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A COMMUNICATION AUDIT OF THE CATHOLIC DIOCESE OF KABGAYI IN RWANDA

by

Théoneste Ndahimana (15-0918)

A thesis presented to the School of Communication, Languages and Performing Arts

of

Daystar University Nairobi, Kenya

In partial fulfillment of the requirements for the degree of

MASTER OF ARTS in Communication

December 2017

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APPROVAL

A COMMUNICATION AUDIT OF THE CATHOLIC DIOCESE OF KABGAYI IN RWANDA

by

Théoneste Ndahimana

(15-0918)

In accordance with Daystar University policies, this thesis is accepted in partial fulfillment of requirements for the Master of Arts degree.

Date:

______Nerea Thigo, MA., 1st Supervisor

______Rosemary Kowuor, PhD., 2nd Supervisor

______Rosemary Kowuor, PhD., HoD, Communication Department

______Kennedy Ongaro, PhD., Dean, School of Communication, Languages and Performing Arts

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Copyright © 2017 Théoneste Ndahimana

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DECLARATION

A COMMUNICATION AUDIT OF THE CATHOLIC DIOCESE OF KABGAYI IN RWANDA

I declare that this thesis is my original work and has not been submitted to any other college or university for academic credit.

Signed: ______Date:______Théoneste Ndahimana (15-0918)

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ACKNOWLEDGEMENTS

I would like to express my most profound gratitude to God Almighty, foy His

divine providence that enabled me to complete this thesis. Special thanks also go to

his Excellence Monsignor Smaragde Mbonyintege, the Bishop of Kabgayi Diocese,

who granted me leave of absence and support to undertake my master‟s studies in

communication.

My heartfelt gratitude to the Cardinal Foley Fund for your financial support by

providing me with a scholarship that was a sine qua non for my studies at Daystar

University. I appreciate my supervisors, Nerea Thigo and Dr. Rosemary Nyaole-

Kowuor, for their unending patience, relavant observations, encouragement and

helpful guidance during my thesis writing journey.

I recognise Father Vincent Kagabo, for his encouragement and close moral

support. His indispensable role in the initiation of this thesis is highly appreciated.

Thank you, dear fathers, Eugene Dushimimana, Gallican Ndayisaba, Kayondo

Leonard, and Miss Christiane Jordan, for your ceaseless financial support during my

studies progress.

Lastly, I sincerely thank all the people who participated in and assisted me

during the data collection process by providing me with useful information for this

study. Thank you all and may God bless you abundantly.

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TABLE OF CONTENTS

APPROVAL ...... ii DECLARATION ...... iv ACKNOWLEDGEMENTS ...... v TABLE OF CONTENTS ...... vi LIST OF TABLES ...... viii LIST OF FIGURES ...... ix ABSTRACT ...... x DEDICATION ...... xi CHAPTER ONE ...... 1 INTRODUCTION AND BACKGROUND TO THE STUDY ...... 1 Introduction ...... 1 Background to the Study ...... 1 Problem Statement ...... 5 Purpose of the Study ...... 6 Objectives of the Study ...... 6 Research Questions ...... 6 Rationale of the Study ...... 7 Significance of the Study ...... 7 Assumptions of the Study ...... 8 Scope of the Study ...... 8 Limitations and Delimitations of the Study ...... 9 Definition of Terms...... 9 Summary ...... 11 CHAPTER TWO ...... 12 LITERATURE REVIEW ...... 12 Introduction ...... 12 Theoretical Framework ...... 12 General Literature Review ...... 14 Empirical Literature Review ...... 22 Conceptual Framework ...... 23 Summary ...... 25 CHAPTER THREE ...... 26 RESEARCH METHODOLOGY...... 26 Introduction ...... 26 Research Design...... 26 Population ...... 26 Target Population ...... 26 Sample Size ...... 27 Sampling Procedures ...... 27 Data Collection Tools ...... 30 Data Collection Procedures ...... 31 Pretesting...... 31 Data Analysis Plan ...... 32 Ethical Considerations ...... 32 Summary ...... 33 CHAPTER FOUR ...... 34 DATA PRESENTATION, ANALYSIS, AND INTERPRETATION ...... 34 Introduction ...... 34

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Presentation, Analysis and Interpretation ...... 34 Key Findings of the Study ...... 66 Summary ...... 67 CHAPTER FIVE ...... 68 DISCUSSIONS, CONCLUSIONS AND RECOMMENDATIONS ...... 68 Introduction ...... 68 Discussion of Findings ...... 68 Conclusions ...... 80 Recommendations ...... 82 Recommendations for Further Research ...... 83 REFERENCES ...... 84 APPENDICES ...... 89 Appendix A: Questionnaire for Christian FaithfulL (Laity) ...... 89 Appendix B: Questionnaire for Priests (Clergy) ...... 98 Appendix C: Interview Schedule for Key Informants ...... 104

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LIST OF TABLES

Table 3.1: Sample Size ...... 29 Table 4.1: Response Rate…………………………………………………………….34 Table 4.2: Years of Pastoral Experience ...... 40 Table 4.3: Request for Support of the Church According to the Laity ...... 40 Table 4.4. Request for Support of the Church ...... 41 Table 4.5: Message Sources Requesting the Church’s Financial Support ...... 41 Table 4.6: Message Sources Requesting the Financial Church Support...... 42 Table 4.7: Communication Approaches Used in Resource Mobilization ...... 44 Table 4.8: Communication Approaches Used in Resource Mobilization by Clergy ...45 Table 4.9: Possession of a Specific Resource Mobilization Strategic Written Plan ...47 Table 4.10: Possession of a Communication Written Plan ...... 47 Table 4.11: Persuasiveness of the Message about Resource Mobilization ...... 48 Table 4.12. Effectiveness of Communication Approaches (Laity) ...... 49 Table 4.13: Effectiveness of Communication Approaches (Clergy) ...... 50 Table 4.14: Information Received on Resource Mobilization (Laity) ...... 52 Table 4.15: Amount of Information Provided on Resource Mobilization (Clergy) .....52 Table 4.16: Communication Flow According to the Laity ...... 53 Table 4.17: Communication Flow According to the Clergy ...... 54 Table 4.18: The Current Level of the Laity’s Involvement ...... 55 Table 4.19: Level of the Laity’s Involvement According to the Clergy ...... 55 Table 4.20: Preference of the Laity Towards the Message Sources ...... 58 Table 4.21: Cross-Tabulation: Preference of Message Sources Vs Sex, Vs Age ...... 60 Table 4.22: The Preference of the Laity towards Communication Approaches ...... 61 Table 4.23: Cross-Tabulation: Treference of Communication Approaches ...... 63 Table 4.24: Amount of Information the Laity Would Like Get ...... 64 Table 4.25: How the Laity Would Like Information to be Communicated ...... 65

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LIST OF FIGURES

Figure 2.1: Conceptual Framework ...... 24 Figure 4.1: Gender Distribution of the Respondents ………………………………..35 Figure 4.2: Age Distribution of the Respondents ...... 36 Figure 4.3: Marital Status of the Respondents ...... 36 Figure 4.4: Education Level of the Respondents ...... 37 Figure 4.5: Profession of the Respondents ...... 38 Figure 4.6: Monthly Income of the Respondents ...... 39 Figure 4.7: Satisfaction of the Laity with Communication Strategies ...... 57

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ABSTRACT

The purpose of this study was to conduct a communication audit of the Catholic Diocese of

Kabgayi, Rwanda with a view to establishing the effectiveness of communication strategies

used by Kabgayi Diocese in resource mobilization. The objectives of this study were to

establish communication strategies utilized by Kabgayi Diocese for local resource

mobilization, to assess how well the current communications flow was working in supporting

the local resource mobilization and to establish the laity‟s perception regarding the

communication strategies used by Kabgayi Diocese for local resource mobilization. Data was

collected using questionnaires and interviews, analysed using stata and presented using

frequency figuresand tables. The study revealed that the clergy of Kabgayi Diocese mobilize

local resources in collaboration with some church‟s leaders from the laity. The study futher

established that face-to-face group communication, the bishop‟s pastoral letter, the letters to

individuals or families were the most used communication approaches currently in local

resource mobilization and should, as a recommendation, be combined with other new

communication approaches, such as, radio, television, newsletter, event fundraising, notice

boards, and social media, especially whatsApp. The study found that there was lack of a

resource mobilization strategic plan and a communication plan to support it at the parish and

diocesan level. Therefore, the formulation of these two kinds of strategic plans has been

perceived as a matter of urgency for Kabgayi Diocese. The study revealed that the amount of

information currently received by the laity on local resource mobilization and related themes

was not adequate. The study established that the information flow about local resource

mobilization was predominantly one-way, downward communication. As a recommendation,

upward and horizontal communication flows should be also encouraged by Kabgayi Diocese

in resource mobilization. The study also recommended that the clergy and laity leaders should

mobilize local resources frequently and that Kabgayi Dioecese should involve the laity more

in decision-making regarding resource mobilization.

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DEDICATION

I dedicate this thesis to my beloved parents who have given me education, and

to my brothers and sisters who supported me morally to make me succeed in my

studies.

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CHAPTER ONE

INTRODUCTION AND BACKGROUND TO THE STUDY

Introduction

For a long time, the Catholic Church in Africa has relied on foreign financial

support to accomplish its pastoral mission (Maryo, 1997; Reese, 2010). Given the fact

that the ability and the will of western churches to support local African churches has

declined throughout the years, the Catholic Church in Rwanda continuously seeks an

alternative way of survival to advance its socio-economic and pastoral mission by

mobilizing local resources among the congregation (CEPR, 2008).

This study aimed at assessing the communication strategies used by the

Catholic Church in Rwanda for mobilization of local resource from its congregation

for the achievement of self-reliance. Precisely, this study proposed to conduct a

communication audit that would establish the effectiveness of communication

strategies used by the Catholic Church‟s clergy in Kabgayi Diocese for the domestic

resource mobilization among the laity community. The communication audit that was

carried out in Kabgayi Diocese was only concerned with the communications

strategies used in the one Church‟s program, in local resource mobilization.

This chapter comprises the background to the study, statement of the problem,

the purpose of the study, its objectives, the research questions, rationale, significance,

and scope, definitions of key concepts, limitations and delimitations of the study.

Background to the Study

History of Kabgayi Diocese

Kabgayi Diocese is the first catholic diocese in Rwanda among other nine

dioceses of Rwanda as it was launched in 1906 as an apostolic vicariate by the

European missionary White Fathers. (Diocese de Kabgayi, 2016; Uwitonze, 2015). In

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1907, thanks to its strategic geographic position at the center of the country (Rwanda),

Kabgayi became the administrative headquarters of the ecclesiastic jurisprudence of

Nyanza Meridionale where Father Leon- Paul Class, the delegate vicar of Monsignor

Hirth, settled. On December 12, 1912, a new ecclesiastic territory “apostolic Vicariate

of KIVU” was created. It comprised of Rwanda and Burundi where Kabgayi (in

Rwanda) became the administrative headquarters of this new ecclesiastic territory.

From then on, Monsignor Hirth resided at Kabgayi (Diocese de Kabgayi, 2016).

In 1922, an apostolic vicariate of Rwanda was created and Monsignor Class

became its apostolic vicar. On February 14, 1952, a new Apostolic Vicariate of

Nyundo, detached from the Apostolic Vicariate of Rwanda, was created. Monsignor

Aloys Bigirumwami was appointed as the titular of that new Apostolic Vicariate of

Nyundo. On November 10, 1959, Kabgayi received the ecclesiastic status of

Archdiocese (Archdiocese of Kabgayi) by the pontifical decree establishing the new

ecclesiastic hierarchy in Rwanda, and Nyundo, the status of Diocese. Kabgayi had the

ecclesiastic status of Diocese (Diocese of Kabgayi) in 1974 when Pope Paul VI

created the Metropolitan Archdiocese of Kigali (Baur, 2000; Diocese de Kabgayi,

2016).

2 The actual Diocese of Kabgayi covers a surface area of 2,187km and is

located in Southern Province in Rwanda. The annual statistics of 2016 shows that the

baptized Christian faithful of Kabgayi Diocese were 634,539 that is to say, 61% of all

inhabitants (1.029.904) of three districts (Kamonyi, Ruhango, Muhanga) and a small

territory of Nyanza District, a territory covered by Kabgayi Diocese in Southern

Province.Today, the Catholic Diocese of Kabgayi is composed of 27 parishes divided

into six deaneries (Diocese de Kabgayi, 2016).

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The Missionary Activity of the White Fathers in Kabgayi Diocese

The mission of the White Fathers in Kabgayi Diocese was to evangelize and to

communicate Good News of salvation to people according to the command of Jesus

Christ: “Go and make disciples of all nations, baptizing them in the name of the

Father and of the Son and of the Holy Spirit” (Matthew 28: 19-20). As underlined by

Donald (2015), the church was founded to proclaim a message and bring the Good

News to the ends of the earth required the Church to be inclusive, universal and to

reach out in order to spread the gospel. This means that the core missionary activity of

the White Fathers in Kabgayi Diocese was to communicate the gospel of Jesus Christ.

In their evangelization strategy, the White Fathers carried out missionary

activities aiming at addressing all the needs of the people, their spiritual and socio-

economic needs, and improving their living conditions. To this end, the Catholic

missionaries have, over the years, been involved in pastoral activities, education,

health, and socio-economic development of people by building churches, monasteries,

schools, hospitals and clinics (Sina, 2012).

The African Churches‟ Dependency on Foreign Aid

To achieve their missionary activities in Rwanda and in other African

churches, the White Fathers raised money from their countries of origin in Europe and

United States. The economic life of the Church was dependent on few local resources

and foreign aids. In fact, over many years, the local Catholic Church in Africa has

financially depended on foreign aid and grants from western churches especially, from

Pontifical Mission aid organs or other aid organizations in Catholic Church worldwide

(Maryo, 1997). However, 40 years back, the foreign subsidies started diminishing

gradually due to the declining membership in the western churches,

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increasing secularization and the global economic crunch, while the financial needs in

African churches are increasing (Nizeyimana, 2007).

The Urgency for African Church to be Self-reliant

That kind of situation has immensely affected the Catholic Church in Rwanda.

Currently, the most urgent step for the African church is to achieve financial self-

reliance through mobilization of local resources as recommended by Pope John Paul

II during the African Synod in 1994:

Apart from human resources, evangelization requires material and financial means; such means are far from being adequately available in our dioceses in Africa. It is therefore urgent, indeed a priority, that the particular churches in Africa examine the ways and means of providing their own needs and assuring their self-reliance (Pope John Paul II , 1995).

The Catholic Church in Rwanda has responded to this urgency by crafting a

ten- year strategic plan from 2008 to 2017 to achieve self-reliance through local

resource mobilization. In the strategic plan, the Catholic Church in Rwanda believes

that the collection of funds from the Catholic faithful might generate income provided

that there is an effective communication and sensitization as well as improved

methods of local resource mobilization among the congregation (CEPR, 2008).

In its strategic plan, the Catholic Church in Rwanda only made a passing

reference to domestic resource mobilization but without specifying the means of that

mobilization in terms of communication strategies (CEPR, 2008). The Diocese of

Kabgayi is part of the Catholic Church in Rwanda. It has implemented the ten-year

strategic plan in the context of its own objective of self-reliance. Priests in parishes in

Kabgayi Diocese use different communication strategies for local resource

mobilization. Due to lack of a specific communication plan to guide them in local

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resource mobilization at the level of diocese and parish, individual parish priests

initiate their own stretegies for attaining local resources.

Statement of the Problem

Nowadays, communication becomes more and more crucial to an

organizations‟ life. No organization can exist without communication (Jeanie, 2001).

An effective communication leads to the organizational productivity and success

whereas lack of effective communication can lead to the collapse of any organization

(Senapati, 2016). The organizational leaders have to know that failure of the

organization to effectively communicate results in poor organizational performance

(Schuttler, 2010)

This imperative of effectiveness in organizational communication implies that

every organization needs to regularly evaluate its communications to determine what

is working well, what is not, and what would be done for potential improvements in

terms of communication within the organization (Coffman, 2004). A communication

audit is one tool that can help to meet this need.

In terms of frequency, formal communication audits should be conducted

about every five years (Coffman, 2004). In the context of the Church, the faith-based

organizations, leaders should schedule and conduct a communication audit at least

annually to identify what is working and what is not and what they need to change to

make their congregation‟s communications most effective. In fact, to implement a

ten-year strategic plan (drafted by the Catholic Church in Rwanda) aiming at

achieving the Church‟s self-reliance, the priests of Kabgayi Diocese are actively

involved in this process of local resource mobilization where they use various

communication strategies among the congregation.

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However, to the best of the knowledge of the researcher, until now no

communication audit has been conducted in Kabagyi Diocese to evaluate the

communication stretegies used for the local resource mobilization. This study

therefore intends to address that problem.

Purpose of the Study

The purpose of this study was to conduct a communication audit of the

Catholic Diocese of Kabgayi with a view to establishing the effectiveness of

communication strategies used by Kabgayi Diocese in local resource mobilization.

Objectives of the Study

To address the research problem, the study was guided by the following

objectives:

1. To establish communication strategies utilized by Kabgayi Diocese for local

resource mobilization.

2. To assess how well the current communications flow was working in

supporting the local resource mobilization.

3. To establish the laity‟s perception regarding the communication strategies

used by Kabagyi Diocese for local resource mobilization.

Research Questions

1. What were the communication strategies utilized by Kabgayi Diocese for local

resource mobilization?

2. How well did the current communications flow work in supporting the local

resource mobilization?

3. What was the perception of the laity regarding the communication strategies

used Kabgayi Diocese for local resource mobilization?

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Rationale of the Study

If organizational leaders plan and purposively communicate effectively, they

could easily cause performance to increase, failure to which results in poor

organizational performance (Schuttler, 2010). It is quite evident that in most of the

parishes of Kabgayi Diocese, the parish priests had not been successful enough in

resource mobilization among the Church‟s members (Economat Général de Kabgayi ,

2015).

The main reason behind this study was to examine whether the lack of effective

communication might be one of the causes of that failure in resource mobilization.

Therefore, the communication audit was conducted to establish the effectiveness of

communication strategies used by the clergy of the Catholic Diocese of Kabgayi to

mobilize local resources among the congregation. Another reason for the study was to

find out the most effective communication strategy (ies) that could help the Kabagayi

Diocese‟s clergy to be successful in local resource mobilization among their

congregation.

Significance of the Study

The study was conducted as a communication audit of the Catholic Diocese of

Kabgayi in Rwanda with a view to establishing the effectiveness of the

communication strategies used by the Kabgayi Diocese for local resource

mobilization. This study could raise the Catholic Church leaders‟ awareness about the

importance of communication audit and particularly on the importance of effective

communication in resource mobilization. Therefore, the findings of this study could

be useful as the Catholic Church leaders could be enlightened and could rely on the

most effective communication strategies for their resource mobilization. Furthermore,

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future researchers might use the current study‟s findings for effective communication

in different contexts.

