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To the Most Rev. M.A. Corrigan, Archbishop of New York:

This study of women “pioneer” priests in the Church of England was to gain further information on women in a non‐traditional, male‐dominated occupation. Uniquely prior to 1994, women were barred from entry to the priesthood altogether, and are still debarred from the top of the Church hierarchy.

A national conference for all Diocesan Advisers in Women's Ministry offered the opportunity of surveying 31senior and experienced women priests from across England. They completed an extended open‐ended questionnaire. Agreeing to take up these posts made these women somewhat self‐selecting and not necessarily representative. Also it would be useful to gather data on male clergy experiences for comparison.

Given their long bitter struggle to be ordained, these women were older, and had more experience than other women in non‐traditional occupations. They did experience a deeply gendered organisation, both through structural disadvantage and cultural hostility. However, most report that becoming a priest has impacted positively on their self‐confidence and positive identity. They see themselves making changes to the gendered regime of the Church, challenging what it means to be a priest through their presence, language, and symbols.

The findings of this study have important policy implications. The Church's recruitment and selection processes need to change to ensure openness, fairness and transparency. Family friendly policies need to be introduced, including flexible working and job sharing possibilities open to both women and men. Also, the Church needs to make clear its disapproval of discrimination and unacceptable behaviour towards women priests.

The paper provides information on women working in a non‐traditional male‐dominated occupation.

Programmes and courses integrating learning and work, captured generally in this paper as work integrated learning (WIL), usually provide flexible and innovative learning opportunities. In a digital age, information and communication technologies (ICTs) can be vital in delivering and enhancing such hybrid forms of WIL. The purpose of this paper is to explore the correlation and trajectory of ICT use among priests in the Church of England in the various forms of WIL.

The case study explores ICT use among a sample of Church of England priests by examining initially their use of virtual learning environments (VLEs) such as Blackboard and Moodle in work-based learning (WBL); and assessing the trajectory and correlation to work-related learning (WRL) through their use of social networking/engagement tools such as Facebook and Twitter in continuing professional development courses (CPD). The correlation and trajectory is provided through a document analysis of VLE access and a survey questionnaire.

Priests in WBL and priests engaged in WRL (i.e. CPD courses) revealed a correlation in the lack of ICT pervasiveness. With only a minority of priests engaging in further higher education (HE), the familiarity and use of ICT such as VLE platforms stagnated or declined. Correlated with social networking/engagement, priests overwhelmingly cited the “lack of time” as a reason not to engage with social media, however, ICT reluctance caused by fear was the trajectory resulting in a further lack of “ICT pervasiveness”.

While results may be generalisable among Church of England priests and other faith communities internationally, due to its unique and distinctive parameters, it is not generalisable to the general mature student adult education population.

The case study highlighted that continued intentional familiarisation and use of ICT within the various forms of WIL programmes and courses among “non-digital natives” would enhance learning. Such learning in WIL would be beneficial for HE programmes addressing e-readiness as a priority.

Specific to the sample case study, considering the importance of community engagement and WIL, this study highlights the challenges and changes required for improved social capital within the field of ICT and adult education.

No studies have considered the training and education of priests as a WIL case study of ICT “pervasiveness” and self-efficacy.

This chapter presents an investigation of the sex abuse scandal within the Catholic Church through the lens of stigmatization for the purpose of elaborating the theory, making it more widely applicable across multiples levels of analysis. Much like individuals, organizations must engage in information management in order to conceal discrediting information that would blemish their reputation. Given the number of people who comprise an organization, such secrecy relies on teamwork in order to contain damaging information. Based on an analysis of investigative journalist accounts of the scandal between 1985 and 2014, I present a typology representing the system of organizational secrecy developed by the Catholic Church. While organizations like the church have more structural resources at their disposal to ensure information control is maintained, their size and the varying levels of commitment to secrecy on the part of individual members of the team ultimately work against them.

Through a case study of the Po Klaong Girai temple in Vietnam, this paper explores how indigenous community perceive tourism benefit sharing (TBS) associated with their cultural tourism at sacred living-heritage sites and how this TBS enhances the equality and inclusion for indigenous community in the context of tourism in Vietnam.

This study employed ethnographic fieldwork and semi-structured interviews with 35 indigenous Cham priests directly associated with managing and preserving the Po Klaong Girai temple.

This research found that Cham community perceive inequality and exclusivity on tourism benefit sharing at this religious site. While Cham Ahier priests face economic barriers in providing these services to the community, annual tourism revenue is allocated to local government budgets. Such economic pressure forces the priests to seek alternative economic avenues to support their families at the expense of their traditional commitments to communal, cultural and religious activities, significantly impacting sustainable heritage conservation. This has led to strained relations between the local community and local authorities.

This research provides evidence to improve living heritage management practices by proposing tourism development policies for equality and inclusion among stakeholders, especially minorities and disadvantaged groups. This can be an experiential and necessary lesson for “dealing” with sustainable heritage management in heritage living sites in other ethnic minority areas in Vietnam and globally.

The findings from this study address the knowledge gap on equitable revenue sharing in heritage tourism, where financial benefits from the commodification of minority cultures should be used to support local communities and the custodians of indigenous heritage.

In 1981, the noted psychologist Robert Coles lectured at the University of Southwestern Louisiana on Kenneth Toole's Pulitzer Prize winning book, A Confederacy of Dunces (Coles, 1983). When asked about Dr. Coles’ interpretation of the book's central character, Ignatius J. Reilly, as a metaphor for the Roman Catholic Church, the author's mother responded, “He would be. Ignatius is a booby and a prophet” (Fletcher, 2005, p. 140). That paradoxical combination of foolishness and wisdom describes not only the Catholic Church, but also the professional role of the priest at the beginning of the second millennium. Torn between two opposing structural ideologies governing the identity of the Church and his role within it, the priest treads a fine line between buffoonery and prophecy.

