin Mississippi. One was a medical doctor who had been encouraged in his profession by working in Mississippi; two were nurse practitiorers; two had Master's [agrees and three with seminary degrees. Two were part-time students. Tie otter twenty-one volunteers had specific responsibilities in the commmity: seven with leadership development, five with administration, four with lealth care, three with economic develqment and two with tie church. Eighteen of tie twenty-one had coupeted college and two had PhD's. Eight blacks had relocated; eleven, whites; oreIndianandoreBurmese. T'euwere fromtlemst; seven, trekst; and one, tie South. Two were part-time students. With this skilled group of practitiorers, tlere was a variety of impressions about tie ideology, as well as cultural differences. T‘teir cpinions ou relating to the community, dealing with couflicts, leadership roles and developing leaders often were diverse and contradictory. 116 Essential Conditions for Relati_ng to the Comuunitfi Relocation Havelock (1973:13) states that tie first thing a successful cluange agent needs to do is to develop a viable relationship with tie client system. The volunteer, as well as the indigenous worker must carefully plan and think through how to succeed with tie community. Tie ideological (eta are committed to tlese values. Tie practitiorers' relationships were almost always associated to need situations. when they reflected on tteir relationships with community, tle coments were generally around four issuues: working with tie felt needs of tie whole person; building relationships with the commmity people; relocating for a short or long period of tiume and focusing on social action or tie reed for lorug term economic developuent. Felt reeds in the reighborhood. when tte youth work, tte health clinics and the housing projects began in the poor communities, they were requested by tie commmity people. But recently tteir reeds have rot been assessed to determine if the projects are meeting tie people's real needs. Tie agency should be working with the needs tle commmity pequle say they have, not what the practitioners perceive tteir needs to be. Tie reeds of tie whole person—physical, mental, social, moral and emotional—are the resporsibility of tie local reighborhood churcles. However tie church connected with tie agency can not financially and administratively sponsor tie projects to improve tie commmity even though fourteen of the twenty-seven indigenous workers and twenty-seven of the volunteers who are employed in tte projects attended tie local church affiliated with the agency. Christian values were made clear through their faith-inspired participation, even though 117 their participation in tie projects was not formally sponsored by a local church. Building relationships with the commnity people. Sixty-two percent of tie practitioners worked together in tte projects and attended tie same church and its social and recreational functions. With this schedule tley did not take the little time they had to becone acquainted with tteir reighbors. Although trey have relocated, trey have not identified, listened and learned fron the people infornally, orusedtheirreedswhichwereoftensimilartotteneedsofttepeople in the community as a bridge for building relationships with them. Trey felt isolated fron the community, even though trey were living and working in tte area. However, sore practitioners who were leaders in the church but had regular jobs in the commnity said they were beconing acquainted, adjteting, learning and relating to the commnity people. Relocating for an extended griod of time. Sore volunteers wondered if there were better strategies for using suburbanites interestin tie poor. Many expressedooncern butthey didnotwantto literally move into the poor areas. The fact is that many volunteers who have moved to Mississippi leave tie agency within a ore or two year period. They ask if tie relocation process is leading to development. whatneeds tohappeninthe lives oftlevolunteerssotley staywith theworkforalongerperiodoftime? 'Ihirteen of tie sixty-two percent are to Mississippi for a short-term training experience and have stayed. However, fifty percent of tie indigenous workers stated that they would not build relationships with those unwilling to stay for two years or longer, 118 preferably longer. This issue concerning tte volunteers length of stay and their difficulties relating to the commmity needs to be addressed. Focusing on the reed for economic development. Economic development raised aspirations for a better life. Wen volunteers offered only social action, the commmity people rouained dependent. But when volunteers teach others skills and work towards developing anotler's ability to own and possess, an economic base can be built. Some people's immediate problens; such as, housing, lealth care opportunities and quality of clothing at loner prices has been improved. Other indigenous workers have taken an interest in developing themselves and their community by gaining skills in tiese areas and at tlre same time serving tie commnity by working in tte projects. Over time some neighborhood young people are becoming leaders. Some want to change things; to get an education (to learn to read and get job training); to have challenging responsibilities in tleir jobs and to improve tl'ewell beingof otlersaroundttemsotle rextgeneration will not have tie same conditions that tley have had. 