Assumptions of the Study

The study made the following assumptions:

1. The church‟s members of Kabgyi Diocese supported their institution

economically to help it in achieving its mission of evangelization.

2. The use of effective communication was one of the most important factors that

led the church members to support it and allow the church leaders to be

successful in resource mobilization.

3. The respondents were honest and sincere in their responses.

Scope of the Study

The current research was limited in space, domain and time. In terms of time,

the study focused on the period from 2008 to 2016. That period interested the

researcher because of the following reasons: the year 2008 was historic because it was

the year that the leaders of the Catholic Church in Rwanda drafted the ten-year

strategic plan which aimed at achieving self-reliance. That period of almost eight

years was considererd sufficient for the strategy implementation and evaluation of the

strategic plan.

The study was carried out in the Catholic Diocese of Kabgayi. Kabgayi

Diocese was of interest because it is the first diocese founded in Rwanda, hence, the

oldest among the Catholic dioceses in Rwanda. It is also the first diocese which is

committed to test self-reliance nationalwide (Uwitonze, 2015). This study focused on

the communication field, especially in corporate communication domain. The

communication audit that was conducted in Kabgayi Diocese was limited to one

specific communication program which was local resource mobilization.

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Limitations and Delimitations of the Study

The survey was conducted in the Catholic Diocese of Kabgyi, the organization

that the researcher works for as a priest. Consequently, the research process could

suffer from some bias, especially in data collecting stage. To counter this limitation,

the researcher was assisted by two trained research assistants for questionnaire

administration.

There were a few studies on the topic of resource mobilizations in churches in

general and in the Catholic Church in Rwanda in particular at the time of the study.

To counter this limitation, the researcher relied on the studies conducted in other

African countries. The few documents available on resource mobilization in the

Catholic Church in Rwanda are written in Kinyarwanda (the local language) and

French (the former Language of instruction in Rwanda). To overcome this language

issue, the researcher translated these documents from French or Kinyarwanda to

English.

Another limitation was that, in same cases, some of the respondents did not

speak English and could only speak Kinyarwanda, their mother tongue. To counter

this limitation, the researcher translated the questionnaire from English to

Kinyarwanda and their answers were translated from Kinyarwanda to English.

Definition of Terms

Communication Audit: Communication audit is defined as a management tool that

checks, assesses the alignment and effectiveness of the existing organizational

communications, and provides future direction for the communications

initiatives of an organization (Dolzall, 2012). In this study, the term

“communication audit” refers to the communication research that would help

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the researcher to establish the effectiveness of the communication strategies

utilized by the Kabgayi Diocese‟s clergy for local resource mobilization.

Communication Strategies: The term “communication strategies” refers to the means,

ways and tactics used by an organization to communicate to its internal and

external publics (Oneil, 2012). In this study, the term communication strategy

consists of different approaches of communication used by the Catholic

Diocese of Kabgayi for resource mobilization among the Christian faithful.

Catholic Church: Catholic Church is defined as a visible organization of baptized

Christians professing the same faith under the authority of the invisible head

(Christ) and the visible head (Pope and Bishops in communion with him)

fulfilling the triple mission, specifically proclaiming the gospel, celebrating

sacraments and exercising charity (Congrégation Pour les Evêques, 2004). In

this study, Catholic Church refers to the Roman Catholic Church, a religious

institution in Kabgayi Diocese, Rwanda, which has the mission of

evangelizing people.

Diocese: The Catholic Dictionary (n.d.) defined a diocese as an ecclesiastical district

under the jurisdiction of a bishop in the Christian church. In this study, this

term means the administrative territory headed by the bishop of the Catholic

Diocese of Kabgayi.

Clergy: The term clergy refers to the group of ordained persons in a religion as

distinguished from the laity (Cambridge Dictionary, n.d.). In the context of

this study, it refers to all ordained people, bishop and priests who mobilized

resources among the laity community.

Laity: The term “laity” refers to the body of the faithful, outside of the ranks of the clergy (Catholic Dictionary, n.d.). In this study, the term “laity” means the

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Christian faithful who support the Catholic Church in Kabgayi Diocese

economically.

Resource Mobilization: Resource mobilization is defined by the World Bank (n.d.) as

a plan or strategy through which an organization raises income needed to carry

out its mission. According to Sekajingo (2005), resource mobilization is more

than just fundraising. Fundraising is only one part of resource mobilization

which is about getting a range of resources, from a wide range of resource

providers (or donors), through a number of different mechanisms. In this

study, the term “resource mobilization” is used to refer to thedifferent

strategies used by the Catholic Diocese of Kabgayi for raising money and

other local resources such as harvest collecting.

Summary

The first chapter consisted of presenting the following different components of

the study: the background to the study, statement of the problem, the purpose and

objectives of the study, the research questions, the rationale, the significance, the

limitations and delimitations of the study, the scope of the study, and the definitions of

key terms used frequently in the study. The next chapter is a review of both general

and empirical literature, and presents the theoretical and the conceptual frameworks.

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CHAPTER TWO

LITERATURE REVIEW

Introduction

This chapter presents the theoretical and conceptual frameworks. The chapter

also reviews the general and empirical literature. The main topics reviewed in general

literature are organizational communication, communication audit and local resource

mobilization. The theory that guided this study is systems theory of organizational

communication.

Theoretical Framework

A theoretical framework is an examination of the existing or self-formulated

theories in relation to the research objectives (Oso & Onem, 2009).

Systems Theory of Organizational Communication

This study was guided by systems theory developed by Ludwig Von

Bertalanffy between 1930s and 1950s (Heil, 2012). The systems theory views and

explains an organization as an organism or a system where different parts or

components are interrelated, interconnected, interdependent and work together for the

organizational equilibrium, harmony and success (Smit & Cronje, 2002). The

components of the theory are wholeness, hierarchy, openness, and feedback (Miller,

2006; Murdock, 2003).

The entire system and its parts or subsystems are dependent on effective

communication to function effectively. Communication mechanisms must be in place

for the organizational system to exchange relevant information with its environment.

Communication provides for the flow of information among the subsystems, or

members of organizational system (Verwey & Dploy-Celliers, 2003).

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Systems theory has become popular as a communication theory because it is

believed that effective communication helps in defining and sustaining a system.

Without effective communication a system will fall out of homeostasis because the

feedback loop or channel is not functioning properly. Effective communication is the

key to keeping an organizational system operating at its best (Heil, 2012).

For the purpose of this study, systems theory was invaluable. It provided a

holistic view and understanding of Kabgyi Diocese as a system where different

components, subsystems (diocesan pastoral and financial council, deaneries, parishes)

and all its members (clergy and laity) have to be interdependent and work together in

a synergy for the success of the organization in general and of the local resource

mobilization in particular. Systems theory helped the researcher to understand and

take into account the important role of effective communication in the coordination of

activities regarding local resource mobilization in Kabgayi Diocese.

Systems theory also enabled the communication audit. According to Downs

(1996), systems theory has made important contributions to the ability to conduct

meaningful communication audits. It conditioned the researcher to take a holistic view

of unit being audited. In the view of Booth (as cited in Gituku, 2016), using systems

theory in communication auditing is particularly appropriate, since the organization

exists as part of the world and as such internal communication cannot effectively be

analyzed as a small component in isolation (Gituku, 2016).

According to Heil (2012), using systems theory in communication helps

better identify where and why a problem lies within an organization. Identifying not

just the problem but also what is causing the problem helps us to be more effective

communicators. Systems theory allows us to be more effective communicators

because it takes us from looking so narrowly at a problem to expanding our view to

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the whole situation. Systems theory takes into consideration all possible sources of the

problem and examines each individually and what role they play in the system.

Systems theory has been used by various scholars, among others, Wandogo,

(2016), Gituku (2016), Ombuya (2011), and Pokumnsah (2011) to conduct their

communication audits. Most of them have carried out internal communication audit

with the focus on all communication programs (operations) between organizational

management and employees in other organizations rather than faith-based

organizations (churches). In this study, the researcher adopted systems theory that

enabled him to conduct a communication audit in a faith-based organization, the

Catholic Diocese of Kabgayi, with the focus on one church‟s communication

program, the one of local resource mobilization that engage the Church‟s clergy and

the laity.

However, in choosing systems theory for this study, the research did not

ignore its limitations, one of which was that the interrelationship among parts of a

system must be known and understood by all people involved in the organization.

This theory requires all people to share the same organizational vision and to have an

idea of what they are trying to do. It also requires a cohesion effort from all

participants, a difficult task to achieve especially where all is involved (Oso & Onem,

2009).

General Literature Review

This study explored the general literature on the following important points:

organizational communication, communication audit, and resource mobilization.

Organizational Communication Flow

Organizational communication flow shows the direction in which messages

are sent through the different communication approaches used by an organization

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(Njoroge, 2013). Organizational communication flows that are recognised by most

communication scholars are downward, upward, and horizontal and external

communication flows. In Kabgayi Diocese, it was very important to understand the

flow of communication in relationship with local resources mobilization.

Downward communication is communication that flows from people at higher

levels to those at lower levels in the organizational hierarchy. The downward flow of

communication provides a channel for directives, decisions, rules instructions, and

information from organizational management to the subordinates (Fisher, 2007)

through oral communication approaches, such as, group meetings, telephone, and

loudspeakers and through written communication means, such as, organizational

publications, letters, circulars, pamphlets, memorandums and emails (Fisher, 2007).

An effective downward communication is crucial to an organization‟s success

(Carel, 1997). In an organization where there is not that kind of information flow,

people are misinformed and feel disconnected and unsatisfied with their organization.

However, in an organization where downward communication is used as the only

one-way communication, the leadership is, most of time, predominantly authoritarian.

Therefore, the two-way communication that includes downward and upward flow of

communication must be encouraged and taken into account in any organization.

Upward communication is communication that flows from people at lower

levels to those at higher levels in the organizational hierarchy. In other words, it is

communication from subordinates to top administration and from employees to

management in an organization (Fisher, 2007; Gibson & Hodgetts, 1991). Upward

communication informs the higher organizational levels about what is happening

down below (Mitchell & Larson, 1987). It allows the top administration to get

feedback from subordinates who feel free to share their views on how downward

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communication is working and to participate in the decision-making process (Gibson

& Hodgetts, 1991).

However, organizational top administration should create a favorable

corporate climate trust that encourages people at the low levels to give their feedback

freely and sincerely (Argyris, 2001; Gibson & Hodgetts, 1991). To facilitate

organizational upward communication, various communication approaches are used,

such as, complaint and suggestion boxes, group meetings, job satisfaction surveys,

participate decision-making, and performance reports (Carel, 1997). Horizontal

communication takes place between people at the same hierarchical level of an

organization (Schoderbek, Coiser, & Applin, 1988). This form of communication

facilitates coordination, cooperation, emotional and social support among

organizational members (Bateman & Zeithaml, 1993).

Some communication strategies used in horizontal communication include:

informal face-to-face conversations, phone calls, social events, coworkers meetings,

shorts reports and notes (Cheney, 201; Ivancevich, 1994). External communication is

communication between an organizational top managers and external stakeholders,

such as, consumers, suppliers, bank managers, and other financial institutes (Canary,

2011). There should be a balance of use amongst those various communication flows

because they complement one another to enhance effective communication in an

organization (Cheney, 2011). In an organization, information flows through different

communication strategies in the form of approaches.

Organizational Communication Types

Communication scholars distinguish two forms of communication in an

organization: formal and informal communication (Miller, 2005; Surbhi, 2015).

Called also official communication, formal communication is the communication in

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which the flow of information is already defined, regulated and controlled by the

management of an organization. This type of communication is generally used and

followed by employees exclusively in the workplace.

Downward, upward and horizontal information flows are part of formal or

official communication that includes memos, reports, and official letters (Surbhi,

2015). Informal communication is a communication which does not follow any pre-

defined and official channel for the transmission of information. This type of

communication moves freely in all directions, and thus, it is very quick and rapid. In

any organization, this type of communication is very natural as people interact with

each other about their professional life, personal life, and other matters (Miller, 2005).

Other major categories of organizational communication forms include interpersonal

communication, group communication, and mass communication (Seema, 2013),

verbal and non-verbal communication (Arlis & Borisoff, 2001; Seema, 2013) mobile

communication and electronic communication (Oneil, 2012).

Importance of Organizational Effective Communication

Effective communication is the process of sending a message in such a way

that the message received is as close in meaning as possible to the message intended

(Greenberg & Baron, 2010; Kumar, 1997). An effective communication leads to the

organizational productivity and success whereas a lack of effective communication

can lead to collapse of any organization (Senapati, 2016). Effective communication is

a building block of successful organizations. In other words, effective communication

acts as organizational blood (Shamim, 2012).

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Barriers to Effective Communication

A barrier to communication is any factor that can block or distort the flow of

information between a sender and a receiver (Fisher, 2007; Stone, 1995) Thus, in

order to make communication more effective and meaningful, it is essential to

recognize the potential barriers, which could considerably reduce its effectiveness and

perceptivity (Kumar, 1997). Communication scholars identified some of the barriers

to effective communication, among others, inconsistence between verbal and no-

verbal communication, organizational climate, absence of feedback, lack of trust and

credibility in the information‟s source (Greenberg & Baron, 2010).

Strategies of Overcoming the Barriers to Effective Communication

Some strategies can be used by an organization to overcome the barriers to

organizational communication and to improve its effectiveness, such as, the use of

appropriate language, message and appropriate channels, multiplying channels,

repeating messages to ensure their penetration, diminishing social status barriers

between organizational members, providing feedback (Steer, 1988). Communication

audit is one of the useful instruments that can help an organization to ensure and

enhance its communication effectiveness by identifying some strengths, weaknesses

and opportunities in terms of communication. The next section throws some light on

the importance of organizational communication audit.

Organizational Communication Audit

Communication audit consists of the process of identifying internal and

external communication strengths and weakness (Steer, 1988). This section of the

study provides the importance of communication audit, and examines the steps and

the methods used in communication audit.

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Importance of Communication Audit

According to Bass (2000), communication audit is an evaluation of an

organization's external or internal communication effectiveness. Communications

audit is a tool that allows the organization to effectively examine the important

aspects of communications within the organization. By conducting a communication

audit, the organization can view communication as an integrated concept and find

areas for improvement within the organization. Communication audits are a valuable

way to evaluate the state of communication and to enable a strategy for improvement

to be initiated.

In the view of Smith (2011), an effective communication audit helps the

organization to identify how past communications were handled, strengths and

weakness in current organizational communications programs, and unexploited

opportunities for future communications. In addition, communication audits provide

an organization with advance information: to prevent serious breakdown affecting

overall performance, and to restore and enhance current performance.

Steps of Communication Audit

There are five important steps in conducting a communication audit

(Coffman, 2004).

Step One: Knowing Organizational Strategic Communications Practices

These are practices that every organization trying to implement strategic

communications should be performing at some level. Coffman (2004) identified

sixteen essential strategic communications practices classified into the following three

categories: strategy, implementation, and support and Alignment.

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Step two: Identifying Possible Levels of Practice

In this step, Coffman (2004) distinguished five performance levels of

organizational communications practices, namely: ad hoc, planned, institutionalized,

evaluated, and optimized level.

Step Three: Assess Current Performance and Capacity

The main tasks for the third communication audit step are to collect data about

communications practices, and to use that data to make assessments about

organizational performance and capacity. This audit step could also involve looking at

actual communications strategy content or materials and making assessments about

their quality.

Communications Audit Methods Used in the Third Step

Downs and Adrian (2004) as cited in Coffman (2004) described different

communication audit methods that can be used to collect data needed to make

assessments about organizational communication practices. These communication

audit methods are interview, survey, document review, participant observation, and

focus group.

Step Four: Identify Areas for Improvement

Once the assessments are made, the next step is to identify areas in which the

organization can improve.

Step Five: Refine Practice and Repeat the Process as Needed

According to Coffman (2004), strategic communications audit should result in

more than just an identification of areas or practices that need to be improved. To

maximize the chances that audit findings will be used and actual practice improved as

a result, the audit should demonstrate through data how communications problems are

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causing problems in the present, and reinforce practices that arecurrent organizational

strengths, generate specific recommendations for how actual communication practice

can be enhanced, and make transparent the organizational benefits of adopting those

actions in addition to the weaknesses they are designed to address. This study sought

to conduct a communication audit of the Catholic Diocese of Kabgayi with a view to

establishing the effectiveness of communication strategies used by Kabgayi Diocese

for local resource mobilization.

Local Resource Mobilization

Local resource mobilization describes the activity of finding new ways of

engaging resources in the local environment (i.e. funds, people, goods and services) to

support an organization and make it self-sustaining. Resource mobilization is about

getting a range of resources from a wide range of resource providers (or donors),

through a number of different mechanisms (Norton, 1996; Sekajingo, 2005).

Resource Mobilization and Communication Strategies

There exist several communication strategies that are usually used in local

resource mobilization. These are actual mechanisms and processes of requesting and

getting resources from local community. Some of these commmunication strategies

include: face-to-face interactions with a person or group of people to requesting for

support, writing letters to local individual supporters, events fundraising, donation

boxes distribution, collecting in-kind contribution (food crops, cloths, and buildings),

volunteer support (time, manual work), income from business-oriented projects, and

submitting proposals to different donor agencies (Sekajingo, 2005).

To effectively mobilize local resources, an organization must have a specific

resource mobilization strategy plan. According to Afriyie (n.d.) any organization

which does not have a strategic plan is bound to fail in its quest to raise funds.

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Fundraising cannot be ad hoc. The Civil Society Center (2013) presented the content

and format of a written specific resource mobilization plan that includes the

introduction, environment, list mobilization of objectives, list of potential partners,

and action plan. Some of the benefits of mobilizing local resources for the

organization and its local contributors include the sense of ownership, sustainability,

and independence (Sekajingo, 2005).

Empirical Literature Review

Many communication audits of various organizations, such as high schools

higher learning institutions (Ndegwa, 1996), non-governmental organizations

(Pokumnsah, 2011; Wandogo, 2016), and governmental organizations (Gituku, 2016;

Mchome, 2013; Ngugi, 2004; Njoroge, 2013; Ombuya, 2011) have been conducted by

graduate Daystar University students. These communication researches were crucial

in establishing the effectiveness of communication systems in general and

particularly, of internal communication between internal publics in those

organizations.

However, few communication researches have been done on faith-based

organizations and churches: Kironde (1991) as cited in Kareri (2012) carried out a

communication research on developing a communication department structure for a

diocese in the Anglican Church in Uganda. The findings of this study have indicated

the necessity and importance for a church, of developing and implementing a

communication plan in order to be effective in communication with the Church‟s

members.

Another communication research on the Church has been carried out by Kareri (2012)

with the aim of assessing the effectiveness of communication channels used at

Nairobi Baptist Church. From the findings of this study, the researcher came up with

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one main recommendation for churches, which was to use social media for persuading

the congregation in general and in particular the youth to participate in ministry

(Kareri, 2012). Nevertheless, the focus of the study of Kareri was on the

communication channels used by the church for sensitizing the congregation to

participate in ministry and not on the communication strategies used for local resource

mobilization.