Scholars have long argued that churches play a critical role in mobilizing communities marginal to the political process, primarily by pooling resources, disseminating information, and providing opportunities for members to develop community networks, leadership, and civic skills. However, recent research suggests that churches only serve as effective mobilizing institutions when they engage in direct political discussion and recruitment. Even so, churches may face economic, legal, and institutional barriers to entering the political sphere, and explicit political speech and action remain rare. Through an analysis of two years of ethnographic fieldwork following faith-based community organizers attempting to recruit Spanish speakers throughout a Catholic Archdiocese into a campaign for immigrant rights, this paper explores the institutional constraints on church political mobilization, and how these are overcome to mobilize one of the most politically marginal groups in the United States today: Hispanic undocumented immigrants and their allies. I argue that scholars of political engagement must look beyond the structural features of organizations to consider the effects of their institutionalized domains and practices. While churches do face institutional barriers to political mobilization, activists who specialize their recruitment strategy to match the institutional practices of the organizations they target can effectively overcome these barriers to mobilize politically alienated populations.

The purpose of this paper is to examine how the Buddhist and Hindu people in non‐Western societies perceive rational accountability practices in religious organizations, through their respective religious “spirit” and “beliefs” and in combination with broader structural elements of the society.

The interpretive tradition of research, i.e. ethnography based on two in‐depth cases from Sri Lanka (a Buddhist temple) and Mauritius (a Hindu temple) is adopted for the data collection. The data are analysed using grounded theory methods and procedures.

In non‐Western Buddhist and Hindu societies where people's lives are bound by a high religious “spirit” the accountability system in the religious organisations is largely visible as an informal and social practice rather than a stakeholder‐oriented rational mechanism. It is found that the rational accountability mechanisms are “sacredised” by the Buddhist and Hindu religious “spirit” and subsequently, the accountability systems and religious activities are both influenced by the “structural elements” of trust, aspirations, patronage and loyalty relations, social status, power and rivalries. The accountability practices implemented in these organisations are perceived by the people as being no more than “ceremonial rituals” aimed at strengthening the temple's righteous and prudent image to the religious society.

The paper raises the issue that accountability practices in community, grassroots‐based non‐profit organisations are not mere reporting of “facts” relating to economic activities and a “neutral system” giving reasons for the conduct of its leaders. Instead, they initiate new forms of accountability systems and reproduce structural conditions.

This is one of the first field studies which examine perceptions of accountability within a Hindu and a Buddhist context, as influenced by the religious “spirit” and internal belief systems of the devotees. Previous studies have mostly focused on Judeo‐Christian or Islamic denominations.

The purpose of this paper is to assess the prestige of the Doctor of Ministry (DMin) among Roman Catholics in leadership positions, who may be a potential market for this degree.

In a mail survey employing a comparative rating scale, respondents rated the prestige of the DMin relative to six other doctorates: PhD, EdD, PsyD, DBA, MD, and JD.

Ratings were provided by 184 priests, 73 deacons, and 95 directors of religious education (69 lay, 26 sisters). The DMin carried the least prestige with priests and the most with religious educators, particularly the sisters. In all groups, the DMin fared best on prestige when compared to the professional doctorates (DBA, EdD, PsyD) and worst relative to the traditional degrees (MD, JD, and PhD). When submitted to a cluster analysis, three groups emerged, corresponding to negative (46 percent), neutral (38 percent), and positive (16 percent) impressions of the prestige of the DMin. The majority of the priests (44 percent) were in the negative cluster whereas the largest proportion of deacons (45 percent) and most lay religious educators (71 percent) fell into the neutral cluster. In contrast, the largest proportion of the religious educators who were sisters by background went into the positive cluster (40 percent). With the exception of the sisters, the percentage of each group falling into the positive cluster was quite small and approximately the same size across the remaining three groups (16 percent, 15 percent, and 13 percent). A discriminant analysis of the clusters identified two discriminating functions; the primary function involved perceptions of the DMin relative to the traditional degrees (MD, JD, and PhD), whereas the very minor second function involved how the DMin is perceived in comparison to the newer practice doctorates (EdD, DBA, and PsyD).

The response rate was low.

Currently, owing to its low prestige, the DMin probably does not have a sizable potential market among Roman Catholic priests, but it may appeal more to religious educators.

The DMin may be subject to the same concerns and prejudices as raised about other professional doctorates.

Roman Catholics are a non‐traditional audience for the DMin. This degree's perceived prestige was not previously studied in this emerging market.

This paper aims to explore how informal and socially situated learning and gendered practices impact the experiences of women learning to lead and the gendered dynamics inherent in women’s lived experiences of learning.

The authors adopt a becoming ontology and a social constructionist perspective. A qualitative approach guided by feminist principles facilitated the surfacing of rich and reflective accounts from women leaders. Semi-structured interviews were conducted with 18 women leader priests in Canada.

The authors highlight how gendered practices are concealed and revealed through informal learning processes and illustrate this through two themes, informal and socially situated learning as inductive and gendered, and the jolt of gender discrimination in informal learning.

While each account from the women church leaders is highly valued in its own right and the women’s stories have generated new insights, the overall data set is small and not generalizable. Future research should explore further the types of informal learning initiatives and systems, which acknowledge and best support women learning to lead in (gendered) organizations. It should also explore how informal learning informs leadership styles in this and other contexts.

The research demonstrates how informal learning experiences can serve as a site for invisible and unaccounted for gender bias and inform the becoming of women leaders. The research also advances the limited body of work that seeks to better understand the gender dynamics of women’s leadership in faith-based organizations.