'neir economic goals to improve tienselves, as well as treir commmity are beginning to be reacted through these projects. Metencies, Attitudes, Skills and Krowledge for Dealing with Conflict 'Ite agency's literature used reeducative and facilitative strategies (Zaltman and Duncan, 1977) for dealing with racial conflict and otter problems of poor communities. Usually the practitiorer was presented a relatively unbiased presentation of facts about racism which intended to encourage tteir participation within tte agency and the commmity. 'ne workshop facilitators assumed tie practitioner was 119 capable of discerning facts and adjuusting his behavior accordingly. Tie strategy involved the unlearning of some knowledge and attituudes prior to tie learning of new attitudes, behaviors and knowledge. Usually resistance was based on inaccurate information and a lack of awareress. that practitioners recognized some of tie problems and wanted to assist in bringing change. Tie agency's commitment to racial reconciliation involved a radical departure from tle status quo. Tie workers were committed to knowing (observing and reflecting on community problems), to doing (improving in staff relational skills) and being (developing awareresses, removing barriers and becoming coupetent identifying racism). Becoming coupetent identifying and dealing with racism. Practitioners need to understand tl'e underlying causes of tie conflicts. Almost all indigenous workers and sore volunteers shared examples of tleir own experiences with racism. Tie different facets of racism dealt with not only individuals but also structures that are racist. For example, tie critical analysis and discussion about tl'e passive influences the black and white churches have with racial reconciliation. Attitudes Necessary for Reconciliation. 'ne reed for awareness was a predominant attitude among tle practitioners. Differences in cultures, background, ect. often caused divergences among the staff. For example, a few indigenous workers said that tie whites were benefiting more from being in Mississippi than they were. However, some volunteers did not agree because tley were preparing to leave tte agency. If tley were benefitting, why were trey leaving? 'Ihirteen volunteers gave practical illuustrations of tteir own personal growth or 120 treir lack of knowledge of themselves - ways treir own cultural baggage was changing. Trey constructively reflected on tl'eir situations in tie bicultural setting. Thirty-six percent of tie indigenous workers contented on whites not being submissive to blacks: the white male was referred to most frequently. Often tl'e church leaders spoke about tie recessity of breaking down racial barriers that divide by working to change attitudes. One church teacler began his class discuussions about tte racial barriers tie commmity people must deal with daily and tten studied a portion of tie Bible to find values to guide tleir responses to tie struggles of daily life. Reroving racial barriers was valued. Practitiorers said that part of tie process of working through racial conflictwastostaycloseevenwtenit hurtandwhenorewantedto avoid dealing with tie issues. 'neir social reality was expressed as tley perceived it. A few ways suggested to bring about desired changes were to develop cooperatives, to submit to tie black leaders and to be willing to suffer. 'Ihirty percent of tte indigenous workers would like volunteers to becote more coupetent in submitting to black leaders. Building staff interracial relational skills. 'Ihese processes were mentiored most frequently in dealing with couflicts. Practitioners were committed to this because they wanted to have tle coupanionship of thosewithtlesameconcerns. 'ney desiredtobeunified; towork togetler in resolving problul, to share tleir abilities, feelings and ideas and develop confidence. Reconciliation meant building relationships and lealing or mending broken relationships wtere ttere was division. For example, there were black white differences between tie church and tie projects. Blacks handle sore problems more 121 aggressively than whites. To build relationships between tle rich and poor, the black and white and those with diverse backgrounds, couflicts must be worked through, not ignored. Fifty-four percent expressed treir willingness to suffer, thus implying tteir commitment to reconciliation. Knowledge about problems in the poor communities. This information is recessary in order to deal with conflict. Problems are perceived at different levels. Some people sensed tleir reeds; suuch as, inadequate housing or lealth mre. Many understood that blacks did not receive job prorotions and equal pay because of tteir color. 