In this context of resource mobilization or fundraising by churches or faith-

based organizations, a communication research has been conducted by Ogolla (2008)

with the purpose of determining the role of persuasion tactics in the giving of

individual donors to the Nairobi International School of Theology. The study mainly

focused on the role of persuasion tactics and fundraising strategies rather than on their

evaluation in terms of effectiveness.

Muema (2016) carried out a communication research on finding out more

communication strategies other than radio and diocesan newsletter that enhance

fundraising in the Catholic Diocese of Machakos in Kenya (Muema, 2016) . The

intention of the researcher was to find out news communication strategies for

enhancing the church‟s fundraising but without assessing the effectiveness of existing

communication strategies that were being used by the Catholic Diocese of Machakos

in local resource mobilization.

Therefore, to fill in the gap, this study sought to conduct a communication

audit in order to establish the effectiveness of communication strategies used in

Kabgayi Diocese in Rwanda for local resource mobilization among the congregation.

Conceptual Framework

A conceptual framework is a representation, either graphically or in narrative

form, of the main concepts or variables, and their presumed relationship with each

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other. It is usually best shown as a diagram (Punch, 2008). This study presents the

relationship between the main variables, namely, the independent, dependent, and

intervening variables.

Independent Variable Intervening variable Dependent Variable

Resource mobilization: The Catholic Diocese of Kabgayi Monetary donations, Material

donations (crops and cattle Wholeness, hierarchy, offering), Volunteer giving openness, and feedback (manual labor, time, expertise)

Effective communication through communication audit

Quality of messages Source credibility and competence Persuasiveness of channels

Figure 2.1: Conceptual Framework

Ndahimana (2017)

Discussion

In the conceptual framework depicted in Figure 2.1, the Catholic Diocese of

Kabgyi as a system (characterized by wholeness, openness, and hierarchical order) is

an independent variable which was hypothesized to cause change and influence in

resource mobilization, the dependent variable, defined by financial, material and

volunteer donations in persuading the church members to support it.

However, resource mobilization (measured by financial, material, and

volunteer giving) is affected by another main factor “organizational effective

communication” (measured by quality of messages and channels, and source

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credibility or competence) achieved through a communication audit that constitutes

the intervening variable of this study. System theory enabled the researcher to

perceive the Catholic Diocese of Kabgayi as a system, organized, and open to

communicate with internal and external publics. It also offered the researcher an

appropriate theoretical framework for conducting a meaningful communication audit.

Summary

The topics of organizational communication, communication audit, and

resource mobilization have been well documented by various scholars. However,

most of their researches have been done in the context of other organizations than

faith-based organizations. The originality of this study is that it explored the above

mentioned topics in a specific context of faith-based organizations and churches in

general and particularly of the Catholic Church in Kabgayi Diocese. This chapter

explored the general and empirical literature on the research topic. It also presented

the theoretical and conceptual frameworks of the study. The next chapter is about

research methodology.

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CHAPTER THREE

RESEARCH METHODOLOGY

Introduction

Research methods are techniques used to structure a study and to gather and

analyze information in a systematic fashion (Polit & Beck, 2008). In this chapter, the

research design, population, sample size, sampling approaches, data collection tools,

pre-testing research tools, data analysis plan, and the ethical considerations are

discussed.

Research Design

This study used descriptive research design mixing quantitative and qualitative

approaches. The descriptive design helped to answer the questions of who, what,

when, where and how regarding the communication strategies used by the Catholic

Diocese of Kabgayi in local resource mobilization and to answer the research

questions. Quantitative approach provided numerical or quantifiable data and

qualitative approach will unearthed the respondents‟ attitudes and sentiments

Population

The population of this study was the total number of the Kabgayi Diocese‟s

members, composed of laity and clergy. The population of this study was 634539

Catholic faithfuls.

Target Population

The first target population of this study consisted of all baptized Catholic

faithful from the laity community of Kabgayi Diocese capable of supporting the

church economically , that is to say 634,539 (Diocese de Kabgayi, 2016). The second

target population was made of 60 priests who were doing their pastoral activities in

different parishes of Kabgayi Diocese (Diocese de Kabagayi, 2016).

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Sample Size

The sample size from the two target populations (baptized Catholic faithfuls

and the priests) was calculated using the following formula: (n ) from ( )

Yamane (1967):

Where n: Sample

N: Population

(e): Sampling margin error = 10%= 0.01

Applying this formula to the first target population (baptized Catholic faithful)

of 634,539, the sample size was: n ( ) = 99, 98 that is to say 100; n =

100.

The sample size for the first target population (baptized catholic faithful) was

100.

Applying this formula to the second target population (priests working in parishes) of 60, the sample size was: n ( )= 37.5 that is to say 38; n = 38.

The sample size for the second target population (priests working in parishes) was 38.

The sample sizes (100 and 38) of this study were appropriate, because,

according to Sekaran and Bougie (2010) a sample size larger than 30 and less than

500 are appropriate for most research.The choice of the above sample sizes was based

on some factors among others, time; cost of data collection, and accuracy needed in

final research findings (Oladipo, Ikamari, Kiplang'at, & Barasa, 2015).

Sampling Procedures

This study combined the four sampling procedures, namely multi-stage cluster

and quota sampling, simple random and purposive sampling. Multi-stage cluster

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sampling is an extension of cluster sampling and involves taking the sample in stages

(Ary, Jacob, Razavier, & Sorensen, 2009). In cluster sampling, the total population is

divided into clusters, such as states or counties. It is commonly used in cases where it

is not possible to get a sample from the target population either because the

population is very large or because the population is spread over a wide geographical

erea (Oladipo et al., 2015).

The multi-stage cluster random sampling was appropriate because the

population of Kabgayi Diocese was large (with 634,539 baptized Christian faithful)

and widely dispersed, distributed over a wide geographical and administrative surface

area of 2.187 square kilomitres (Diocese de Kabgayi, 2016). In the first stage the

Catholic Diocese of Kabgayi was already divided (clustered) into 27 different

geographical and administrative areas (clusters) called parishes.

In the second stage, from the 27 existing clusters (parishes), the researcher

selected 8 clusters (parishes), that is to say 30% of 27 clusters. According to Mugenda

and Mugenda (2003), 30% of the accessible population is enough to represent the

target population. The eight parishes (clusters) were chosen from six different

deaneries of Kabgayi Diocese according to their years of existence and experience in

local resource mobilization. A deanery is a subdivision of a diocese, consisting of a

number of parishes over which a dean appointed by a bishop presides (the Catholic

dictionary). In Kabgayi Diocese, each deanery has a minimum of four parishes and a

maximum of six parishes.

In order to have a representative sample, the number of respondents from each

selected parish depended on the total population of targeted faithful in those parishes.

This means that parishes with the highest number of Christian faithful had more

participants than the parishes with the lowest number of Christian faithful. Table 3.1

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shows how respondents (participants) were proportionally distributed in different

parishes.

Table 3.1: Sample Size Deaneries Parishes Number of Number of Faithful Selected Respondents 1. Kabgayi 1. Gitarama 26920 11 2. Byimana 23538 10 2. Kanyanza 3. Kanyanza 34 851 14 3. Kamonyi 4. Kamonyi 20775 9 4. Muyunzwe 5. Muyunzwe 28108 11 5. Ruhango 6. Ruhango 46518 19 6. Mushishiro 7. Nyarusange 27022 11 8. Cyeza 37710 15 Total 245442 100 Source: Diocese de Kabgayi (2016)

The third stage involved selection of respondents who formed the required

sample (100) from each of the eight parishes using quota sampling; which meant that

not all the subjects (Christian faithful) in the eight parishes were studied.

Quota Sampling Procedure

Some of the advantages and reasons of using clustering procedure in this study

were that it is economical in terms of time and cost and it is applicable where no

complete list of units is available (Oladipo et al., 2015) like in Kabgayi Diocese.

However, one of its shortcomings is that it may not reflect the diversity of the

population and may not be representative of whole population but may be too alike

(Kimalu & Marimba, 2014). Therefore, to overcome this limitation, the research used

another sampling procedure called “quota sampling” that could ensure the

representativeness of the sample.

According to Oladipo et al. (2015), quota sampling approach helps to ensure

that the sample is representative and is easy to use. Quota sampling was used to select

the sampled 100 respondents drawn from the baptized Christian faithful, because this

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target population was heterogeneous. To obtain a representative sample, the

population was divided into different categories (strata), namely youth (18-35 years),

men and women (above 35 years).

Simple Random Sampling Procedure

Given that the target population of priests was homogenous and had the same

characteristics in terms of their educational background and pastoral experience in

local resource mobilization, the 38 priests were identified through simple random

sampling procedure. Simple random sampling procedure is used when the target

population to be sampled is clearly defined and homogenous (Oladipo et al., 2015).

For the purpose of this study, the names of 60 priests (from their list obtainable from

the Kabgayi Diocese) were written on slips of paper which were folded so that the

name of each priest could not be identified. Then the sample of 38 respondents was

picked randomly.

Purposive Sampling

Purposive or judgement sampling is a non-probability sampling procedure in

which the researcher targets only people that meet certain predetermined criteria

(Cooper & shindler, 2008; as cited in Oladipo et al., 2015). Interviewees were

sampled purposively. The nine people comprising the Bishop, the Vicar General, the

Bursar of Kabgayi Diocese, and six deans were purposively selected and interviewed

because of their position in the Diocese and their special knowledge (required

information) and experiences in pastoral activities or programs regarding local

resource mobilization (Punch, 2008).

Data Collection Tools

Structured questionnaires with both closed-ended and open-ended questions

were administered to 138 respondents drawn from the Christian faithful and priests.

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Additionally, in-depth interviews were conducted to gather qualitative information

from the interviewees, specifically, the Bishop, the General Vicar, the Bursar of

Kabgayi Diocese and six deans about local resource mobilization

Data Collection Procedures

The researcher had two assistants to help in administration of the

questionnaire. The two research assistants were trained by the researcher on how to

administer the questionnaire and interview the respondents. The questionnaires were

filled by the selected laity and clergy while key informants that included priests were

interviewed. The questionnaires were collected on the same day for analysis.

Pretesting

Before data collection, it is helpful to pretest the research tools that will be

used to gather information from the respondents to test their reliability and validity

and to do the required adjustments if necessary in order to improve them (Mugenda,

2008; Oladipo et al., 2015). For the purpose of this study, the pretesting of the

research instruments was done in two parishes (Ngamba and Kivumu) of Kabgayi

Diocese that would not participate in the study.

Ngamba was chosen because it was one of the oldest parishes while Ngamba

was among the youngest parishes in Kabagyi Diocese in terms of their foundation.

Questionnaires were distributed to 10 respondents, that is to say, 10% of the 100

sample size drawn from the Christian faithful as stipulated by Harper (2006).

Pretesting of the questionnaires designed for priests was done in Butare Diocese, a

Catholic diocese bordering Kabgayi Diocese and having the same characteristics and

the same number of priests as Kabgayi Diocese. The pretesting research

questionnaires were administered to four priests, that is to say, 10% of 38 priests.

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Prestesting of the interview guide was also done in Butare Diocese and interview was

conducted with the Bishop, the Vicar-General and the Bursar of this diocese as well

as with some six of the deans in the same diocese.

Data Analysis Plan

The quantitative data analysis followed the steps of data analysis plan

proposed by Babbie (2010). The quantitative data were edited, coded, classified,

presented in the form of tables or graphics and analyzed using Stata software. Data

analysis in qualitative research involved three important steps: Coding or annotating

the primary data; grouping together the related codes and generating themes from the

codes (Potton, 2002). The qualitative data were transcribed and edited then coded

according to the main themes captured in the research objectives for subsequent

analysis. Computer Assisted Qualitative Data Analysis (CAQDAS) software which is

appropriate for qualitative data analysis was used in this study.

Ethical Considerations

In this study, the researcher has taken into account the ethical research issues,

such as: anonymity, privacy and confidentiality, permission, informed consent,

plagiarism, deception, falsification, research responsibility, and physical or

psychological harm. Approval was sought from the Catholic Diocese of Kabgayi,

leaders, specifically from the Bishop of that diocese. Clearance from the Ethics

Research Board of Daystar University was given before data collection. The

respondents were fully informed regarding all aspects of the research so that they

could make informed and free decision to participate in the study based on adequate

knowledge of the study.

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The respondents‟ right to privacy and their right to keep information or

provide the information about them freely were respected. Besides, identity of

respondents was not and would not be disclosed without their permission. Measures

were put in place to ensure that respondents were handled with dignity during the

research process by being careful to guard against any form of deception, falsification,

plagiarism, physical and psychological harm.

Summary

This chapter outlined the research design, population, the sample size,

sampling approaches, data collection methods and tools, pretesting research tools,

data analysis plan, and the ethical considerations. The next chapter describes the

findings of this study.

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CHAPTER FOUR

DATA PRESENTATION, ANALYSIS, AND INTERPRETATION

Introduction

This chapter presents analyses and interpretation of the findings of this study.

This study sought to conduct a communication audit of current communication

strategies used by Kabgayi Diocese with a view to establishing their effectiveness in

local resource mobilization. This chapter presents the response rate from the

respondents, the demographic information about the respondents and results in

relation to each research objective.

Presentation, Analysis and Interpretation

Response Rate

Table 4.1: Response Rate Respondents category Sample size Respondents Response rate The laity (Questionnaires) 100 97 97.0% The clergy 38 36 94.7% Total 138 133 96.3%

Response rate refers to the percentage of questionnaires returned over those

administered. Out of 138 questionnaires that were distributed to the respondents (laity

and clergy), 133 were completed and returned. The response rate was 96.3% as

illustrated in Table 4.1. All the nine in-depth interviews with the key informants were

conducted. According to Mugenda (2008), for generalization, analysis, and drawing

conclusions, a response rate of 70% or more is excellent.

Acording to the study, the response rate from the laity was higher than the one

from the clergy. One probable reason behind this high response rate from the laity

might be that most of questionnonaires distributed to the laity were fully filled and

returned (given back) to the research assistants on the spot while all questionnaires

distributed to the clergy were not filled on the spot, as a result of which one of them

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returned belatedly and another was never given back. Thus, the researcher did not

consider the two questionnaires for the study.

Demographic Information

Demographic Information about the Laity Sample

The demographic information about the laity respondents included their

gender, age, marital status, education level and the respondents‟ income.

37.11%

62.89% Female

Male

Figure 4.1: Gender Distribution of the Respondents

Figure 4.1 indicates that 62.9% of the respondents were female while 37.11%

were male. From these results, the majority of the respondents were women as

compared to men. The annual diocesan report of Kabgayi Diocese (2015) presented

the same situation of gender imbalance in the church (Kabgayi Diocese) where 58.7%

of Christian faithful were female and 41.3% were male. Additionally, this main

gender imbalance in the church might be explained by the fact that, in their nature,

females are more religious and committed in church activities than males. However,

in spite of this gender difference, it is clear that both male and female lay faithful were

represented in this study.

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7.22% 15.46% 11.34%

16-25

26 -35

36-45

35.05%

30.93% 46-55

Figure 4.2: Age Distribution of the Respondents

The findings in Figure 4.2 show that 35.05% of the respondents were between

26-35 years old, 30.93% were 36-45 years old, 15.46% were 16-25 years old, 11.34%

were 46-55 years old and 7.22% were between 56-65 years old. From these findings,

the majority of the respondents were between the ages of 26-45 years old. This is a

category of people who are active in Rwandan society in general, and particularly, in

the church activities.

12.37%

Married

39.18%

Single

48.45% Widowed

Figure 4.3: Marital Status of the Respondents

Figure 4.3 shows that a high percentage of the respondents were single (48.58%)

and married (39.18%), while a few of them were widowed (12.37%). One probable

reason behind this high number of single people, according to the interviewed key

informants, was their high level of involvement and commitment in the Church‟s

activities. Most of them were engaged in the catholic movements, prayer

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groups, and church‟s choirs. As people marry their commitments in the Church‟s

activities reduced and even further when they were widowed, they had not enough

time for the Church‟s service. It would be reasonable to say that, with a

heterogeneous target population like in Kabgayi Diocese, this study had a

representative sample where two main categories of the laity, youth and married (men

and women) people were well represented.

Education Level

50 46.39%

45

40 34.02%

35

30

25

20

15 9.28%

10 3.09% 3.09% 5 1.03% 1.03% 2.06%

0

Figure 4.4: Education Level of the Respondents

The findings shown in Figure 4.4 illustrate that most of the respondents from

the laity in Kabgayi diocese had completed primary education (46.39%) and

secondary education (34.02%). A few of them had an undergraduate degree (9.28)

and graduate degree (3.09%) while 3.09% of the respondents attended vocational

trainings.

With reference to Figure 4.4 findings, the researcher took into account the

views of two major social groups (those who had completed primary studies and those

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who had completed secondary education) in Rwanda where according to the National

Institute of Statistics (2013), 90% attended primary school, 41% attended secondary

school and 7.8% attended university.

47.42% 50

45

40 34.02%

35

30

25

20

15

10 5.15% 4.12% 51 .03% 2.06% 1.03% 1.03% 1.03% 1.03% 2.06%

0

Figure 4.5: Profession of the Respondents

As it is illustrated by the results of the Figure 4.5, the majority of the

respondents from the laity in Kabagyi Diocese were farmers (47.42%) and teachers

(34.02%) in either primary or secondary schools. A few of the respondents were

business holders (5.15%), builder (1.03%), headmaster in primary or secondary

schools (1.03%), journalist (1.03%), lecturer (1.03%), nurse (1.03), student (1.03%),

and tailor (1.03) and some of them were unemployed. Farmers and teachers are two

main socio-professional groups that are involved in the church‟s pastoral activities, as

they live and closely collaborate with priests in different parishes of Kabgayi Diocese.

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2.06%

10.31% 18.55% 1,000-5,000

5,000-10,000

10,000-15,000

15.46% 15,000-20,000

9.28%

20,000-25,000

25,000-30,000

11.43% 30,000-50,000

22.68% 50,000-100,000

100,000-200,000

3.09% Over 200,000

3.09% 4.12%

Figure 4.6: Monthly Income of the Respondents

From the findings in Table 4.6, there were three categories of respondents

according their monthly income. Those who earned between 1.000 and 30, 000 RWF

were about half (49.56%) of the respondents, those who earned between 30,000 and

100,000 RWF were 38.14% and those who earned between 100,000 RWF and

200,000 RWF (and above) were12.37%. Despite their difference in terms of monthly

income, the Christians of Kabgayi Diocese contributed to its financial needs, each one

according his or her means because supporting the church financially for a Christian

did not necessarily correlate with poverty or wealth, but with willingness.

Identification Information about the Clergy Sample

Pastoral Experience of Priests in Local Resource Mobilization

The study sought to determine the pastoral experience the respondents had.

The findings are as presents in Table 4.2.

