This section describes categories of research participants, selection criteria, and how the sampling was done. Guided by the key research questions, the sample of the study is compromised of, and informed by: (1) those in leadership, i.e. the bishop, archdeacons, church councils for both main parish centre, outstation congregations, guilds or organisations and mothers union and rectors. Mothers union and rectors formed two focus groups in the research. The selection of these participants was based on the pastoral and administrative leadership positions in the Anglican Diocese of Natal; (2) their ability to contribute to the understanding of outstation congregations in a large parochial structure model of the Anglican Diocese of Natal.
Prior to the actual fieldwork, I sent a letter to the bishop requesting permission to conduct research in his Diocese. The letter explained the purpose of the study, described the anticipated research participants expected to be involved, and the methods of data production to be used. It also outlined the expected benefits of the study for the Anglican Diocese of Natal, in particular, and the wider Anglican Church communion in general.
Later, similar letters were sent to the Diocesan bishop, seven archdeacons, seven parish church councillors, seven outstation congregations’ councillors and seven lay leadership of organisations of churches (guilds, organisations or portfolios), and fourteen focus groups (made out of seven rectors and seven members of mothers’ union, to form two groups). The Diocesan mothers union and rectors (which provided the two focus group
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participants) were also sent letters. The participants, with the exception of the bishop, came from two categories of black parishes (see appendix 5)3.
Finally, apart from seeking their voluntary participation and providing them with information about the study, the packet of letters also included informed consent documents. (See Appendices 1, 2, 3). The fieldwork was conducted between July and October of 2012.
The six categories of educated and semi-educated research participants included: (1) the Bishop of Natal, (2) archdeacons, (3) outstation congregation councillors, (4) parish church councillors, (5) guilds or organisations and (6) focus groups (rectors and mothers’
union).
The Bishop of Natal
The bishop was included because of his strategic position as the administrative and spiritual leader in the Diocese. The Anglican Diocesan bishop was in a strategic position to explain why outstation congregations are marginalised and their concerns seldom heard in the Church. Secondly, as policymaker, the Diocesan bishop was deemed to be a rich source of information on the theology and history underpinning the policy on outstation congregations.
Archdeacons
Interviews with seven archdeacons were carried out. These seven were purposely selected because they represented two types of black parishes in their regions (see appendix 5).
They were deemed to be possible sources of information on the contestations regarding the position of outstation congregations for a policy change. As a stakeholder, in the affairs of the Anglican Church in his/her region, an archdeacon has a particular interest in the pastoral provision of the church in that area. That interest in outstation congregations
3 Although the core elements of intersectionality research are visible in my research, the study was on ecclesiology not race, gender or class. I acknowledge the evidence of intersectionality however, intersectionality theory was not deliberately used as a framework in my research.
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was informed by the need to provide leadership and propagate ministry and mission among clergy and laity in his/her region. Letters of permission and informed consent were obtained and they represented those second-tier leaders who participated in the research.
Parish Church Councillors
I interviewed seven parish church councillors, as local leaders who were elected to oversee the affairs of the parish. They were elected in seven regions and the selection had gender sensitivity. For the purpose of this study they were selected as representatives of the people because they were part of the local community, and they serve the parish at grassroots level. Parish councillors had also participated in the consultations that led to the introduction of outstation congregations.
Outstation Congregations Councillors
I also conducted interviews with seven church councillors who were leaders of the outstation congregations and were either elected or nominated to oversee their affairs.
Gender was given priority in their election or nomination and they were elected in seven regions. For the purpose of this study they were selected as representatives of the people as they were part of the local community. They serve outstation congregations at the grassroots level.
Guilds and Organisations
Interviews were conducted with seven guilds and organisations that were also selected from seven regions. Most of the members of these groups were young people, split evenly between males and females. All parishes had these organisations or guilds. The Third Provincial Conference (2000) stated that, “Small Groups will allow Communion members and seekers to be drawn into a relaxed, safe and informal group in which they will discover and experience to reach out to touch the lives of other people and bring them into the love, life and the light of God” (Document, Sunday 17 November 2002.
Aubrey Moatsi). These guilds and organisations had interest in the mission, ministry and
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development of black parishes. They were also from grassroots of parishes and outstation congregations. Parish councillors, outstation congregation councillors, guilds and organisations came from both parishes with and – without colonial or missionary legacy (see appendix 5).
Focus Groups
Focus groups comprised the last category of fourteen participants. In-depth interviews were conducted due to their positions in leadership and administration, and two focus groups were convened individually. These were comprised of seven clergy (rectors) and seven Mother’s Union members.
The sample was both representative and purposive. It was purposive in that the bishop- appointed rectors served as leaders in managing the parishes and making decisions at the parish level, in so far as it impacted the religious and social lives of parishioners.
Mothers’ Union organisation, although seemingly autonomous, were directly under the leadership of the bishop of the Diocese in which they operate. They felt a strong calling to the mission and ministry of young people and Christian care for families. Mothers Unions are also organised regionally, with a diocesan president. They operate in every black parish and as a result were grassroots members.
Focus groups were a sample comprised of grassroots leadership and administration.
These groups were understood to have an interest in the mission and development of black parishes.
The research was completed with a total sample of forty-three participants - participants from the six categories of leaders through in-depth interviews. There were: one Diocesan bishop, seven archdeacons, seven parish church councillors, seven outstation congregation councillors, and seven guilds and organisations or portfolios. All participants were interviewed in the Diocese, either in parish halls, Sunday school rooms, or at the back of the Churches after Church services.
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To safeguard the anonymity of the research participants, I used code names. For the leaders representing Diocesan bishop, abbreviated as HOD – 1. I used codes ranging from AOR – 7 to GS – 7, for MPC – 7, OC – 7, and FG – 14.