'Il'ese were perceived needs. Some practitioners realized some problems are due to underlying muuses, such as, welfare leading to mpendency; poor self-esteem because of racism; tl'e difficulties with tie black family bemuse of tleir history. A good way to begin to correct tle situations was to work ou changing values; for example, changing welfare dependency to taking personal responsibility. leadership Roles and the Develcrnent of leaders A leader, wtetter avolumuteer or indigenous worker, was to be a servant who received his direction from God. leaders could develop wlen the reality of tleir daily lives and tleir instruction corresponded. In discipleship relationships the arphasis focused ou personal development, more than tasks or roles. he visionaries felt tle leader's attitude needed to be ore of acceptance and support where both could learn from each other. Volunteers. lie outside change agents believed in tleir leadership roles in tie projects meant participating in justice, 122 telping to facilitate otl'er people and tleir resources in tie commnity and assisting projects to becote more efficient by planning, providing jobs, using local boards and working for ownership and cocperatives. 'Iiey ranked an average of fourteen percent higher than tie indigenous leaders in valuing tie seven variables. Volunteers raised tleir own support; lived on a low salary and learned from grass roots commmity development experiences. In their roles as leaders tley had difficulties predominantly with finances and efficiency. Thirty-nine percent did not feel adequate in tle develcpuent of indigenous leaders, but forty-nine percent said discipleship was important for leadership development. bany experienced growth themselves through tl'e short—term training opportunities; forty-four percent are still working with the agency because initially tley had effective training experiences. Indigenous workers. In tleir leadership roles fifty-five percent felt tie projects could be more efficient; twenty-eight percent did not believed tle staff and their resources were not being uused as effectively as trey could be. Itey ranked participating in juustice as tie most important aspect of treir leadership role. Ninety-three percent spoke positively about their training experiences as interns, assistants, attending seminars and on-the-job learning mportunities. ‘Ihe develoment of black consciousness and identity received tre higkest rank in tie areas that reed to be developed. They valued tle various training happenings and tl'eir taking responsibility for their own growth as important factors for leadership development. 123 Affirm dignity. Black identity was defined as being recognized as a person, treated as a human being, respected and accepted for oue's self. In tie development of indigenous leaders tie practitioners felt be following beliefs and qualities were recessary: belief in themselves and tleir teritage; tie value of tie poor; depending on themselves and God, not waiting for authorities to initiate; pecple more important than morey and close ore-on-one relationships . Reflection oru indigenouus leadership develoment. bany problems were slowing down tie progress of discipling new leadership from tie commmity. Sole of tl'ese are as follows: tie mass exodus of quality people, both black and white, from He church and the W: a lack of effective indigenous leadership models and poor family environments which discourage the youth and teach values which are opposite from tie agency's. Redistribution meant developing black leadership committed to and living by Christian values. Without leaders who querate with Christian principles, tiere was no lasting change. A volunteer could share his resources and still not be doing long-term development which is tie puurpose for the organization. CHAPTERV MUSIONS local community development organizations have ideologies and strategies tley attempt to practice through tle day—to-day roles and functions of the practitioners. 'Ihe assumption is that tte practitioners are effectively living out the commitments of tie organization. A ortparative analysis between the ideology and tie practice of the practitioners can assess to what extent tle ideology was being supported and how it was being applied. 'Ihe practitiorers were asked about treir beliefs and actions in reference to tie agency's standards. Questions and suggestions coming out of tie sbudy can provide tie visionaries a base of information uupon which a program of edumtional intervention could be created to assist practitioners to cope more effectively in their roles and respousibilities. 'Ihe purpose of this stuudy was to inform decision-makers -— to kelp them look at organizational issues arpirimlly from tle practitioners' view points. This was a dynamic process within an agency; tl'e workers reflected on tre ideologiml issues in light of their project activities. It attempted to understand an on-going experience; to identify meaningful eduumtioual processes in tle applimtion of a community development strategy for working within minority communities. EVen though blacks in Aunerim experienced more opportunities recently than in tie last decades, trey still were suffering from welfare dependency and economic oppressiou. Some evangelical individuals and churcles were working with than to puush for 124 125 tl'e developuent of leadership and a better quality of life within tleir communities. 