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Table 4.2: Years of Pastoral Experience Number of years Frequency Percent 2 2 5.56 3 3 8.33 4 5 13.89 5 8 22.22 6 5 13.89 7 7 19.44 8 4 11.11 9 1 2.78 11 1 2.78

Total 36 100.00

The findings in Table 4.2 reveal that 5.56% of the priests had pastoral

experience of 2 years, 8.33% had pastoral experience of 3 years, and 13.89% had

experience of 4 years, 22. 22% had pastoral experience of 5 years, 13.89% of the

respondents had pastoral experience of 6 years and 19.44% had 7 years experience,

11.11% had 8 years experience, 2.78% had 9 years experience and 2.78% had pastoral

experience of 11 years. From these findings, there is evidence that 50% had pastoral

experience of between 2 and 5 years while 50% of the respondents had pastoral

experience of over 5 years. This implies that they might have experienced the

church‟s request during their pastoral activities.

Request for the Church‟s Support

Table 4.3: Request for Support of the Church According to the Laity

Response Frequency Percent.

Yes 97 100 No 0 0 Total 97 100

From the findings in Tables 4.3, 100% of the respondents from the laity and

100% of the respondents from the clergy agreed that the laity members had been

requested by the church leaders to support the church in Kabgayi Diocese

economically. Concerning the frequency of the church requesting for financial

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support, Table 4.4 shows that the request was done by priests (25%) once a month;

other priests (30.56%) had requested the Church‟s economical support once in three

months, others (10.56%) once in six months, and other priests (13.89) had requested it

once a year. These findings indicate that the local mobilization was not done

frequently by Kabgayi Diocese among the congregation as it was not done at least

every week.

Table 4.4. Request for Support of the Church Frequencies

No Yes Once a Once in 3 Once in 6 Once a year month months months F. P. F. P. F. P. F. P. F. P. F. P. 0 0 36 36 9 25 11 30.56 11 10.56 5 13.89 *F.: Frequency; P.: Percent

Message Sources Reuesting the Church‟s Financial Support

Table 4.5: Message Sources Requesting the Church’s Financial Support Response Sources No Yes Frequencies Always Most of the Sometimes Rarely time F. P. F. P. F. P. F. P. F. P. F. P. Bishop 2 29.9 6 70.1 1 1.03 4 4.12 53 54.6 12 12.3 9 0 8 0 4 7 Priests 2 2.06 9 97.9 11 11.3 19 19.59 67 69.0 0 0 5 4 4 7 Out-station 7 7.22 9 92.7 15 15.4 26 26.80 47 48.4 9 9.28 Leader 0 8 6 5 Small 1 1.03 9 98.9 21 21.6 25 25.77 51 51.5 1 1.03 Christian 6 7 5 5 Leader *F.: Frequency; P.: Percent

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Table 4.6: Message Sources Requesting the Financial Church Support

Sources Response No Yes Frequencies Always Most of the Sometimes Rarely time F. P. F. P. F. P. F. P. F. P. F. P. Bishop 7 19.44 29 80.56 0 0 0 0 23 63.89 13 36.11 Priests 5 13.89 31 86.11 0 0 20 55.56 10 27.78 1 2.78 out-station 7 19.44 29 80.56 0 0 19 52.78 12 33.33 5 13.89 Leader Small 3 8.33 33 91.67 7 19.44 22 61.11 4 11.11 3 8.34 Christian community Leader *F.: Frequency; P.: Percent

The findings in Tables 4.5 and 4.6 demonstrate that the message sources

requesting the church‟s financial support in Kabgayi Diocese were the Bishop of

Kabgayi Diocese (as confirmed by 70.10% of the respondents from the laity and

80.56% of the respondents from the clergy), priests working in different parishes of

Kabgayi Diocese (as confirmed by 97.94% of the respondents from the laity and

86.11% of the respondents from the clergy), leaders of the out-stations (as confirmed

by 92.78% of the respondents from the laity and 80.56% of the respondents from the

clergy), and the leaders of the small Christian communities (as confirmed by 98.97%

of the respondents from the laity and 91.65%).

However, the principal actors in the local resource mobilization were the

members of the clergy community, namely, the Bishop and priests who delivered the

messages of the Church‟s financial support via leaders of the out-stations and leaders

of the small Christian communities. With regard to the frequency of that church‟s

financial support request, from the findings in Table 4.5, most of the respondents

from the laity agreed that the request of the church‟s aid was done sometimes by the

bishop (54.64%), the priests (69.07%), the leaders of out-stations (48.45%), and by

the leaders of small Christian communities (51.55%).

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In the same vein, from the results in Table 4.6, the majority of the respondents

from the clergy agreed that the Church‟s economical support request in Kabgayi

Diocese was sometimes communicated by the Bishop (63.89) and most of the time by

the priests (55.56%), leaders of out-stations (52.78%), and by leaders of small

Christian communities (61.11%).

The findings in Tables 4.5 and 4.6 confirm the results in Table 4.4 that

indicated that the local resource mobilization was not frequently communicated in

Kabgayi Diocese where the actors seldom requested the laity to financially support the

church (once a month, once in three or six months, once a year) or rarely.

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Communication Approaches Currently Used for Local Resource Mobilization

Table 4.7: Communication Approaches Used in Resource Mobilization Communication Agree Disagree Neutral. Strongly Strongly approaches Agree Disagree

F. P. F. P. F P. F. P. F. P.

Bishop or priests sermons 27 27.84 5 5.15 3 3.09 57 58.76 5 5.15 during the Mass The pulpit announcement 34 35.05 5 5.15 4 4.12 52 53.61 2 2.06 Church group 25 25.77 7 7.22 11 11.34 47 48.45 6 6.19 communication Workgroup 14 14.42 31 31.96 15 15.46 14 14.43 23 23.71 communication Face-to-face interactions 11 11.34 27 27.84 12 12.37 11 11.34 36 37.11 one-to-one The Bishop‟s/ pastoral 20 20.62 2 2.06 5 5.15 64 65.98 6 6.19 letter The Parish-priest‟s 18 18.56 4 4.12 2 2.06 2 2.06 27 27.84 pastoral letter The parish or diocesan 3 3.13 30 31.25 19 19.78 4 4.17 40 41.67 Newsletter The parish or diocesan 4 4.12 21 21.65 16 16.49 0 0 56 57.73 website The billboards, notice- 15 15.46 21 21.65 11 11.34 7 7.22 43 44.33 boards Event fundraising 11 11.34 35 36.08 14 14.43 2 2.06 35 36.08 Phone calls or Phone 3 3.09 23 23.71 12 12.37 0 0 59 60.82 SMS, Radio or TV 6 6.19 36 37.11 8 8.25 3 3.09 44 45.36 Emails 7 7.22 18 18.56 16 16.49 3 3.09 53 54.64 Social media (Face-book, 1 1.03 23 23.71 13 13.40 2 2.06 58 58.79 Twitter, What‟s app)

*F.: Frequency; P.: Percent

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Table 4.8: Communication Approaches Used in Resource Mobilization by Clergy

Communication Agree Disagree Neutral. Strongly Strongly approaches Agree Disagree

F. P. F. P. F P. F. P. F. P.

Bishop or priests sermons 12 33.33 11 30.56 3 8.33 10 27.78 0 0 during the Mass The pulpit announcement 19 52.78 0 0 0 0 17 47.22 0 0 Church group 12 33.33 1 2.78 0 0 23 63.89 0 0 communication Workgroup communication 5 13.89 18 50.00 2 5.56 3 8.33 8 22.22 Face-to-face interactions 4 11.11 21 58.33 1 2.78 0 0 10 27.78 one-to-one The Bishop‟s/ pastoral 21 58.33 0 0 0 0 15 41.67 0 0 letter The Parish-priest‟s pastoral 4 11.11 23 63.89 0 0 1 2.78 8 22.22 letter The parish or diocesan 3 8.33 19 52.78 1 2.78 0 0 13 36.11 Newsletter The parish or diocesan 1 2.78 10 27.78 0 0 0 0 25 69.44 website The billboards, notice- 12 33.33 7 19.44 2 5.56 4 11.11 11 30.56 boards Event fundraising 4 11.11 14 38.89 0 0 1 2.78 17 47.22 Phone calls or Phone SMS, 2 5.56 16 44.44 0 0 1 2.78 17 47.22 Radio or TV 2 5.56 7 19.44 2 5.56 0 0 25 69.44 Emails 0 0 8 22.22 0 0 0 0 28 77.78

Social media (Face-book, 3 8.33 12 33.33 0 0 0 0 21 58.33 Twitter, What‟s app) *F.: Frequency; P.: Percent

This analysis combined the strongly agree and agree categories; it also

combined the strongly disagree and disagree categories. The findings in Tables 4.7

and 4.8 demonstrate that the clergy in Kabgayi Diocese used mainly face-to-face

(group) communication in local resource mobilization through their church sermons

during the church service (as agreed by 86.6% of the respondents from the laity and

by 61.11% of the respondents from the clergy), during or after the pulpit

announcement as agreed by 88.66% of the respondents from the laity and by 100%

of the respondents from the clergy), and through various church groups, specifically

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in the small Christian communities ( as agreed by 74.22 % of the respondents from

the laity and by 97.22 of the respondents from the clergy).

Written communication was also well used in the form of the Bishop‟s

pastoral letter (as agreed by 86.6% of the respondents from the laity and by 100% of

the respondents from the clergy) but it is unused under other forms (of written

communication) among others, the diocesan or parish newsletter (which was stated as

disagreed by 72.92% of the respondents from the laity and by 88.89 % of the clergy).

Other communication approaches that were not well exploited by the

Kabgyayi Diocese in local resource mobilization among the congregation included

billboards or notice-boards ( as noted by 65.98% of the respondents from the laity and

by 50% of the respondents from the clergy), events fundraising (as stated by 72.16%

of the respondents from the laity and by 86.11% of the respondents from the clergy),

phone calls or short phone messages (as stated by 84.53% of the respondents from the

laity and by 91.66% of the respondents from the clergy), radio and television ( as

stated by 82.47% of the respondents from the laity and by 88.88% of the respondents

from the clergy), the parish or diocesan website (as revealed by 79.38% and of the

respondents from the laity and 97.22), emails (according to 73.2 % of the respondents

from the laity and 100% ) and social media, such as Facebook, Twitter and

What‟sapp (as revealed by 82.5% of the respondents from the laity and 91.66% of the

respondents from the clergy ).

In-depth interviews with priests revealed that letters to individuals or families,

and thanksgiving masses were part of the means of collecting financial support.

Furthermore, the interviewed priests declared that they sometimes ordered the laity

community to offer their financial support as a condition of accessing some church

services such as sacraments. This means that apart from the Bishop‟s pastoral letter,

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letters to individuals or families, and the face-to-face group communication was the

most used communication form by Kabgayi Diocese for local resource mobilization.

Other communication approaches like notice boards or billboards and telephone were

rarely used. Other communication forms, such as, event fundraising, radio, television,

newsletter, emails, website, social media were never used in requesting for the

church‟s financial support.

Possession of a Specific Resource Mobilization Strategic Written Plan at the Parish or

Diocesan Level

Table 4.9: Possession of a Specific Resource Mobilization Strategic Written Plan Response Frequency Percent. Yes 1 2.78 No 35 97.22

From the findings in Table 4.9, the majority of the respondents (97.22%) from

the clergy said that there was no specific resource mobilization strategic written plan

at the parish level or diocesan level. This was due to the ignorance of the Kabgayi

Diocese‟s clergy about the concerned plan and its necessity for effective local

resource mobilization. Besides, most of the interviewees from the clergy admitted that

they ignored its formulation. Consequently, the the local resource mobilization could

be done systematically and efficiently.

Possession of a Communication Written Plan

Table 4.10: Possession of a Communication Written Plan Response Frequency Percent. Yes 0 0 No 36 100.0 Total 36 100.0

The findings from Table 4.10 revealed that there was no communication plan

(strategy) at the parish or diocesan level as agreed by 100% of the respondents from

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the clergy. It should be noted that the importance of a written communication plan is

to support and guide specific resource mobilization strategies and to implement them

effectively. However, the clergy of Kabagyi Diocese did not have an idea of what

should be in a written communication strategy without an existing written local

resource mobilization strategic plan.

Persuasiveness of the Message Sources about Resource Mobilization

Table 4.11: Persuasiveness of the Message about Resource Mobilization Sources Agree Disagree Neutral Strongly Strongly Agree Disagree F. P. F. P. F P. F. P. F. P. Bishop 44 45.36 6 6.19 8 8.25 39 40.2 0 0 Priests 30 30.93 1 1.03 1 1.03 63 64.9 2 2.06 Leader of Out-Station 29 29.90 2 2.06 6 6.19 60 61.8 0 0 Leader of a Small 28 28.87 3 3.09 6 6.19 60 61.8 0 0 Christian Community Leader of a Church 10 10.31 26 26.8 36 37.11 11 11.3 14 14.4 Choir 3 Leader of a Catholic 27 27.84 20 20.6 14 14.43 30 30.9 6 6.19 Movement Prayer Group Leader 24 24.74 15 15.4 19 19.59 30 30.9 8 8.25 Catechist 11 11.34 25 25.7 23 23.71 12 12.3 26 26.8 *F.: Frequency; P.: Percent

The findings in Table 4.11 show that the priests (95.88%), the leaders of out-

stations (91.76%), the Bishop (85.57), and the leaders of small Christian communities

(90.73) were rated as the most convincing message sources in local resource

mobilization. Other modest convincing sources were the leaders of the Catholic

movements (58.77%) and the leaders of prayer groups (55.67%). The analysis

combined the strongly agree and agree categories of responses.

From the findings in Table 4.11, it has been observed that the Bishop, priests,

leaders of the out-stations, leaders of small Christian communities, leaders of the

catholic movements, and the leaders of prayer groups were rated as convincing

message sources for local resource mobilization. Other persuasive message sources

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according to the key informants in in-depth interviews were the leaders of choirs and

catechists. All of these mentioned people were church leaders in Kabgayi Diocese.

The laity in Kabagayi Diocese perceived their church leaders as credible and

respected persons. That was why their message was perceived as convincing in local

resource mobilization.

Effectiveness of Communication Approaches Currently Used for Resource

Mobilization

The study sought to determine the effectiveness of approaches used in

ensuring resource mobilization.

Table 4.12. Effectiveness of Communication Approaches (Laity) Communication Agree Disagre Neutral Strongly Strongly approaches Agree Disagree F. P. F. P. F P. F. P. F. P. Bishop or priests 28 28.87 4 4.12 3 3.09 60 61.86 2 2.06 sermons during the Mass The pulpit 36 37.11 5 5.15 5 5.15 45 46.39 6 6.19 announcement Church group 28 28.83 3 3.09 11 11.34 52 53.61 3 3.09 communication Workgroup 0 0 3 30.9 84 86.60 0 0 10 10.31 communication Face-to-face interactions 2 2.06 4 4.12 90 92.78 1 1.03 0 0 The Bishop‟s letter 36 37.11 2 2.06 4 4.12 52 53.61 3 3.09 The Parish-priest‟s 3 3.09 3 3.09 88 90.72 0 0 3 3.9 pastoral letter The parish or diocesan 0 0 5 5.15 88 90.72 0 0 4 4.12 Newsletter The parish or diocesan 0 0 2 2.6 89 91.75 0 0 6 6.19 website The billboards, notice- 15 15.4 1 1.03 64 65.98 15 15.46 2 2.06 boards 6 Event fundraising 5 5.15 0 0 79 81.44 11 11.34 2 2.06 Phone calls or Phone 1 1.03 0 0 84 86.60 0 0 12 12.37 SMS, Radio or TV 1 1.03 1 1.03 86 88.66 4 4.12 5 5.15 Emails 0 0 5 5.15 75 77.32 0 0 17 17.53 Social media (Face- 0 0 4 4.12 85 87.63 0 0 8 8.25 book, Twitter, What‟s app)

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Table 4.13: Effectiveness of Communication Approaches According to Clergy

Communication Agree Disagree Neutral. Strongly Strongly approaches Agree Disagree F. P. F. P. F P. F. P. F. P. Bishop or priests 17 47.22 6 16.67 4 11.11 8 22.22 1 2.78 sermons during the Mass The pulpit 17 47.22 3 8.33 2 5.56 14 38.89 0 0 announcement Church group 10 27.78 0 0 0 0 26 72.22 0 0 communication Workgroup 1 2.78 1 2.78 34 94.44 0 0 0 0 communication Face-to-face interactions 1 2.78 2 5.56 33 91.67 0 0 0 0 one-to-one The Bishop‟s/ pastoral 22 61.11 2 5.56 1 2.78 11 30.56 0 0 letter The Parish-priest‟s 2 5.56 1 2.78 33 91.67 0 0 0 0 pastoral letter The parish or diocesan 2 5.56 1 2.78 33 91.67 0 0 0 0 Newsletter The parish or diocesan 0 0 0 0 36 100 0 0 0 0 website The billboards, notice- 6 16.67 2 5.56 23 63.89 5 13.89 0 0 boards Event fundraising 2 5.56 0 0 31 86.11 3 8.33 0 0 Phone calls or Phone 3 8.33 0 0 32 88.89 1 2.78 0 0 SMS, Radio or TV 2 5.56 0 0 34 94.44 0 0 0 0 Emails 0 0 0 0 36 100 0 0 0 0 Social media (Face- 1 2.78 0 0 34 94.44 1 2.78 0 0 book, Twitter, What‟s app)

From the findings in Tables 4.12 and 4.13 concerning the effectiveness of

communication approaches, face-to-face communication was perceived as the most

effective under its forms among others, the church sermons (as indicated by 90.73%

of the respondents from the laity and 69.44% of the respondents from the clergy), the

pulpit announcement ( as mentioned by 83.5% of the respondents from the laity and

86.11% of the respondents from the clergy), communication of church groups such as,

small Christian communities (as agreed by 82.44% of the respondents from the laity

and 100% of the respondents from the clergy).

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The Bishop‟s pastoral letter, a form of written communication, has also been

perceived as effective communication strategy for local resource mobilization by

90.72% of the respondents from the laity and 91.67% of the respondents from the

clergy. Another effective communication approach used for local resource

mobilization, according to the interviewed key informants from the clergy, was the

letter to the individuals or families.

The same findings in Tables 4.12 and 4.13 reveal that a very a majority of the

respondents were neutral towards the effectiveness of other communication strategies,

such as, the face one-to-one communication (80.60% of the respondents from the laity

and 91.67% from the clergy), the parish-priest‟s pastoral letter (90.72% from the laity

and 91.67% from the clergy), the parish or diocesan newsletter (90.72% from the laity

and 91.67% from the clergy), the parish or diocesan website (91.75% from the laity

and 100% from the clergy), the billboards or notice boards (69.8% from the laity and

63.89% from the clergy), the event fundraising (81.44% from the laity and 86.11%

from the clergy), the phone calls or short message service (86.60% from the laity and

88.89% from the clergy).

Also the respondents were neutral with regard to effectiveness of

communication strategies. The findings show that radio or television (88.66% from

the laity and 94.44% from the clergy), the emails (77.32% from the laity and 100%

from the clergy), and social media ( 87,63% of the respondents from the laity and

94.44% from the clergy have been neutral towards the effectiveness of the above

mentioned communication approaches currently used for resource mobilization).

Their neutrality would mean that they did not know whether the concerned

communication approaches were effective or not, simply because they were not being

used by Kabgayi Diocese for local resource mobilization.

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From the results of Tables 4.12 and Table 4.13, it emerged that the face-to-

face communication in the form of sermons, pulpit announcements, and the Bishop‟s

pastoral letter were effective communication approaches among those currently used

for local resource mobilization. The communication approaches that the laity

perceived as most persuasive were oral and face-to-face communication, one of the

most convincing communication approaches. This is consistent with the fact that the

Rwandese people are of the oral traditional. The letters written to the individuals were

perceived as persuasive communication approach because, like any other letter, they

created a kind of intimate relationships between the church leaders and the laity

members.

Amount of Information Currently Received on the Resource Mobilization and Related Themes

Table 4.14: Information Received on Resource Mobilization According to Laity Themes Very Much Some Very None Much Little F. P. F. P. F P. F. P. F. P. The Church‟s 0 0 4 4.12 10 10.31 19 19.59 64 65.98 dependency on foreign financial support The Church‟s self- 0 0 6 6.19 21 21.65 49 50.51 21 21.65 reliance The local resource 2 2.06 11 11.34 11 11.34 52 53.61 11 11.34 mobilization

Table 4.15: Amount of Information Provided on Resource Mobilization (Clergy) Themes Very Much Some Very None Much Little F. P. F. P. F P. F. P. F. P. The Church‟s 0 0 0 0 9 25.00 17 47.22 10 27.78 dependency on foreign financial support The Church‟s self- 7 19.44 7 19.44 18 50.00 4 11.11 0 0 reliance The local resource 3 8.33 14 38.89 16 44.44 3 8.33 0 0 mobilization

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From the results in Table 4.14 and 4.15 , the majority of the respondents said

that very little information was provided on the themes in relation with resource

mobilization (church‟s financial support), among others, church‟s dependency on

foreign financial support (as confirmed by 72.22% of the respondents from the clergy

and 29.9% from the laity), the Catholic Church‟s self-reliance (as confirmed by

72.16% of the respondents from the laity and 61.11% from the clergy), and local

resource mobilization in the Catholic Church (as confirmed by 64.95% of the

respondents from the laity and 52.77% from the clergy). In this analysis, the “very

little and some” categories of responses were combined. A high percentage of the

respondents from the laity (65.98%) stated that no information was provided on the

first theme of the Catholic Church‟s dependence on foreign aid.

According to the findings in Tables 4.14 and 4.15, the information on the local

resource mobilization and related themes was shared with the lay faithful but the

information provided was not adequate as few people received very much or much

information and most of them received very little or any information on the themes in

question. The interviewed key informants suggested that the main reason behind this

practice could be that a good number of priests in Kabgayi Diocese did not prioritize

local resource mobilization in their daily pastoral activities.

Communication Flow Currently Supporting the Resource Mobilization

Table 4.16: Communication Flow According to the Laity Information about the Church Yes No financial flows: Frequency % Frequency % From the church‟s clergy (church‟s 90 92.78 7 7.22 leaders) to the laity‟s members From the laity to the church‟s clergy 8 8.25 89 91.75 (church‟s leaders) Between the members of the laity 18 18.56 79 81.44 community.

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Table 4.17: Communication Flow According to the Clergy Information about the Church financial Yes No flows: Frequency. Percent. F. Percent.

From the Church clergy (church‟s 34 94.44 2 5.56 leaders) to laity‟s members From the laity to the Church‟s clergy 12 33.33 24 66.67 (church‟s leaders) Between the members of the clergy. 14 38.89 22 61.11

From the findings in Tables 4.16 and 4.17, 92.78% of the respondents from

the laity and 94.44% from the clergy agreed that the information about the church‟s

financial support flowed from the church clergy (leaders) to the laity‟s members;

91.75% of the respondents from the laity and 66.67% from the clergy agreed that the

information about the church‟s financial support doesn‟t flow from the laity to the

church clergy (church leaders) while 81.44% of the respondents from the laity stated

that they had any opportunity to share the information about the church‟s financial

support horizontally.

From the findings in Tables 4.16 and Table 4.17, it emerged that

communication flow in relationship with local resource mobilization in Kabgayi

Diocese was predominantly downward communication. The communication was one-

way, from the church leaders to the laity community and not vice-versa. Following the

same results of Tables 4.16 and 4.17, the upward communication and the horizontal

communication was very poor. The arrogance of some clergy members who thought

that they did not have to take into account the views of the laity community and the

anti-ecclesiastical attitude of some laity members who showed indifference towards

church activities can explain this lack of two-way communication in Kabgayi

Diocese.

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The Current Level of the Laity‟s Involvement in Decision-making Regarding the

Church‟s Activities

Table 4.18: The Current Level of the Laity’s Involvement The church‟s Very Involved Neutral Little Not activities/ projects Involve Involved Involved at d all F. P. F. P. F P. F. P. F. P. The Church‟s self- 0 0 6 6.19 8 8.25 18 18.56 65 67.01 reliance decision and local resource mobilization The amount of money 0 0 0 0 7 7.22 7 7.22 83 85.57 for Annual tithes by each Christian faithful The building of a 8 8.25 18 18.56 4 4.12 27 27.84 40 41.24 Church / Temple Buying the parish car 2 2.06 6 6.19 25 25.77 9 9.28 55 56.70 or motorcycle Supporting the priests 2 2.06 13 13.40 11 11.34 16 16.49 55 56.70 living expenses Other different 1 1.03 9 9.28 9 9.28 49 50.52 29 29.90 Church projects

Table 4.19: Level of the Laity’s Involvement According to the Clergy

The church‟s Very Involved Neutral Little Not activities/ projects Involved Involved Involved at all F. P. F. P. F P. F. P. F. P. The Church‟s self- 0 0 5 13.89 14 38.89 4 11.11 13 36.11 reliance decision and the local resource mobilization The Amount of 0 0 2 5.56 22 61.11 1 2.78 11 30.56 money for Annual tithes by each Christian faithful The building of a 2 5.56 15 41.67 12 33.33 4 11.11 3 8.33 Church / Temple Buying a parish‟s 0 0 0 0 7 19.44 7 19.44 22 61.11 car or motorcycle Supporting the 7 19.44 21 58.33 6 16.67 1 2.78 1 2.78 priests living expenses

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The findings in Tables 4.18 and 4.19 indicate that the laity faithful were little

involved or not involved at all in decision-making regarding the following church

projects or activities the church‟s self-reliance decision and local resource

mobilization (as confirmed by 85.57% of the respondents from the laity and 47.22%

from the clergy), the amount of money for annual tithes by each Christian faithful (as

confirmed by 92.79% of the respondents from the laity and 33.34% from the clergy),

the building of a church or temple (as confirmed by 69.08% of the respondents from

the laity and 19.44% from the clergy), buying a parish car or motorcycle (as

confirmed by 65.98% of the respondents from the laity and 80.5% from the clergy),

supporting the priests‟ living expenses (as confirmed by 73.19% of the respondents

from the laity and 5.56% from the clergy). A high percentage of the respondents

(80.44%) from the laity agreed that they were little involved in different church

projects in general.

From the study results in Table 4.19, a low percentage of the respondents from

the clergy agreed with a certain level of the laity‟s involvement in decision-making

regarding some church projects among others, the church‟s self-reliance decision and

the local resource mobilization (38.89%) and building a church or temple (33.33%). A

high percentage of the respondents (61.11%) from the clergy were neutral towards the

laity‟s involvement in decision making regarding the church project of buying the

parish car or motorcycle.

From the findings of Tables 4.18 and 4.19, it was observed that, the laity

members were little involved or not involved at all in decision-making regarding the

different church projects or activities. The lack of the laity‟s involvement in decision

making resulted from the clerical spirit of some priests who underestimated the

abilities of the laity in church activities and the indifference of some laity to the

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church life and activities. This lack of the laity‟s involvement in decision making is

an obstacle to a successful local resource mobilization, as result, a lack of

commitment and ownership.

The Laity‟s Satisfaction towards the Communication strategies used by Kabgayi

Diocese in Resource Mobilization

40.21% Yes

59.79% No

Figure 4.7: Satisfaction of the Laity with Communication Strategies

The findings in Figure 4.7 indicate that 40.21% of the respondents from the

laity were satisfied with communication strategies used by Kabagyi Diocese in local

resource mobilzation while 59.79% were not. The lack of satisfaction of a major

portion of the respondents would be caused by some of the already mentioned

imperfections in the communication syatem used by Kabgayi Diocese for local

resource mobilization such as one-way communication flow, lack of the laity‟s

involvement in the decision-making. Some clergy interviewees said that they had not

known that the faithful were not satisfied with the communication stretegies utilized

in local resource mobilization and were ready to improve them.

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Preference of the Laity Towards the Message Sources in Local Resource Mobilization

Table 4.20: Preference of the Laity Towards the Message Sources Sources Ranking Resource Mobilization Sources 1 2 3 4 F P F P F P F P

Bishop 56 57.73 27 27.83 10 10.3 4 4.12 Priests 24 24.74 52 53.61 16 16.49 5 5.15 Leader of an out- 29 29.9 14 14.43 34 35.05 20 20.62 station Leader of a Small 24 24.74 9 9.28 23 23.71 41 42.27 Christian Community Leader of a church 76 78.35 3 3.09 7 7.22 11 11.34 choir Leader of catholic 80 82.47 6 6.19 2 2.06 8 8.25 movement /prayer group Catechist 70 72.16 1 1.03 6 6.19 20 20.62

The findings in Table 4.20 illustrate that at the first ranking, the four most

preferred sources were the leaders of Catholic movements or prayer groups (as stated

by 82.47% of the respondents from the laity), the leaders of church‟ choirs (as stated

by 78.35%), the catechists (as stated by 72.16%), and the Bishop of Kabgayi Diocese

(as agreed by 57.73% of the respondents).

At the second ranking, the four first most preferred sources were the priests (as

confirmed by 53.61% of the respondents), the Bishop of Kabgayi Diocese (as stated

by 27.83%), the leaders of out-stations (as agreed by 14.43%) and the leaders of

Catholic movements or prayer groups (as agreed by 6.19% of the respondents).

At the third ranking, the four first preferred sources were the leaders of out-

stations (as stated by 35.05% of the respondents), the leaders of the small Christian

communities (as agreed by 23.71%), and the priests (as agreed by 16.49%), and the

Bishop (as stated by 10.3% of the respondents).

At the fourth ranking, the four first preferred sources by the laity in local

resource mobilization were the leaders of small Christian communities (as confirmed

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by 42.27% of the respondents), the leaders of out-stations (as stated by 20.62%), the

catechists (as agreed by 20.62%), and leaders of church choirs (as stated by 11.34% of

the respondents).

In terms of the laity‟s preference towards the different message sources that

should mobilize local resources in Kabgayi Diocese, the Bishop of Kabgayi Diocese

came in first position three times (in the first ranking with 57.73%, the second ranking

with 2.83% and the third ranking with 10.3%) and had a total percentage of 95.86.

The catechists appeared in the second position, two times (in the first ranking

with 72.16 and in the fourth ranking with 20.62%) and had a total percentage of

92.78%; the leaders of the church‟s choirs came in the third position, two times (in

the first ranking with 78.35% and in the fourth ranking with 11.34%) and had a total

percentage of 89.69%; the leaders of the Catholic movements and the prayer groups

came in forth position twice (in the first ranking with 82.47% and in the second

ranking with 6.19%) and had a total percentage of 88.66%; the priests came in the

fifth position twice (in the second ranking with 56.61% and in the third ranking with

16.49%) and had a total percentage of 73.1%; the leaders of the small Christian

communities appeared in the sixth position twice (in the third ranking with 23.71%

and the fourth ranking with 42.27%) and had a total percentage of 65.98%; the leaders

of out-stations came in the final position, two times (in the second ranking with

14.43% and the fourth ranking with 20.62%) and had a total percentage of 35.05%.

Briefly, the preferred message sources that should mobilize local resources in

Kabgayi Diocese were the Bishop, catechists, the church choir leaders, the catholic

movement and prayer group leaders, priests, and the out-stations leaders. Some of these

preferred people were priests and the Bishop, members of the clergy who inspired the

laity with confidence and others were leaders from the laity who exerted a

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huge amount of influence over their peers as opinion leaders. This implies that close

collaboration between the clergy and the laity in local resource mobilization should be

encouraged more in Kabagyi Diocese.

A Cross-Tabulation: Preference of Message Sources vs Sex, vs Age

Table 4.21: Cross-Tabulation: Preference of Message Sources Vs Sex, Vs Age Correlation Coefficient Message Sources Sex Age Bishop -0.05 -0.08 Priest 0.04 -0.04 Out-station leader 0.00 -0.03 Basic community leader 0.06 0.11 Choir leader -0.14 -0.16 Catholic movement leader -0.13 -0.11 Prayer group leader 0.10 0.30 Catechist 0.15 0.07

The cross-tabulation in Table 4.21 shows that there was no correlation

between the laity‟s sex and preference of some message sources such as Bishop (r: -

0.05), out-station-leader (r: 0.00), choir leader (r: -0.14), Catholic movement leader (r:

-0.13) while correlation is very weak between the laity‟s sex and preference of other

source of messages and the priest (r: 0.04), Basic Christian community leader (0.06),

prayer-group leader (0.10), and catechist (0.15).

The same cross-tabulation in Table 4.21 indicates that there was no correlation

between the laity‟s age and preference of message sources (r: -0.08), priest( r: -0.04),

out-station leader ( r: -0.03), choir leader (r: -0.16), and catholic movement leader (r: -

0.11), while correlation is very weak between the laity‟s age and preference of

message sources, such as, basic Christian community leader (r: 0.11), prayer group

leader (r: 0.30), and catechist (r: 0.07).

This means that, with the promotion of gender in Rwanda, for a laity to prefer

a given source of message for local resource mobilization had little or nothing to do

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with his or her sex or his or her age. What this could be because for a laity, female or

male, all concerned message sources in local resource mobilization had almost the

same value or importance. This implies that Kabgayi Diocese should involve all of

them seriously in the local mobilization process.

Preference of the Laity towards Communication Approaches used for Local Resource

Mobilization

Thre study sought to determine the most preferred communication approach

by laity. The findings are presented in Table 4.22.

Table 4.22: The Preference of the Laity towards Communication Approaches

Communication Very good Good Fair Poor Very strategies poor F. P. F. P. F P. F. P. F. P. Bishop sermons 6 6.19 45 46. 24 24.7 2 22.6 0 0 The pulpit 2 2.06 48 49.48 33 43.02 13 13.40 1 1.03 announcement Church Group 78 80.41 15 15.46 4 4.12 0 0 0 0 communication Workgroup 45 46.39 38 39.18 9 9.28 0 0 3 3.09 communication Face-to-face 0 0 5 5.15 9 9.28 39 40.21 44 45.36 interactions The Bishop‟s/ 38 39.18 48 49.48 8 8.25 3 3.09 0 0 pastoral letter The Parish-priest‟s 2 2.06 22 22.68 21 21.65 44 45.36 8 8.25 pastoral letter The parish Newsletter 30 30.93 30 30. 14 14.4 2 23.7 0 0 The parish website 4 4.12 7 7.2 17 17.5 2 21.6 4 49.4 The billboards, 20 20.62 48 49.48 10 10.31 0 0 6 6.19 notice-boards Event fundraising 35 36.08 45 46.39 11 11.34 3 3.09 3 3.09 Phone calls or Phone 2 2.06 6 6.19 13 13.40 25 25.77 51 52.58 SMS, Radio or TV 49 50.52 36 37.11 8 8.25 2 2.06 2 2.06 Emails 1 1.03 5 5.15 14 14.43 22 22.68 55 56.70 Social media 2 2.06 17 17.53 15 15.46 13 13.40 50 51.55

The findings in Table 4.22 show that the most preferred communication

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(such as, small Christian community, group prayer, church choir, etc.) as agreed by

95.87% of the respondents. Other preferred communication approaches for the laity in

local resource mobilization were the Bishop‟s pastoral letter (as confirmed by 88.66%

of the respondents), the broadcast media, radio and television (as stated by

87.13% of the respondents), the work group communication (as agreed by 85.57% of

the respondents), the events organization (as confirmed by 82.47% of the

respondents), the billboards or notice boards (as stated by 70.% of the respondents),

The parish or diocesan newsletter (as confirmed by 61.86% of the respondents), the

church sermons (as stated by 52.58%), and the pulpit announcements (as agreed by

51.54% of the respondents from the laity). In the above analysis, the “very good and

good” categories of response have been combined. The analysis below combined also

the “very poor and poor” categories of response.

From the same findings in Table 4.22, the laity respondents were not favorable

towards the following communication approaches that were perceived as poor for

resource mobilization: the face-to-face one-to-one communication (as confirmed by

85.57% of the respondents), the emails (as stated by 79.38% of the respondents), the

phone calls or short messages (as confirmed by 78.35% of the respondents), the parish

or diocesan website (as agreed by 71.% of the respondents), the priest‟s pastoral letter

(as confirmed by 53.61% of the respondents) and social media (as stated by 64.95% of

the respondents). However, social media was perceived by some respondents

(15.46%) as good and by others (17.53%) as fair in local resource mobilization.

According to the respondents from the laity, the preferred communication

approaches for local resource mobilization were the church group communication, the

Bishop‟s pastoral letter, the broadcast media (radio and television), the work group

communication, the event fundraising, the billboards or the notice boards, the

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newsletters, the church sermons and the pulpit announcements. Other communication

approaches were face-to-face communication, phone calls or the short phone

messages, the website, and social media were perceived by the respondents as poor in

local resource mobilization.

A Cross-tabulation: Preference of Communication Approaches Vs Sex, Vs Age, Vs

Education

Table 4.23: Cross-Tabulation: Treference of Communication Approaches Correlation Coefficient Communication approaches Sex Age Education Socio-Media -0.19 -0.05 -0.08 Radio -0.06 -0.06 0.02 Newsletter -0.09 -0.02 0.07 The bishop‟s pastoral letter 0.06 0.01 0.05 Face-to-Face Group Communication -0.14 -0.12 -0.08 Notice Board -0.02 -0.18 -0.02 Event Fundraising -0.18 -0.12 0.23

A cross-tabulation in Table 4.23 illustrates that there was no correlation

between the laity‟s sex and preference of communication approaches, such as socio-

media (-0.19), radio (r: -0.06), face-to-face communication (r: -0.14), notice board (r:

-0.02), and event fundraising (r: -0.18); while correlation is very weak between the

laity‟s sex and preference of the bishop‟s pastoral letter communication approach (r:

0.06). This across-tabulation in Table 4.23 reveals that the correlation was very weak

between the laity‟s age and preference of the bishop‟s pastoral letter communication

approach ( r: 0.01) while there was no correlation between the laity‟s age and

preference of other communication approaches such as socio-media (r: -0.05), radio

(r: -0.06), newsletter (r: -0.02), face-to-face group communication (r: -0.12), notice

board (r: -0.18), and event fundraising (r: -0.12).