'Ihe belief was in a grass roots approach — change from tie bottom up. They were convinced that this way was more effective for long-term develcpuent than government controlled system . 'Ihe data consisted of agency's materials which explained their ideology and strategy, descriptive focused interview responses and researcher observations. These data were coupared to understand tle methods being used and assist in staff mvelcpment. Hcpefully because tie practitioners freely expressed their values and preferences concerning the agency's beliefs and tleir practice, tie dialogue and the analysis will support them and tley will continue to discover freeing creative methods to reach their goals. 'Ihe following points recall some of tie findings and bring out suggestious that could be explored. - Conclusions about the Agency' 3 Ideolfiiml Stratgy Essential conditions for relating to tie commmity; practitiouer corpeteucies, attitudes, skills and lmcwledge for dealing with conflict and leadership roles and tie develcplent of leaders were indimtors of the ideology: relomtion, reconciliation and redistribution. he terms were interdependent and were influenced by social, economic, politiml and ouultural situations. All but ore variable received over fifty percent positive support; and ouly ore was reported to have problems over fifty percent. 'ne ideology went against tie status quuo. host community workers assist tie poor from outside tte area; but this strategy asked outsiders to move and live in tie poor area. 'Ihe socially accepted pattern was for blacks to relate to blacks and whites to whites; but tle purpose of this organization was to reconcile tle two races. 126 Culturally people who receive educational degrees move into middle class environments and desire high salaries. But be ideology asked skilled and educated people to choose to share tleir skills and resources and redistribute them in tie poor communities. Each of tie variables that was identified and discussed as contributing to commnity development plays a signifimnt part in describing tle viewpoints concerning tie ideologiml beliefs and difficulties with tie beliefs. A commmity develcpuent planner might well review the philosophy, goals and tie practitioners' coments and analyze tle variables and tleir interdependence. Conclusions about Relomtion Three ways tie practitiorer relates to tie commmity are serving in be projects, building relationships with tie commmity people and attempting to meet tteir felt reeds. It was assummed that by serving and living in the commmity tie practitiorers would build relationships with tie people. Even though seventy-six percent of tie volunteers mentioned tteir desire to build relationships, half of them felt trey were not successful with it. They are sharing tleir skills, living in tle area and participatirg in a loml church, but still not relating to tleir reighbors in ways they would like to. Two volunteers questiored relomtion; tley were not convinced that moving into tie poor area broght effective results . mueSouroesonServimintleProjects Tie practitioners are sharing tteir skills to improve the community. 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On. 53:0- .100: "£23 (ion 3 n.5- Di... 9. 8 9.50:” 30> ...<..8 “a HEDGE 128 ideological words -- that you should d3 - and the practitioners' illmtrations of applications of the concepts — mat you are fining. For exanple, the health care staff shared nany ways they are assisting people in the cumunity; such as, offering new health services, supplying a doctor calmitted to than and their commmity, contributing inexpensive bat quality are, a place vhere everyone is \elcaned and treated with dignity, low cost nediml supplies in their neighborhood and hane visits for elarly patients. M patients fran the health clinic are attending the church and many others have visited. 'Ihe last column highlights sane of the contrasting viewpoints by the visionaries, the indigmcus workers or the volunteers on the topic. Only thirty-four percent of the practitioners discussed the inportance of being servants. Twenty-four percent of the indigemus workers‘ were disappointed with whites not demonstrating servanthood. 'Ihey said whites cane with wrong natives and attitudes. Mty-seven perwnt are volunteers said they vere having problens serving. For sample, the Health Clinic needs to practice commmity preventative redicine. Church people vho chute clothing do not understand why 'mriftco is not interested in receiving their things like they use to. Nopractitionermrballyesqressedbeinganexpressicnofmdtome area, tut they illustrated by their actions that the phrase mant. 'Ihey are assisting the people with their basic needs an are contributing in ways that lead tchard self Wt and responsibility, rather than welfare-type dependency. 129 Mg the Sources on Bllildjfl Relationshig with the Oanmnity m Sixty-seven percent of all practitioners mentioned the inportance of relating to the commnity. However forty-three percent -— the second negative highest category — said that they had difficulty doing this. 'Ihe following variables fran the ideological docunents are indicators of this category: moving to the target commnity with awe outside volunteers staying permanently; establishing relationships with the commnity people in order to develop indigenous leadership; listening and learning fran the people in informal ways; using untual needs as a bridge for knowing others; and resulting in the volunteer becaning credible and one of then. Figure 3 sumarizes the key words and phrases fran the data sources with another column identifying opposing viewoints on issues. Sons practitioners were consistent with the visionaries in the following areas: the indigenous workers agreed that it was necessary for whites to live in the commnity for an extended period of time, sane permnently; a few volunteers mentioned ways to relate informally with the commnity people, not siuply using their skill in the project settings; and the volunteers do have acne similar needs as the indigemus people have. ‘Ihirty volunteers have moved into the target commnity to work with the agency: twenty of these are white fran other parts of the country. 'Ihere are five other areas where the practitioners' views were inconsistent with the visionaries. 'Ihe visionaries seen to assune that if volunteers nave into a poor camunity, they will develop friendships with the people and "turn statistics into friends". 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OD DADOZM DO» b<=3 ”n mKDOE 131 of the volunteers are having difficulty with this. Living in the commnity is not considered as really identifying with the people. 'Ihe practitioners stay to themselves and have little outreach. When they did discuss their needs, they did not use their nutual needs as a any to relate to the commnity people. When a few suburbanites have relocated, they return to their original enviroment in a few years. Indigenous workers said leaving created distrust. Only a few volunteers havereneinedintheareaoversix years. 'Ihiswas agreatconcern to thirty-six percent of the indigenous workers. Pb volunteer said their credibility had been establish by living in the neighborhood. In fact one volunteer said he would always be considered an outsider. Two topics that the volunteers expressed interest in that here not in the agency's materials were the process of their adjmtment in the new cmnunity and their need to understand the mmity peoples views about the agency. Practitioners fran the youth and health clinic projects revealed more success in building relationships than the other eleven projects. No practitioners fran different projects alared their lack of cannitment to it. An adninistrator of another project had recently set a rule, that the practitiorers were required to becane involved in sale my in the cmmunity beyond their eight to five job. CagparirgtheSourcesonMeetigNeeds'mroightheIocalamrda Figure 4 lists the nejor words and phrases in the sauces on the topic of meeting needs through the local church. 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Sufi—5.200 3 250: 133 in projects in the commnity; damnstrating a cannitment to neeting reeds in the target area and serving the felt needs of people with commnity developnent projects. Eighteen practitioners shared their concern for the church's involvenent in nesting needs in different areas; such as, lealth, youth program, housing and leadership developrent . One indigenous worker stated that the calmunity people were nuch more skilled in perceiving the felt needs of their cm people than the volunteers. Relocated volunteers are nore likely to ”help" according to their misconceptions. But the visionaries said by living in a poor camunity the volunteer would be mre accurate discerning the reeds. Four volunteers are preparing to be teachers because of the conditions of public education in Mississippi. 'Iwo families are working to inprove the educational systen because their own children are involved. (he volunteer suggested surveying the commnity people to see if the projects are neeting their felt reeds. 'Ihe practitioners were silent about joining the church and living in close proximity to it. A few referred to their participation in other churches. One volunteer said that 113ny quality people, both black and white, are leaving the church. 'Ihis variable according to the visionaries has not supported by the practitioners. 'Ihe church is not financially able to sponsor the calmmity projects nor do they have the leadership to administer than. 'Ihe volunteers expressed uore problens with relocation than the indigenous workers . 'Ihey had twenty-seven percent more difficulties serving, fifteen percent nore problens relcating, and fourteen percent note challenges with building relationships with the mity people. However nineteen percent nore of them stated their canniulent to 134 building camunity relationships and twenty-two percent nere discussed the inportance of using cemunity resources. 'Ihe indigenous workers had different problem: whites were not willing to maintain servant attitudes and they did not renain with the work for a long enough period of tine. Conclusions about Reconciliation 'Ihis term created the nest discussion and received the nest support, an average of 71 percent. 