The same cross-tabulation in Table 4.23 demonstrates that there was no

correlation between the laity‟s education and preference of communication

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approaches, such as, social media (-0.08), face-to-face group communication (r: -

0.08) and notice board while the correlation was very weak between the laity‟s

education and preference of some communication approaches, such as, event

fundraising (r: 0.23), radio (r: 0.02), the bishop‟s pastoral letter (r: 0.05), and

newsletter (r: 0.07).

The laity, regardless of age, sex or level of education preferred face-to-face

communication in ensuring local resource mobilization. This could be explained by

the fact that with global modernity in the world, thanks to the new technologies

development and availability of new devices, such as, mobile telephone, radio,

internet and availability of in Rwanda, a majority of laity in Kabgayi Diocesehad

access to different communication approaches including social media, especially,

whatsApp and Facebook. Therefore, it would be very necessary and important for

Kabgayi Diocese to exploit all communication approaches preferred by the laity for

local resource mobilization.

The Amount of Information the Laity Would Like to Receive on the Themes Related

to Resource Mobilization

The study sought to deetermine the amount of information the laity would like

to receive on the themes related to resource mobilization. Table 4.24: Amount of Information the Laity Would Like Get Themes Very Much Much Some Very None Little F. P. F. P. F P. F. P. F. P. The Church‟s 21 21.65 63 64.95 10 10.31 3 3.09 0 0 dependency on foreign financial support The Church‟s self- 47 48.45 47 48.45 1 1.03 1 1.03 1 1.03 reliance The local resource 66 68.04 30 30.93 0 0 1 1.03 0 0 mobilization

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The findings in Table 4.24 indicate that the laity would like to receive enough

information (a great quantity of information) on themes related to local resource

mobilization. The majority (86.6%) of the respondents would like to receive enough

or much information on theme of the “church‟s dependency on foreign financial

support”; 96.9% would like to receive much information on the theme of the

“church‟s self-reliance”; and 98.97% would like to receive much information on the

theme of “local resource mobilization in the Catholic Church”. As desired by the lay

faithful, Kabgayi Diocese should provide more and enough information on the themes

in question to help the laity to understand much better the necessity of the church‟s

self-reliance through local resource mobilization.

How the Laity Would like the Information about the Church‟s Financial Support to be

Communicated

The study sought to determine the way the respondents would like information

on financial support to be communicated.

Table 4.25: How the Laity Would Like Information to be Communicated Information about the Church financial flows: Yes No

F. P. F. P. From the church‟s clergy ( church‟s leaders) 64 65.98 33 34.02 to laity‟s members From the laity to the church‟s clergy 91 93.81 6 6.19 (church‟s leaders) Between the members of the laity 94 96.91 3 3.09 community.

From the findings in Table 4.25, in the view of 65.98% of the respondents, the

information about the church‟s financial support should be communicated from the

church clergy (church‟s leaders) to laity‟s members. According to 93.81% of the

respondents, the information about the church‟s financial support should flow from

the laity to the church clergy (church‟s leaders). In the opinion of 96.91% of the

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respondents, the information about the church‟s financial support should be

communicated and shared between the members of the laity community.

Following these study findings, the laity would like the information about

local resource mobilization to move and flow in the following directions: from the

church leaders at a higher level to the laity at a lower level (downward

communication), from the laity community at a lower level to the church leaders at a

higher level (upward communication) and between the laity or clergy members

(horizontal communication). The laity desired the two-way communication flow

(downward communication and upward communication) because it would allow the

laity and the clergy to exchange effectively the information about local resource

mobilization, from the lower level to the the higher lever and vice-versa. The

horizontal communication flow (within the laity community and within the clery

group) would be a good way of examining the question of local resource mobilization

in more detail.

Key Findings of the Study

The study revealed that, in Kabgayi Diocese, the clergy (Bishop and priests)

mobilized local resources in collaboration with some church leaders from the laity,

such as, the out-stations leaders, the small Christian community leaders, the Catholic

movement leaders, the prayer group leaders, the choir leaders, and the catechists. It

has been observed that the concerned message sources mobilize sources sometimes or

rarely. All of them had been perceived as persuasive and had been preferred by the

laity for local resource mobilization.

The study found out that in Kabgayi Diocese, there was no specific written

local resource mobilization strategic plan and no written communication plan to

support it at the diocesan and parish levels. The study demonstrated that the popular

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communication approaches used by Kabgayi Diocese in local resource mobilization

were face-to-face group communication, the Bishop‟s pastoral letters, and the letters

to families or individuals and all of them were identified by the laity and the clergy as

effective communication approaches in local resource mobilization. Apart from the

face-to-face group communication and the Bishop‟s pastoral letters currently used,

the laity preferred other new communication approaches that should be used for local

resource mobilization, namely radio, newsletter, event fundraising, notice boards,

posters and social media, especially WhatsApp.

The study established that the amount of information about local resource

mobilization and the related themes currently provided to the laity was inadequate

because most of them were given very little information as compared to the amount

desired. The laity community would like to receive more information on the themes in

question.

The study established that the current flow of information about local resource

mobilization was predominantly downward. Thus, the laity would like the information

about local resource mobilization to flow in all directions: vertically (downward and

upward communication) and horizontally. The study revealed that the laity were little

involved or not involved at all in decision-making regarding some church projects.

Summary

This chapter presented, analyzed and interpreted the study findings. The next

chapter discusses the study findings, and formulates the conclusions and

recommendations.

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CHAPTER FIVE

DISCUSSIONS, CONCLUSIONS AND RECOMMENDATIONS

Introduction

This chapter discusses and interprets the major findings relating to the study

objectives on the light of previous research. Moreover, based on research results,

conclusions and recommendations are formulated.

Discussion of Findings

Communication Strategies

The first objective of this study was to establish communication strategies

utilized by Kabgayi Diocese in local resource mobilization. Data analysis and

interpretation of interviews and questionnaires responses from the laity and the clergy

in Tables 4.7 and 4.8 revealed that the most popular sources for local resource

mobilization in Kabgayi Diocese were the clergy (bishop and priests) and other

church leaders from the laity, namely the out-station leaders, small Christian

community leaders, Catholic movement leaders, prayer group leaders, choir leaders

and the catechists. These findings are in agreement with those of Seema (2013) that

all human communication has some source, some person, or group of persons who

express their purpose in the form of a message. As regards this study, the message

was about local resource mobilization.

In fact, the clergy of Kabgayi Diocese, the Bishop and priests were responsible for

local resource mobilization. Their duty was to sensitize the Christians on the necessity

of supporting the church economically. They also shared messages about the church‟s

need for financial support via the church leaders from the laity, among others, the out-

stations leaders, the small Christian community leaders, the Catholic movements or

prayer groups leaders, the church choir leaders and the catechists.

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It would be reasonable to argue that the above-mentioned people from the

laity were involved in local resource mobilization because they were leaders at the

different administrative layers of the church. Therefore, they were opinion leaders

capable of influencing the lay community in the church‟s financial support. These

findings are in agreement with the views of Katz and Lazarsfeld as cited in Stanley et

al. (2012) that opinion leaders are quite influential in getting people to change their

attitudes and behaviors and are quite similar to those they influence. Therefore, these

opinion leaders should be more involved in local resource mobilization and their role

should be more valued in the Church in general and in Kabgayi Diocese particularly,

because of their strong influence on the lay community.

In addition, these results confirm the views of Smith and Cronje (2002) who in

the context of system theory perceived an organization as a system where different

parts, subsystems or members are interrelated and work together for organizational

success. Thus, for the purpose of this study, Kabgayi is a system where different

subsystems (parishes, out-stations, small Christian communities, catholic movement)

and different members (clergy and laity) are correlated and work together for the

organizational success in local resource mobilization.

In terms of request frequencies in local resource mobilization, the findings of

Tables 4.4, 4.5 and 4.6 indicate that the local resource mobilization was not frequently

done in Kabgayi Diocese where the actors, sometimes or rarely, requested the laity to

financially support the church. According to the interviewees from the clergy, some

priests did not understand the necessity and the importance of frequently mobilizing

local resources. Other priests were even ashamed of repetitively requesting the laity

for the church‟s financial support. Consequently, they did not succeed enough and

were not satisfied in local resource mobilization. These findings are in disagreement

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with the views of Pilcher (2014) that messages are more effective when repeated.

Repeated statements are perceived as more truthful than statements made less

frequently. According to Steer (1988), repeating messages ensures their penetration

and helps to overcome the barriers to organizational effective communication. The

actors of the church‟s financial support request in Kabgyi Diocese needed to be more

determined, committed and confident in frequently mobilizing local resources.

The study further revealed that oral face-to-face communication (through the

sermons, the pulpit announcements, and the different church groups, especially the

small Christian communities) was overused in local resource mobilization. The

written communication in the form of the Bishop‟s pastoral letter and letters to

individuals or families was sometimes used. Some communication approaches such as

notice boards or billboards, telephone, event fundraising were rarely used, and others

such as newsletter, radio, television, emails, website, and social media were never

used in requesting the church‟s financial support.

According to the views of some interviewed key informants from the clergy,

the oral face-to-face interactions with different church groups of people were

overused communication approaches in local resource mobilization because they were

cheaper as compared to other communication forms, such as, written publications,

event fundraising, telephone, emails, and social media. Another main reason for this

overuse of the oral face-to-face communication was that Rwandese people were

culturally oral people, as a result, and most of them preferred oral forms of

communication, among others, face-to face communication and telephone calls. The

bishop‟s pastoral letter in this case must be read for the laity community by one of the

church leaders.

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Social media, website and emails were not used for resource mobilization in

all parishes of Kabgayi Diocese because of lack of the internet network (connection).

However, with the availability of power in the majority of the parishes of Kabagayi

Diocese, there is an opportunity for them to exploit these new media, specifically, in

urban parishes where people are highly educated.

To be successful and effective in local resource mobilization, the clergy and

other church leaders from the laity need to exploit all communication approaches,

because they supplement and complement each other. In other terms, there is a

growing need for the Kabgyi Diocese to diversify the communication approaches

utilized for local resource mobilization. This is in line with the opinion of Steer

(1988) that multiplying and using appropriate channels and communication

approaches is one way of overcoming the barriers to organizational effective

communication.

Communication Flow

The second objective of this study sought to assess how well the current

communications flow was working in supporting the resource mobilization. From the

findings in Tables 4.9 and 4.10, there was no written resource mobilization strategic

plan and written communication strategy in Kabgayi Diocese at the parish and

diocesan levels. In the opinion of the interviewed key informants who in this case

were from the clergy, one probable reason for the absence of these resource

mobilization and communication specific written plans was that, most of the priests

did not know the plans, ignored their importance and some did not how to formulate

them.

The clergy of Kabgayi Diocese needed to know that to mobilize local

resources effectively and systematically, their organization had to have a specific

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resource mobilization strategy plan and a communication strategy to support it. This

is in agreement with Afriyie (2010) that any organization which does not have a

strategic plan is bound to fail in its quest to raise funds. Fundraising cannot be ad hoc.

According to Coffman (2004), the organizational communications practice should not

be ad hoc (unorganized, unassigned, no resources) but planned (deberate,

responsibility assigned, resources allocated), institutionalized (regularly performed,

“best” practices, coordinated), evaluated (performance measured, progress tracked,

practice predictable) and optimized (regular reflection, continuous improvement).

From the findings in Table 4.11, it has been observed that the Bishop, priests,

the out-stations leaders, the small Christian communities leaders, the Catholic

movements leaders, and the of prayer groups leaders were rated as convincing

message sources for local resource mobilization. Other persuasive message sources

according to the key informants in in-depth interviews were the leaders of choirs and

the catechists. It would be reasonable to say that those people involved in local

resource mobilization were credible and convincing message sources because most of

them were religious people. In addition, according to some interviewed key

informants, these actors in local resource mobilization were perceived as trustworthy

message sources because they were generally honest and accountable to the laity

community.

These findings are in agreement with the views of Smink (n.d.) that when a

source is perceived as trustworthy the message will automatically be perceived as

more credible. According to Smith, the higher the antecedents of source credibility,

that is, attractiveness, expertise or trustworthiness, the better the message‟s

persuasiveness. Sternthal et al. (1978) confirmed the views of Smink stating that the

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audience of a persuasive message is more likely to accept message arguments when

the senders are perceived as credible, experts and trustworthy sources.

The study findings in Tables 4.12 and 4.13 illustrate that the oral face-to-face

communication has been rated as the most effective communication approach in local

resource mobilization, especially through small Christian groups, such as, basic

Christian community. The latter and other similar church groups (Catholic

movements, prayer groups, choirs) are small communication groups where people

interact face-to-face and exchange ideas effectively and where feedback is possible,

strong and direct. These are some of the advantages of the oral face-to-face small

group communication which led the majority of the respondents to perceive it as the

most effective communication approach.

The study findings are in agreement with the views of Oneil (2012) who

express the same view. According to Oneil (2012), face-to-face communication is one

of the richest forms of communication that can be used within an organization.

Physical presence, the tone of the speaker's voice and facial expressions help

recipients of a message interpret that message as the speaker intends. A speaker can

evaluate whether an audience has received his message as intended and ask or answer

follow-up questions.

However, even though, some forms of oral face-to-face communication, such

sermons, and pulpit announcements were rated as effective in local resource

mobilization, they had limitations and disadvantages as they were used through very

large groups during Mass where many Christians gathered. As a result, people could

not discuss, respond and react. According to Seema (2013), too large a group (more

than twelve or fifteen members) inhibits group members‟ ability to communicate with

everyone else in group.

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The Bishop‟s pastoral letters read to the congregation at the pulpit have been

also considered to be effective in local resource mobilization, probably, because

bishop who is the author of these letters is credible and a trustworthy religious person

as peiceved by the laity community. Another effective communication approach for

local resource mobilization, according to the interviewed key informants was the

letters to individuals or families. These letters were perceived as effective as they

established a kind of intimate relationship between the church leaders and the

individuals or family members who received the letters in question. To be more

effective in local resource mobilization, the oral face-to-face group communication,

the Bishop‟s pastoral letters and the letters to individuals or families should be

combined with other communication approaches, such as, newsletter, radio,

television, event fundraising, social media, etc.

According to the findings in Tables 4.14 and 4.15, the information on the local

resource mobilization and related themes were provided to the lay faithful but the

amount given was not adequate as a few people received a lot of information and most

of them received very little or no information on the themes in question. According to

the interviewed key informants from the clergy, priests in parishes had not given

priority to the local resource mobilization, that‟s why they had not talked frequently

about it and about the related themes. Talking about local resource mobilization and

providing the laity with adequate information about related themes would help many

Christians in Kabgayi Diocese to change their mindset regarding the Church‟s

economical status and the necessity of financially supporting it. These findings are in

agreement with the opinion of Pilcher (2014) that reaching your audience with

relevant messaging and effective creative can help you achieve your

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objectives. But it‟s also important to think about frequency. Higher frequencies are

required to impact greater behavior change.

From the study findings in Tables 4.16 and 4.17, the majority of the

respondents from the laity and from the clergy perceived that there was a high

predominance of downward communication and a lack of other communication flows,

namely, upward communication and horizontal communication flow. The main

probable reason behind this practice is that some of the clergy‟s members of Kabgayi

Diocese were still characterized by a clerical spirit, superiority complex and felt that

they had not taken into account the laity‟s views in decision making. That was why

they did not create a favorable environment that would encourage the upward

communication and allow for free feedback from the laity members.

As a result, by using downward communication as the one-way of

communication, the clergy became authoritarian and the laity felt not involved in the

institution‟s activities. This follows the line of thinking of Argyris (2011) that in an

organization where downward communication is used as the only one-way of

communication, the leadership is most time predominantly authoritarian. Therefore,

the two-way communication that includes downward and upward flow of

communication must be encouraged and taken into account in any organization.

According to Gibson and Hodgetts (1991), the organizational top administration

should create a favorable corporate climate trust that encourages people at low levels

to give their feedback freely and sincerely.

The study results in Tables 4.18 and 4.19 showed that at a high percentage, the

laity faithful were little involved or not involved at all, in decision-making regarding

the different churchprojects or activities. The same clerical spirit and the superiority

complex of some priests (towards the laity) were the main cause of the lack of the

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laity‟s involvement in decision making which was really an obstacle to a successful

local resource mobilization. This led to lack of commitment and ownership. These

study findings are in agreement with the views of Sekajingo (2005) who suggested

that, by being involved in the organization‟s projects, by contributing their time and

resources, local people can assume greater ownership of activities that directly

contribute to the positive development of their organization. The sense of “ownership”

comes from the pride and accomplishment of knowing that they have done their share

to make their community a better place to live.

The Laity‟s Perception

The third objective of this study sought to establish the laity‟s perception

regarding the communication strategies used by Kabgayi Diocese for local resource

mobilization. The analysis and interpretation of responses from the laity of Kabgayi

Diocese established a wide range of preferences in terms of communication strategies

used in local resource mobilization in Kabagyi Diocese.

As illustrated in Table 4.20 in the previous chapter, the preferred message sources

for local resource mobilization in Kabgayi Diocese were the Bishop, priests, the out-

stations leaders, the basic Christian communities, catechists, the choir leaders, the

catholic movements and the prayer group leaders. Apart from the clergy (bishop and

priests), most of other message sources preferred for local resources mobilization

were people chosen from the laity who were involved and committed in the church‟s

pastoral activities, credible and admired by others for their self-sacrifice in the life of

the church. These findings are in agreement with the views of Heath and Bryant

(2000) that to persuade an audience, the choice of the right and credible source is very

important because the source credibility has impact on receivers of the message. Some

factors, such as social status, expertise, honesty, trustworthiness influence the

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audience‟s perception of source credibility. However, to accomplish appropriately

their mission (in local resource mobilization), leaders from the laity need a particular

attention, motivation on behalf of the clergy, and to be trained in communication

skills as well as in new (social) media).

The cross-tabulation in Table 4.21 showed that there was no correlation

between the laity‟s gender and preference of some message sources, such as bishop,

out-station-leader, choir leader, Catholic movement leader while correlation was very

weak between the laity‟s sex and preference of other source messages, among others,

priest, basic Christian community leader, prayer-group leader, and catechist. These

study findings are in contradiction with the views of Debeve and Kernan (1984) as

cited in Smink (n.d.) that attractive female sources have a more positive impact than

male sources, especially among the male public.

The study findings in Tables 4.22 indicated that in addition to two

communication approaches (the oral face-to-face group communication and the

bishop‟s pastoral letters) mostly and being used in local resource mobilization, the

laity community preferred other new communication forms, namely, radio, newsletter,

event fundraising, notice boards, posters and social media. The last mentioned

communication approaches have been preferred because of their advantages in local

resource mobilization and in the improvement of the Kabgayi Diocese‟s

communication.