'Ihe visionaries believe that practitioners need to develop in the following four areas: cmpetency identifying and dealing with racien, becening nere aware of his own attitudes that create or reteve barriers, improving his relational skills and growing in his lomledge of commnity problem. 'Ihe practitioners cemented about the issues and were forced to deal with them in the midst of conflict, frustration and confusion. Insight, determination and selfless giving hunble love was demonstrated. 'Ihe study exposed sane cametencies, attitudes, skills and knowledge that the indigenous workers msire in the volunteer's behavior and lifestyle. mny illustrations of racien and a volunteers ' own growing awareness and understanding of themelves and the enviroment were shared. Yard states that the nest important factor in effectiveness and happiness in arether culture is relationships with other people. 'Ihe essence of effectiveness is acceptance, basic honesty, openness and trustworthiness. Relationships depend on the following: kindness, patience, valuing people, politeness, thinking the best of others and persistence (l984:l32,133) . 135 There was congruency when the volunteers expressed their desire to grow in cross cultural awareness; and sure indigenons workers mentioned needing respectful sutmissive attitudes freu the volunteers. Since the goals of the organization were explicitly to bring healing among blacks and whites, the staff need to continue to learn in this area. As the agency uses available outside sources, conflicts could continue being constructive and worked through. By practicing open canrunication and participatory decision-making, nutual support among heterogeneous groups could continue to renove barriers and l'elp naintain neaningful interracial relationships. 'Ib deal with racial issues and the differences in cultures and to develop reciprocal relationships requires tine and often changes in attitudes, experience and knowledge. Perhaps if volunteers felt nere carpetent and successful in building and naintaining relationships, they would renain with the agency for longer periods of tine. 'Ihe findings of the study tended to support the general view that cross-cultural training is necessary. Past learning experiences both in and out of school, and one's backgremd were a powerful influence in shaping a person's abilities in the role of dealing with conflict (Figure 7, p. 143). 'Ihe volunteers ' awareness of their surroundings was increased through He experiences and increased exposure to the canrunity people and the envirorrrent in Mississippi (Figure l0, p. 150). Many practitioners indicated that their self-awareness had increased since moving into the cennmity. Althcngh not related causally, it can be conclmd that participation in canlunity development, in the broadest sense, increased as one's awareness of self and one's envirorment 136 (commnity) grew. Awareness of self and of one's cemunity grew with the different experiences, social interactions and reflections on one's present condition. Sale new perspectives and sensitivities were nentioned: l) A new understanding of commmity developmnt involving nany areas of service; 2) An appreciation for the training and experiences they were having; 3) A recognition of their reed for personal relationships with other persons in the canmnity and with the agency; 4) A sense of their own responsibility to guide and be an exanple to the cannunity. may the Sources on Racism best of the agency's docments nentioned racism. One-third of the pages in the Christian mmunity Developnent Institute workbook discussed racien. 'Ihe quotes fren the workbook defined racien; gave exanples of it; led the worksl'ep participants to discover individual and institutional racism in various printed materials and to reflect on their own: past experiences or observations of it in their lives. Other predaninant themes in the documents are racien in the institutional church, both black and white, and tie sense of low self-esteen in the lives of the blacks as a result of racien. Figure 5 lists the key words and phrases on racism fran the sources. Eighty-two percent of all practitiorers discussed racial conflicts. 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M39. 58m air—2.30 .8. 30:: .0: 08:03 859.5 Eu» «5 .0 35265. 6032:52- 05 328.5839 80. .28 :28... 8:389 5225:6368. £88 33 9v OD Dan-02m 90> 92:3 6 mug—DUE 146 Conclusions about the Leadership Roles and Leadership Development ‘Ihe study confirmed the agency's ccmnitnent and need for saithern black indigenous leaders. Fran 1960 until 1978 the founder of the agency successfully applied the ideology in a rural setting. But for the past seven years the urban setting in Jackson, Mississippi, forced the leadership to use the principles in a variety of new ways. As one indigenous worker expressed, "We don't feel part of the organization and this is our commmity". 'Ihe struggle is not only with relocation and reconciliation, but also with redistribution principles. 