For example, it would be very important for the Kabgayi Diocese to create a

radio station would be used in local resource mobilization. Rwandese people listened

to the radio because it is an auditory (hearing) medium, inexpensive and affordable to

the common and disadvantaged people all over the diocese, especially to rural

audiences. This is in line with the opinion of Muhammad (2004) that the most

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important advantage radio offers is its ability to reach specific audiences through

specialized programming. In addition, radio can be adapted for different parts of the

country and can reach people at different times of the day.

It would also be important for the clergy of Kabgayi Diocese to use social

media, specifically Whatsapp in their pastoral activities in general and particularly in

local resource mobilization. Today, for instance, Whatsapp was more and more

exploited by many laity members in Kabgayi Diocese because of its advantages,

among others, speed and efficiency that allows people to communicate effectively.

This confirms the views of Bilal (2016) that one of the most advantages of social

media is certainly the speed and efficiency in which it allows communication between

people. According to Bilal (2016), social networking platforms may allow

organizations to improve communication and productivity by disseminating

information among different groups of people in a more efficient manner.

The study revealed that every parish in Kabgayi Diocese needs also to create

its newsletter through which information about local resource mobilization may be

provided to the laity. As stated by Vardy (2017), newsletters are used to get attention

and share information. They are an easy source of communication. Some of the above

preferred communication approaches by the laity for local resource mobilization are

the same as those presented by Sekajingo (2005). Communication strategies (the

actual mechanisms of requesting and getting resources from local community) that are

usually used for local resource mobilization include: face-to-face interactions with a

person or group of people to requesting for support, writing letters to local individual

supporters, events fundraising, donation boxes distribution, collecting in-kind

contribution (food crops, cloths, and buildings), and volunteer support (time, manual

work).

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The findings in Table 4.24 illustrate that the laity would like to receive enough

information on the local resource mobilization and related themes, namely, the

church‟s dependency on foreign financial support and the church‟s self-reliance.

It must be noted that having adequate and frequent information and on the themes

related to the local resource would allow the laity to understand more the necessity

and the importance of the church‟s self-reliance in Kabgayi Diocese, to change their

perception and behavior, and to be more aware of their contribution in financially

supporting their institution.

Following the study findings in Tables 4.25, the laity would like the

information about local resource mobilization move and flow in the following

directions: from the church leaders at higher level to the laity at a lower level

(downward communication); from the laity community at a lower level to the

church‟s leaders at higher level (upward communication); and between the laity or

clergy members (horizontal communication).

Behind the laity‟s wish (desire) to share the information about local resource

mobilization with the clergy in all directions, vertically (top-down and down-up) and

horizontally, there is a desire of having their role and place in the church, and being

more involved in the decision-making regarding the church‟s activities, a desire for

ownership of their organization (church). This confirms the views of Schwartz (2000)

that the feeling of true personal ownership must precede stewardship teaching:

Without this, people in dependent churches will often look for someone else to build

their buildings, pay their pastors, buy their vehicles or support their development

projects. It is only when local ownership is fully in place that people will begin to

discover the joy of supporting their own church and the work of God‟s kingdom.

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Conclusions

The study made the following conclusions:

i. That in Kabgayi Diocese, there was no specific local resource mobilization

strategic plan and no communication strategy to support it at the diocesan and

at the parish level. This constituted a barrier to effective communication in

local resource mobilization.

ii. The message sources for resource mobilization in Kabgayi Diocese were: the

clergy (bishop and priests) and some other church leaders from the laity, the

out-stations leaders, the small Christian community leaders, the catholic

movements, the prayer group leaders, the choir leaders and the catechists.

iii. All sources were identified as convincing (persuasive) almost at the same level

and have been preferred by the laity community for the local resource

mobilization in this ranking order: the bishop, catechists, choir leaders,

catholic movements, prayer group leaders, priests, basic community leaders,

and the out-stations leaders. The concerned message sources mobilize local

resources “infrequently” as most of them request for the church‟s financial

support sometimes or rarely.

iv. The the most used communication strategies by the Kabgayi Diocese for local

resource mobilization in terms of “communications approaches” were: the

face-to-face communication with the church groups, such as, the small

Christian community or during the sermons, and the pulpit announcements,

the Bishop‟s pastoral letters, and the letters to families or individuals. Some

communication approaches that were rarely used in local resource moblisation

were the notice boards, phone calls or SMS and event fundraising. Radio,

television, email, newsletter and social media were never exploited.

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v. Face-to-face communication with the church groups, the Bishop‟s pastoral

letter and the letters to individuals or families were perceived by the clergy

and the laity as the most effective communication approaches currently used

for local resource mobilization in Kabgayi Diocese.

vi. The amount of information about local resource mobilization and the related

themes currently provided to the laity was inadequate as the majority of them

received very little information as compared to the amount desired. The laity

would like to receive a lot of information on the themes in question in order to

understand more about the church‟s self-reliance through local resource

mobilization.

vii. The current flow of information about the local resource mobilization was

predominantly downward, while upward and horizontal communication flows

were very poor. As a result, this became a barrier to effective communication.

According to the study findings, the laity would like the information about

local resource mobilization to flow in the following directions: from the

church‟s leaders at higher to the laity at lower level (downward

communication), from the laity community at a lower level to the church‟s

leaders at a higher level (upward communication), and between the laity or

clergy members (horizontal communication).

viii. The laity‟s involvement in the decision-making regarding the church activities

was not adequate as the laity faithful are little involved or not involved at all,

in decision-making regarding some church projects.

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Recommendations

Based on the findings of this study, the researcher recommends that:

i. To mobilize local resources systematically and effectively, Kabgayi Diocese

should formulate and possess a specific resource mobilization strategic plan and a

communication strategy to support it at the diocesan and the parish level.

ii. To be efficient and competent in local resource mobilization, the actors of the

church‟s financial support request (message sources) in Kabgayi Diocese

should be trained in communication skills and in new media.

iii. To be effective and successful in local resource mobilization, the actors of the

church‟s financial support request (message sources) in Kabgayi Diocese

should proudly mobilize domestic resources frequently because messages are

more effective when repeated.

iv. In addition to the communication approaches (oral face-to-face group

communication, the Bishop‟s pastoral letters and the letters to individuals or

families) currently overused in local resources mobilization, Kabgayi Diocese

should exploit other new communication forms, such as, radio, newsletter,

television, notice boards, event fundraising, and social media, specifically

what‟s app.

v. To increase the laity‟s awareness of the necessity of the church‟s self-reliance

through local resource mobilization, the clergy should provide them with

adequate amount of information on the domestic resource mobilization and

related topics.

vi. To enhance the effectiveness of communication and to increase the laity‟s

involvement in the local resource mobilization, upward and horizontal

communication flows should be encouraged in Kabgayi Diocese.

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vii. To create and increase the laity‟s awareness of their role and place in the

church, to increase their level of commitment and ownership, the Kabgayi

Diocese‟s leaders should involve the laity in the decision-making regarding

church activities or projects in relationship with the church‟s self-reliance

through local resource mobilization.

viii. To ensure the effectiveness of communication in its church programs in

general and particularly in domestic resource mobilization program, Kabgayi

Diocese should conduct communication audits regularly.

Recommendations for Further Research

Taking into account the findings of this study, the researcher recommends the

same communication audit should be conducted in other church programs of Kabgayi

Diocese (than local resource mobilization), such as, preaching program. A similar

communication audit should be carried out in other Catholic dioceses in Rwanda.

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APPENDICES

Appendix A: Questionnaire for Christian Faithfuls (Laity)

I‟m Théoneste NDAHIMANA, a graduate student at Daystar University doing a master‟s degree in communication, specifically in corporate communication major.

This research on “A communication audit of the catholic Diocese of Kabgayi in Rwanda” is an academic requirement for the degree at Daystar University.

Please, fill in the questionnaire below. Your information will be confidential as you won‟t mention your name on this questionnaire. Besides, the collected data will be served for only fulfilling the purpose of this study.

Your participation will be highly appreciated.

INSTRUCTIONS

1. Don‟t mention your name on this questionnaire

2. Answer all questions, and tick (v) on Yes or No inside the appropriate provided box.

3. On the open-ended questions, write your opinion in the provided blank place.

SECTION A.Research Questions

1) Have you ever been requested to contribute financially towards the support of the

Church in the Catholic Diocese of Kabgayi? Yes No

2) Who has requested to support the Church financially? Choose all possible answers.

a. Bishop of Kabgayi Diocese: YES NO If yes, how often (Choose one option)

1. Never 2. Rarely 3. Sometimes

4. Most of the Time 5. Always

b. Priest of your parish: YES NO If yes how often (Choose one option)

1. Never 2. Rarely 3. Sometimes

4. Most of the Time 5.Always

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c. A leader of your out-station: YES NO If yes how often (Choose one option) 1. Never 2. Rarely 3. Sometimes 4. Most of the Time 5.Always

d. A leader of your small Christian Community: YES NO If yes how often (Choose one option)

1. Never 2. Rarely 3. Sometimes

4. Most of the Time 5.Always

i. Other(s):…………………………………………………………………………… …………………………………………………………………………………….

3)Using a scale of 1 – 5 whereby 1 represents Strongly Agree (SA), 2 Agree (A), 3 Neutral (N), 4 Disagree (D) and 5 represents Strongly Disagree (SD), kindly indicate the extent to which you agree or disagree with the following statements with regard.

RATE Statements: (1) (2) (3) 4 5

You currentlyreceive the messages about the Church financial SA A N D S D support through:

1. The sermons of Bishop, or priests of your parish during the Mass.

2. The Pulpit church announcements by Bishop, the priests of your parish, or other Church leader before the end of the Mass.

3. The face-to-face interactions in a meeting with the priests of your parish, when visiting you in your out- station, basic Christian community, and other Church groups (catholic movement, church choir).

4. The face- to-face interactions in a meeting with the priests of your parish, when visiting you in the workplace.

5. The face-to-face interactions one-to-one with the priests or other church leaders (a leader of out-station or small Christian community).

6. The face-to-face interactions in a meeting with a leader of out- station or other church leader when they are visiting you in your Basic Christian Community or other church groups.

7. The telephone calls from the priests of your parish or other church leaders

8. The pastoral letters from the Bishop of Kabgayi Diocese read for you by your priests or other Church‟s leader.

9. The pastoral letters from the parish-priest read for you by a church leader (of out station, basic Christian community, etc. 10. The diocesan or Parish newsletter.

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11. The diocesan or parish website. 12. The billboards, notice boards, posters. 13. The Phone short messages (SMS) from priests or other Church leaders

14. The events fundraising (competitions of Church groups, Concerts of the Church choirs,..) Organized by the priests or other Church leaders 15. The mass media: Radio and TV 16. The emails 17. The social media (What‟s App, Face-book, Twitter, What‟s app, etc.) Others: 1…………………………………………………………………………………… ……… 2……………………………………………………………………………………

…… 4)Using a scale of 1 – 5 whereby 1 represents Strongly Agree (SA), 2 Agree (A), 3 Neutral (N), 4 Disagree (D) and 5 represents Strongly Disagree (SD), kindly indicate the extent to which you agree or disagree with the following statements with regard.

RATE

Statements: 1 2 3 4 5

Strongly Agree Neutral Disagree Strongly The persuasive message Source in resource mobilization is: agree disagree

1. The Bishop

2. The Priests of your parish

3. The leader (s) of your out-station 4. The leader (s) of your Small Christian Community 5. The leader (s) of your Church choir 6. The leader (s) of your catholic movement 7. The leader () of your prayer group 8. The catechist Others: 1……………………………………… 2………………………………………

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5)Using a scale of 1 – 5 whereby 1 represents Strongly Agree (SA), 2 Agree (A), 3 Neutral (N), 4 Disagree (D) and 5 represents Strongly Disagree (SD), kindly indicate the extent to which you agree or disagree with the following statements with regard.

RATE Statements: (1) (2) (3) (4) (5)

SA A N D S D The effective communication approach in resource mobilization is:

1. The sermons of Bishop, or priests of your parish during the Mass

2. The Pulpit church announcements by Bishop, the priests of your parish, or other Church leader before the end of the Mass

3. The face-to-face interactions in a meeting with the priests of your parish, when visiting you in your out- station, basic Christian community, and other Church groups (catholic movement, church choir)

4. The face-to-face interactions in a meeting with the priests of your parish, when visiting you in the workplace.

5. The face-to-face interactions one-to-one with the priests or other church leaders ( a leader of out-station or small Christian community)

6. The face-to-face interactions in a meeting with a leader of out- station or other church leader when they are visiting you in your Basic Christian Community or other church groups.

7. The telephone calls from the priests of your parish or other church leaders

8. The pastoral letters from the Bishop of Kabgayi Diocese read for you by your priests, leader of out station or basic Christian community

9. The pastoral letters from the parish-priest read for you by a church leader (of out station, basic Christian community, etc

10. The diocesan or Parish newsletter

11. The diocesan or parish website

12. The billboards, notice boards, posters

13. The Phone or What‟s app short messages (SMS) from priests or other Church leaders

14. The events fundraising (competitions of Church groups, Concerts of the Church choirs,..) Organized by the priests or other Church leaders

15. The mass media: Radio and TV

16. The emails

17. The social media (Face-book, Twitter, what‟s app, etc.)

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Others: 1……………………………………………………………………………… …………… 2………………………………………………………………………………

………… 6)This question requires you to indicate the amount of information you currently receive about the following topics.

RATE

Topics 1 2 3 4 5 Very Much Some Very little None Much 1. The Church‟s dependency on foreign financial support 2. The Church‟s self-reliance 3. The local resource mobilization

7) Tick in the box if what is said in the statement is correct. If what is said in the statement is wrong, let the box blank.

How is the information about the Church financial support communicated? How does it flow?

a) From the Church clergy (leaders) to laity‟s members

b) From the laity) to the Church‟s clergy (leaders)

c) Between the members of the laity community.

8) Indicate the level of your involvement in decision making regarding the following Church activities/ projects about the Church financial support by the congregation:

RATE

Various Topics (1) (2) (3) (4) (5) Very involved Involved Neutral Little Not involved involved at all 1. The Church‟s self-reliance through local resource mobilization decision 2. 2. The Amount of money for Annual tithes by each Christian faithful 3. The building of a Church / Temple

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4. Buying the parish car or motorcycle 5. To support the priests living expenses 6. Other church activities / projects

9) Are you satisfied with the communication strategies the diocese of Kabagyiis

currently using to request you to support the Church? Yes No

Explain your answer………………………………………………………………….. ……………………………………………………………………………………………… 10) From whom would you like to receive the information about the Church financial support? Choose the most three or four preferred sources among the following: (write 1= the most preferred; 2= the second most preferred; 3= the third most preferred; 4= the fourth most preferred)

Choose all possible answers.

i. Bishop: YES NO

ii. Priest of your parish: YES NO

iii. A leader of your out-station: YES NO

iv. A leader of your small Christian Community: YES NO

v. A leader of your catholic movement: YES NO

vi. A leader of your prayer group: YES NO

vii. A leader of your Church choir: YES NO

viii. Catechist: YES NO

ix. Peers: YES NO

a. Other(s):

1)…………………………………………………………………………………………

2)……………………………………………………………………………………………

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11) According to you, all of range of the following communication strategies which (is) are the most preferable in resource mobilization in terms of their adequacy? Rate their

adequacy on a scale of 1 to 5? (1= Very good; 2=Good; 3= Fair; 4= poor; 5= very poor) RATE

Communication approaches/ Forms (1) (2) (3) (4) (5) Very Good Fair Poor Very good poor

1. The sermons of Bishop, or priests of your parish during the Mass 2. The Pulpit church announcements by Bishop, the priests of your parish, or other Church leader before the end of the Mass 3. The face- to-face interactions in a meeting with the priests of your parish, when visiting you in your out- station, basic Christian community, and other Church groups (catholic movement, church choir) 4. The face- to-face interactions in a meeting with the priests of your parish, when visiting you in the workplace within your native parish or out of it 5. The face-to-face interactions in a meeting with a leader of out-station or other church leader when they are visiting you in your Basic Christian Community or other church groups. 6. The telephone calls from the priests of your parish or other church leaders 7. The pastoral letters from the Bishop of Kabgayi Diocese read for you by your priests, leader of out station or basic Christian community 8. The pastoral letters from the parish-priest read for you by a church leader (of out station, basic Christian community, etc 9. The diocesan or parish newsletter

10. The diocesan or parish website

11. The billboards, notice boards, posters

12. The Phone or What‟s app short messages (SMS) from priests or other Church leaders 13. The events fundraising (competitions of Church groups, Concerts of the Church choirs) Organized by the priests or other Church leaders 14. The mass media: Radio and TV 15. The emails 16. The social media (Face-book, Twitter, etc.) Others:

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12) This question requires you to indicate the amount of information you would like to receive about each of the following topics.

RATE

Topics 1 2 3 4 5 Very Much Some Very little None Much 1. The Church‟s dependency on foreign financial support 2. The Church‟s self-reliance 3. The local resource mobilization

13) Tick in the box if what is said in the statement is correct. If what is said in the statement is wrong, let the box blank.

How do you want the information about the Church financial support to be communicated (to flow)?

1. From the Church clergy (leaders) to laity‟s members

2. From the laity) to the Church‟s clergy (leaders).

3. Between the members of the laity community.

14) What would be your suggestion to the Catholic Diocese of Kabgayi for improving the communication strategies for the local resource mobilization?

SECTION B: PERSONAL INFORMATION

1. Gender:

Male Female

2. Age:

16-25 26-35 36-45 46-55 56-65

2. Marital status:

Married Single Widow Divorced

Religious sister Religious Brother

3. Education Level: (Please indicate the highest level of formal education you have achieved)

Primary Graduate No formal education

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Secondary PhD some years of primary schools

Undergraduate Vocational Trainings

Some years of secondary schools

4. Profession (kindly write your profession in the provided space below)

………………………………………………………………….. …………………………….

5. Income

Between: 1,000-5,000 16,000-20,000 30,000-50000

6,000-10.000 21,000-25,000 50,000-100000

11,000 -15,000 26000-30,000 100,000-200000

Arenga 200,000

Thank you for your participation. God bless you.

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Appendix B: Questionnaire for Priests (Clergy)

I‟m Théoneste NDAHIMANA, a graduate student at Daystar University doing a master‟s degree in communication, specifically in corporate communication major.

This research on “A communication audit of the Catholic Diocese of Kabgayi in Rwanda”, is an academic requirement for the degree at Daystar University.

Please, fill in the questionnaire below. Your information will be confidential as you won‟t mention your name on this questionnaire. Besides, the collected data will be served for only fulfilling the purpose of this study.

Your participation will be highly appreciated.

INSTRUCTIONS

1. Don‟t mention your name on this questionnaire

2. Answer all questions, and tick (v) on Yes or No inside the appropriate provided box.

3. On the open-ended questions, write your opinion in the provided blank space.

SECTION A: PERSONAL INFORMATION

For all question of this section put your answer in a provided space

1. For how long have you worked in this parish as a priest?

……………………………………………………………………….