'Ihe ideology stated the four roles for the servant-leader as justly facilitating people and their resources, being efficient, planning and participating in justice. Training and developnent were the key processes for the develognent of indigenous leadership. Six principles were identified as inportant for leadership develqnent. Sale practitioners were experiencing conflicts trying to apply the processes and principles. A Cgparison of the Views on Planning and Efficiency 'Ihe following concepts from the docunents are indicators of planning and efficiency: nanagatent concepts - strategy and actual plan; personnel; the local organizing projects - the President's Office and Central Administrative Services; and the responsibility of the local church. Figure 9 is a cmparable surmary of the key words, phrases and contrasting opinions frcm the data sources . Analysis, resource development and planning were the three management concepts nentioned by the practitioners. 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"2.5.0.0 80.0.0 0:..0..0....50< 3> j»... 02.8 m¢< DOV 0.0.33 ..0..:00 2.0500055 300.0... 0000 .0. 3.2.0.000 00.5.0.0 ...00...0 00.5030 .0.00 ”.0585... >080...» .0 00.0000.» 3.0.00.0... 00.0: 00.0 25.00 ..:0500.0>00 00.5000. 290.050 “.000 .00.. 000.00 2.0.00.5 3.03000 0.0.0.... 000 150500.300 "0.000000 2.0500000: .00 500.900 020.0000. 000 00.3.3350: 600:5... 50.5.0.0 ...0.0 0...... .3000 0000.3 0:..0..0....50< .2280 0:0 00...o 0.2.00.8... 0... 8.00.0.0 9.0.50.0 .003 9. on 9390:» 90» 0.5.3 Ema...— SE 2. wows—050m 02¢ 02.20230 20 MEOOAOZ=¢¢NP qu<¢<0EOO .0 Mann...— 148 nanaganent positions described analysis as part of their responsibilities. Thirty-two practitioners referred to planning in the following contexts: resource developnent, fund raising, writing motivational materials, use of the couputer, commmity involvements, two-year plans, health care, evaluation tools, self-sufficiency, and other prograns. Twelve discussed specific mds for more planning in these areas: youth $velopnent, relationships with the leaders, the social action ministry, health clinic's involvanent in the neighborhood where their building is located and their use of preventative nedicine, the developnent of indigenous leaders and their positions in the agency and instruction on raising financial support. Contrasting opinions on efficiency were as follows: “the developnent of people is more inportant than efficiency;" ”car quality is diminishing because effective leaders are leaving;" ”air project is rare efficient not depending on volunteers and mtside grant-0;" “I would be more efficient working at a higher paying job in the caununity and assisting the agency part-time. " Another contradiction was when a volunteer said he placed his staff in mtivational jobs and two volunteers said they were bored because their jobs did not use their abilities and talents. Since the President's Office and the Central Adninistrative Services assist with staff, the finances and leadership developnent, they are responsible to listen and work with the practitioners' concerns and difficulties. When 0f the Views on Particgagigg in Justice ‘Ihe following variables fran the ideologin documents are indicators of this category: the unequal distribution problen; the need 149 for blacks to cquerate in anall msiness ventures; such as, 'Ihriftco, PDI, almgiving; and projects, sponsored by a local church which mintain a local board of directors, jobs for catmunity people, and encourage ownership with cocperatives. Figure 10 is a calparable sunnary of the key words, phrases and contrasting views fran the data sources. Eighty percent of the practitioners referred to participating in justice. Fifty-three percent gave exanples of vays they were participating and sharing their resources: people and money. Illustrations were sharing money for educational scholarships, being vulnerable with the people, charging low fees for our services, attending social action conferences and studying about current issues . However , twenty-eight percent of the practitioners referred to unequal distribution in areas; such as, the church, greedy landlords, Stop and Go owners and blacks being unable to participate in elections because of the tom's unjust systen of goverment. One volunteer said she was redistributing her skills, but her work was not resulting in long-term development. Ibvelopnent was really her foals, not redistribution. Sane indigenous workers felt the whites were gaining more socially and financially frat: being with the agency than they were. Another indigenous mrker expressed his concern that his organization be considered totally separate fran Voice of Calvary because in reality they function separately. Practitioners in the clothing, housing and health care projects referred to the maningfulness of having local boards. Eighteen percent of the practitioners believed in the inportance of local boards. Indigenous workers fran 'Ihriftco and PDI; volunteers fran the church, Rural Services, the Health Clinic and the chief adninistrators discussed the inportance of ownership and cooperatives. 1wenty-nine percent of the practitioners 150 8.02 3038.... 0.3 3.3.5.000 00> 800.58 as. 8030.. 53.3.. 8. 00255.0 80:05.5 80:03:09.0 03.300» .532 .3 zoom .85 08. 0... :08. 3 .53 .3... 05 Bo. so... 95.... 0.8... .8. 8.23 a. 000.. z 08 2 03.. 0000 .8 2:... 05. 9.223. 25.2.. a...“ .2 .3530: .00... 0:30 5300 0.00... 0.00.0.0... .2 A3: 0.00.0 .3... 0.3.. 00.00 60... 0.0... a...» 00.23 .3: 000.508.. 0.. .3 00.23 :33 0009.. .03 .305 .3: recs . $00.20 0.3.. 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The practitioners ' statanents were inconsistent with the visionary's belief concerning the local church's responsibility to organize commnity projects. 'Ihe local church in Jackson did not participate in the administration and planning of the projects. Vbice of calm Ministries, an organization separate fran the church, vas totally accountable because the church did not have the leadership, nor the financial resources. Misc!) of the Views on Developing leaders 'Ihe practitioners ' coments on leadership developnent generally were consistent with the agency's documents. 'lhey gave mny illustrations of the application of the ideology. See Figure 11 for a list of the key words, phrases and contrasting views fran the sources. ‘Ihe practitioners were silent about qualities necessary for leaders excqat being a servant. One volunteer wished he had taken leadership and nanagenent courses in college. Another enphatically stated “that the group had only one indigenous role nodel, therefore leadership developtent was almost inpossible. 'Ihe indigenous workers ranked higher than the volunteers in the following areas: affirming another's dignity (37%), the ixlportance of taking responsibility (21%), using various training methods (15%) and being accountable (11%). 'Ihe volunteers ranked 15% higher in the area of develognent and they referred to 30% 152 3.: :8. 8. 2.9503 >5... 8. 9 in 33 a... o! .8 8:8 22-8... 808.893 .0 .933 8:8... .3... Benson 8 8...: .0.. 5:98:29. 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In... 8 o. 900.. "8:38 a: 838.. 6.8.0.... .225...» 0.3.. .58. x83 5.! .832.— Eov-a. 38.65... .0 Eaters ”.15 8?: S. 8 0.3402” 90* h<=3 .2 ~53... 153 more problems with developing leaders and 11% acre difficulties with affirming another's dignity. An indigenous worker described the strategy for an indigenous person ' s developnent through the agency ' 3 programs . Her explanation was more clear because she naned the specific programs available with each phase of the strategy. An inportant concern identified by sate practitioners to atphasize was to focus on changing a person's values. Oirrent needs were expressed for time to build one-cn-one discipleship relationships, provide spiritual input and work with the families of the kids. Practitioners with the clothing store, the health care clinic, the housing and youth development projects shared ways indigenous leaders are being developed on a &ily basis. Scne volunteers stated how they planned in the future to lead others; for example, in skill training with their om jobs. Five other factors mentioned as inportant leadership principles were working with the mvironnent, choosing opportunities for growth, reflecting on the develognent of one's cm self-esteem appreciating one's emotionally secure background and learning to be assertive. Garments in the area of principles for leading were varied. For exanple, leaders should not force kids to conform to their views; since kids are not taught to be responsible in school, the lack of discipline affects other areas of their lives. Teaching responsibility is a struggle. the indigenous worker said he trade all the decisions; a volunteer wished he was assisting a local person to do his job. Seventy-eight percent of the indigenous workers believed in the inportance of affirming the dignity of others. The three different ways mentioned were fran one's relationship 154 with God; one's family and one's relationships. 'Iwo volunteers believed this to be the met difficult aspect to leadership develcpnent. A volunteer said she was not valued as a person; another said his attitude toward himelf had changed for the worse since working in Mississippi. A mison of the Views on Training leaders 'Ihe visionaries stress relevant edicational or training experiences for the indigenous people. Figure 12 lists the key words, phrases and contrasting opinions fran the sources. Ninety-three percent of the volunteers and the indigenous workers' camented about the relevance of their om learning experiences in Mississippi. In fact forty-forty percent of the volunteers who mved into the commmity are currently working because of effective nonformal edicational training experiences. One said that he having a real education, not an aadenic one. Sons of the neaningful training experiences they referred to were assisting with various projects; cmpleting job assigrments and discovering new abilities in the process and using fornal schooling opportunities as a resource to learn to accmplish new job assigments. Sane indigenous workers' coments were as follows: the spiritual training vas particularly helpful in light of the poor training received in cost black churches; the sinner intern experiences have nade a future job career possible; after a period of training two workers are now leading others in theirproject; two young adults have graduated from high school because of the training they received using a tutoral program with a calwter; nany high school students are successful with smmer internship jobs. 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