SECTION B: RESEARCH QUESTIONS

1. Have you ever requested the laity of your parish to support the Church in the Catholic

Diocese of Kabgyi? Yes No

2. A) Do you have a specific resource mobilization strategic plan at the Diocesan level in

Kabgayi Diocese? YES NO

B) If YES, is there a communication plan to support that specific resource

mobilization strategic plan? YES NO

3. A) Do you have a specific resource mobilization strategic plan in your Parish?

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YES NO

B) If YES, Do you have a communication plan (strategy) to support (guide) that specific

resource mobilization strategic plan? YES NO

4. Who is (are) responsible for requesting the laity to contribute financially in the catholic Diocese of Kabgayi ? Choose all possible answers.

a. Bishop of kabgayi Diocese:YES NO

If yes how often (Choose one option)

1. Never 2. Almost Never 3. Sometimes 4. Fairly Often

5. Very Often

b. Priests of this parish: YES NO If yes how often (Choose one option)

1. Never 2. Rarely 3. Sometimes 4. Most of the Time

2. 5.Always

c. Leaders of the out-stations: YES NO If yes, how often (Choose one option):

1. Never 2. Rarely 3. Sometimes 4. Most of the Time

5.Always

d. Leaders of the small Christian Communities: YES NO

If yes how often (Choose one option) 1. Never 2. Rarely 3. Sometimes 4. Most of the Time 5.Always

1. Never 2. Rarely 3. Sometimes 4. Most of the Time

5. Always j. Other(s):

A)…………………………………………………………………………………………

B)……………………………………………………………………………………………

5.Using a scale of 1 – 5 whereby 1 represents Strongly Agree (SA), 2 Agree (A), 3 Neutral (N), 4 Disagree (D) and 5 represents Strongly Disagree (SD), kindly indicate the extent to which you agree or disagree with the following statements with regard.

RATE Statements: (1) (2) (3) (4) (5)

The Church‟s clergy in Kabgayi Diocese pass the messages SA A N D S D about the Church financial support to the laity through:

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1. The sermons of Bishop, or priests of your parish during the Mass. 2. The Pulpit church announcements by Bishop, the priests of your parish, or other Church leader before the end of the Mass.

3. The face- to-face interactions in a meeting with the priests of your parish, when visiting you in your out- station, basic Christian community, and other Church groups (catholic movement, church choir). 4. The face- to-face interactions in a meeting with the priests of your parish, when visiting you in the workplace. 5. The face-to-face interactions one-to-one with the priests or other church leaders ( a leader of out-station or small Christian community). 6. The face-to-face interactions in a meeting with a leader of out- station or other church leader when they are visiting you in your Basic Christian Community or other church groups. 7. The telephone calls from the priests of your parish or other church leaders 8. The pastoral letters from the Bishop of Kabgayi Diocese read for you by your priests, leader of out station or basic Christian community. 9. The pastoral letters from the parish-priest read for you by a church leader (of out station, basic Christian community, etc. 10. The diocesan or Parish newsletter.

11. The diocesan or parish website.

12. The billboards, notice boards, posters.

13. The Phone or What‟s app short messages (SMS) from priests or other Church leaders 14. The events fundraising (competitions of Church groups, Concerts of the Church choirs,..) Organized by the priests or other Church leaders 15. The mass media: Radio and TV

16. The emails

17. The social media (Face-book, Twitter, What‟s app, etc.)

Others: 1……………………………………………………………………………… 2………………………………………………………………………………

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6. How do you rate the effectiveness of the following communication strategies in convincing the laity to support the Church financially in Kabgyi Diocese?

RATE (1) (2) (3) (4) (5) Communication approaches/forms used in local Very Effec Neutr Little Not resource mobilization effective tive al effective effecti ve 1. The sermons of Bishop, or priests of your parish during the Mass

2. The Pulpit church announcements by Bishop, the priests of your parish, or other Church leader before the end of the Mass 3. The face- to-face interactions in a meeting with the priests of your parish, when visiting you in your out- station, basic Christian community, and other Church groups 4. The face- to-face interactions in a meeting with the priests of your parish, when visiting you in the workplace. 5. The face-to-face interactions in a meeting with a leader of out-station or other church leader when they are visiting you in your Basic Christian Community or other church groups. 6. The telephone calls from the priests of your parish or other church leaders 7. The pastoral letters from the Bishop of Kabgayi Diocese read for you by your priests, leader of out station or basic Christian community 8. The pastoral letters from the parish-priest read for you by a church leader (of out station, basic Christian community, etc 9. The diocesan newsletter

10. The parish newsletter

11. The diocesan website

12. The parish website 13. The billboards, notice boards 14. The Phone short messages (SMS) from priests or other Church leaders 15. The what‟s App messages from priests or other Church leaders 16. The events fundraising (competitions of Church groups, Concerts of the Church choirs,..) Organized by the priests or other Church leaders 17. The mass media: Radio and TV

18. The emails

19. The social media (Face-book, Twitter, What‟s app, etc.)

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7. What has been the response of the church‟s members towards your messages requesting them to support the Church in Kabgayi Diocese?

a. Positive b. Negative c. Other(specify)……………………………………………………………………… ……………………………………………………………………………… 8. This question requires you to indicate the amount of information (messages) you currently provide about the following topics in your Parish.

RATE Topics (1) (2) (3) (4) (5) Very Much Much Some Very little None 1. The Church‟s dependency on foreign financial support 2. The Church‟s self-reliance 3. The local resource mobilization

9. Tick in the box if what is said in the statement is correct. If what is said in the statement is wrong, leave the box blank.(fine for the priests)

The information (about the topic of Church‟s self-reliance through local resource mobilization) in the Kabgayi Diocese flows:

a) From the top (the Church clergy) to down (laity) under the form of downward communication.

b) From the down (Laity) to the top (the Church clergy) under the form of upward communication.

c) Horizontally between the members of the clergy and of the laity community.

10. Indicate the level of involvement of the laity in decision making regarding the following Church activities/ projects about the Church financial support by its members:

RATE The laity‟s involvement in the (1) (2) (3) (4) (5) following Church‟s activities about the Very Involved Neutral Little Not Church financial support: involved involved involve d at all 1. The Church‟s self-reliance through local resource mobilization decision 2. The Amount of money for Annual tithes by each Christian faithful 3. The building of a Church /

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Temple 4. Buying the parish car or motorcycle 5. To support the priests living expenses

11. What would be your recommendation for improving the communication strategies used in resource mobilization in the Catholic Diocese of Kabgyi?

Thank you for your participation. God bless you.

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Appendix C: Interview Schedule for Key Informants

1. What communication strategies do you use frequently for local resource mobilization in the Catholic Diocese of Kabgayi?

2. a) How do you perceive the effectiveness of the communication strategies that are used in resource mobilization?

b) What are the three communication strategies that you consider as the most effective and persuasive in local resource mobilization?

c) What has been the response of most of audiences towards your messages requesting you to support the Church in Kabagayi Diocese?

3. Do you have a specific resource mobilization strategic plan at the diocesan and parish level? Would you consider having a resource mobilization strategic plan? Why?

4. Do you have a communication plan to support (guide) your resource mobilization strategic plan?

5. How do you involve the laity in decision making regarding the Church‟s self-reliance through resource mobilization?

6. How do you allow the laity to give their views and feedback to your messages about resource mobilization? (or requesting them to support financially the Diocese ?

7. What could you tell people who feel that the priests of the Catholic Church should talk more about local resource mobilization?

8. Do you think it is necessary for the Catholic Diocese of Kabgyi to find other communication strategies (rather than the existing ones) for local resource mobilization?

9. If Yes, which other new communication strategies (rather than to the existing ones) could be used by the Kabgayi Diocese in local resource mobilization?

10. What would be your recommendation for improving the communication strategies used in resource mobilization in the Catholic Diocese of Kabgyi?

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Appendix A: Questionnaire in Kinyarwanda for Uneducated Laity’s Members Nitwa Theoneste NDAHIMANA, nkaba ndi umunyeshuri muri Kaminuza ya Daystar i

Nairobi muri Kenya aho ndimo gukorera impamyabumenyi mu cyiciro cya kabiri cya

Kaminuza.Ubu bushakashatsi bukaba bugamije “gusuzuma uko itumanaho rihagaze muri

Diyosezi ya Kabgayi” akaba ari ngombwa kugirango mbone iyo impamyabumenyi.

Ndagusaba gusubiza ibi bibazo nkwizeza ko ibisubizo byawe bizaba ibanga, bikazakoreshwa mu birebana n‟ubu bushakashatsi gusa. Ni nayo mpamvu ngusaba kudashyira izina ryawe kuri uru rupapuro rw‟ibibazo (ruriho ibibazo).

Mbaye ngushimiye.

AMABWIRIZA

1. Ntushyire izina ryawe kuri uru rupapuro rw‟ibibazo.

2. Shyira aka kamenyetso (v) mu kazu ka mpande enye kateganijwe ugaragaza igisubizo (yego cyangwa oya ) cyangwa igitekerezo cyawe ku byo wabajijwe.

3. Tanga igitekerezo cyangwa se bisobanuro byawe mu mwanya wabigenewe

A. ICYICIRO CYA MBERE: IBIBAZO BY‟UBUSHAKASHATSI

1) Wigeze usabwa gufasha Kiliziya muri Diyosezi ya Kabgayi? Yego Oya

2) Muri aba bantu bakurikira hitamo uwigeze kukugezaho ubutumwa bugusaba gufasha Kiliziya muri Diyosezi ya Kabgayi:

a. Musenyeri Umushumba wa Diyosezi ya Kabgayi: Yego Oya

Niba igisubizo cyawe ari yego, Musenyeri yagusabye gufasha kilizaya inshuro zingahe?

(Hitamo igisubizo kimwe muri ibi bikurikira): Nta na rimwe Ni gake cyane

Ni rimwe na rimwe Kenshi (na kenshi) Buri gihe

b. Padiri / abapadiri u(ba)korera muri paruwasi yawe: Yego oya Niba igisubizo cyawe ari yego, padiri yagusabye gufasha kilizaya inshuro zingahe?

(Hitamo igisubizo kimwe muri ibi bikurikira): Nta na rimwe Ni gake cyane

Ni rimwe na rimwe Kenshi (na kenshi) Buri gihe

c. Umuyobozi wa Santarari yanyu: Yego Oya

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Niba igisubizo cyawe ari yego, uwo muyobozi yagusabye gufasha kilizaya inshuro zingahe?

(Hitamo igisubizo kimwe muri ibi bikurikira): Nta na rimwe Ni gake cyane

Ni rimwe na rimwe Kenshi (na kenshi) Buri gihe

d. Umyobozi w‟umuryango-remezo wanyu : Yego Oya

Niba igisubizo cyawe ari yego, uwo muyobozi yagusabye gufasha kilizaya inshuro

zingahe?

(Hitamo igisubizo kimwe muri ibi bikurikira): Nta na rimwe Ni gake cyane

Ni rimwe na rimwe Kenshi (na kenshi) Buri gihe Abandi:

A) ……………………………………………………………………………………….

B)………………………………………………………………………………………

(Hitamo igisubizo kimwe muri ibi bikurikira): Nta na rimwe Ni gake cyane

Ni rimwe na rimwe Kenshi (na kenshi) Buri gihe

3) Muri ibi bisubizobikurikira hitamo icyiri cyo ukoresheje uru rutonde aho:1(NC) rigaragaza ko Wemeye cyane ibyavuzwe; 2 (N) ko ubyemeye; (3)W ko wifashe; (4) S ko utabyemeye; (5) SG ko utabyameye na gato. (Ushobora guhitamo ikirenze kimwe). RATE

Ibisubizo binyuranye: (1) (2) (3) 4 5 N N W S S G C Dukunze kwakira ubutumwa budushishikariza gufasha Kiliziya muri ubu buryo bukurikira

1. Mu nyigisho y‟Umwepiskopi cyangwa ya padiri mu Misa 2. Umwepiskopi, padiri cyangwa undi muyobozi wundi wa Kiliziya a(ba)bidushishikariza mu gihe cy‟amatangazo cyangwa nyuma yayo 3. Padiri abidushishikariza imbona-nkubone igihe yadusuye muri Santarari, mu Muryango-remezo cyangwa mu rindi koraniro rya gikristu 4. Padiri abidushishikariza imbona-nkubone ighe yadusuye aho dukorera 5. Umuyobozi wa Santarari cg undi muyobozi abiduhishikariza imbona-nkubone igihe yadusuye mu Muryango-remezo cyangwa irindi koraniro 6. Padiri abinshishikariza imbona-nkubone igihe duhuye

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7. Padiri cg se undi muyobozi wa Kiliziya abinshishikariza ampamagaye kuri telephone 8. Musenyeri abidushishikariza mu ibaruwa ya gishumba atwoherereza dusomerwa na padiri cg undi muyobozi wa Kiliziya 9. Padiri Mukuru abidushishikariza mu ibaruwa ya gitumwa atwoherereza dusomerwa n‟umukuru wa Santarari cg undi muyobozi wa Kiliziya 10. Padiri cg se undi Muyobozi wa Kilizaya abidushishikariza mu Kanyamakuru ka Paruwasi cg ka Diyosezi 11. Padiri cg se undi Muyobozi wa Kilizaya abidushishikariza ku Rubuga(Websites) rwa Paruwasi cg rwa Diyosezi 12. Padiri abidushishikariza mu mashusho n‟inyandiko ku nkuta, ibiti, ahantu nyabagendw, abantu besnhi bakunze guhurira 13. Padiri cg se undi muyobozi wa Kiliziya abidushishikariza akoresheje ubutumwa bugufi kuri telephone igendanwa 14. Padiri cg se undi muyobozi abidushishikariza mu mikino, amarushanwa, cg se ibindi biduhuriza hamwe yateguye (events fundraising) 15. Padiri cg se undi muyobozi abidushishakariza kuri Radiyo cg Televiziyo 16. Padiri cg se undi muyobozi abidushishikariza atwandikira kuri internet 17. Padiri cg se unsdi muyobozi abidushishikariza ku mbuga zigezweho nka What‟s App, Face-book, Twitter, n‟izindi mbuga- nkoranyambaga Ubundi buryo: 1…………………………………………………………………………… 2……………………………………………………………………………

3) Muri ibi bisubizobikurikira hitamo icyiri cyo ukoresheje uru rutonde aho:1(NC) rigaragaza ko Wemeye cyane ibyavuzwe; 2 (N) ko ubyemeye; (3)W ko wifashe; (4) S ko utabyemeye; (5) SG ko utabyameye na gato. (Ushobora guhitamo ikirenze kimwe)

Ibisubizo binyuranye: IGIPIMO (1) (2) (3) (4) (5) Muri aba bayobozi, u(aba) NC N W S SG budushishikariza gufasha Kiliziya, utubwira tugafasha cyane ni: 1. Umushumba wa Diyosezi 2. Abapadiri ba Paruwasi yanyu

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3. Umuyobozi wa Santarari yanyu 4. Umuyobozi w‟Umuryango-remezo 5. Umuyobozi wa Korali yanyu 6. Umuyobozi w‟umuryango W‟Agisiyo Gatolika urimo 7. Umuyobozi w‟ikoraniro usengeramo 8. Umukateshiste Abandi: 1……………………………………… 2………………………………………

5) Muri ibi bisubizobikurikira hitamo icyiri cyo ukoresheje uru rutonde aho:1(NC) rigaragaza ko Wemeye cyane ibyavuzwe; 2 (N) ko ubyemeye; (3)W ko wifashe; (4) S ko utabyemeye; (5) SG ko utabyameye na gato. (Ushobora guhitamo ikirenze kimwe) Ibisubizo binyuranye: RATE Muri ubu buryo abayobozi bakoresha badushishikariza gufasha (1) (2) (3) 4 5 Kiliziya, uubudushitura (ubutunyura) tugafasha (ubutuma dufasha N N W S S G cyane) ni: C 1. Mu nyigisho y‟Umwepiskopi cyangwa ya padiri mu Misa

2. Umwepiskopi, padiri cyangwa undi muyobozi wundi wa Kiliziya a(ba)bidushishikariza mu gihe cy‟amatangazo cyangwa nyuma yayo 3. Padiri abidushishikariza imbona-nkubone igihe yadusuye muri Santarari, mu Muryango-remezo cyangwa mu rindi koraniro rya gikristu 4. Padiri abidushishikariza imbona-nkubone ighe yadusuye aho dukorera

5. Umuyobozi wa Santarari cg undi muyobozi abiduhishikariza imbona-nkubone igihe yadusuye mu Muryango-remezo cyangwa irindi koraniro 6. Padiri abinshishikariza imbona-nkubone igihe duhuye

7. Padiri cg se undi muyobozi wa Kiliziya abinshishikariza ampamagaye kuri telefone

8. Musenyeri abidushishikariza mu ibaruwa ya gishumba atwoherereza dusomerwa na padiri cg undi muyobozi wa Kiliziya

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9. Padiri Mukuru abidushishikariza mu ibaruwa ya gitumwa atwoherereza dusomerwa n‟umukuru wa Santarari cg undi muyobozi wa Kiliziya 10. Padiri cg se undi muyobozi wa Kilizaya abidushishikariza mu Kanyamakuru ka Paruwasi cg ka Diyosezi 11. Padiri cg se undi Muyobozi wa Kilizaya abidushishikariza ku Rubuga(Websites) rwa Paruwasi cg rwa Diyosezi 12. Padiri abidushishikariza mu mashusho n‟inyandiko ku nkuta, ibiti, ahantu nyabagendwa, abantu besnhi bakunze guhurira 13. Padiri cg se undi muyobozi wa Kiliziya abidushishikariza akoresheje ubutumwa bugufi kuri telephone igendanwa 14. Padiri cg se undi muyobozi abidushishikariza mu mikino, amarushanwa, cg se ibindi biduhuriza hamwe yateguye (events fundraising) 15. Padiri cg se undi muyobozi abidushishakariza kuri Radiyo cg Televiziyo 16. Padiri cg se undi muyobozi abidushishikariza atwandikira kuri internet 17. Padiri cg se unsdi muyobozi abidushishikariza ku mbuga zigezweho nka What‟s App, Face-book, Twitter, n‟izindi mbuga-nkoranyambaga Ubundi buryo: 1…………………………………………………………………………… 2…………………………………………………………………………

6) Ubutumwa ukunze guhabwa (kugezwaho) n‟abayobozi ba kiliziya kuriizi ngingo zikurikira, ugereranyije bungana Bute? Ni:

IGIPIMO Ingingo: (1) (2) (3) (4) (5) Bwinshi Bwinshi Buk Ni buke Nta cyane e cyane namba 1. Kiliziya igizwe (itunzwe) n‟imfashanyo zo hanze 2. Kiliziya ishaka kwihaza (kwigira) 3. Kiliziya yihaza ibifashijwemo n‟abayoboke bayo

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7) Shyira aka kamenyetso (v) mu kazu ka mpande enye kateganijwe ugaragaza igisubizo (yego) cg igitekerezo cyawe ku byo wabajijwe. Niba igisubizo cyawe ari Oya, akazu ukarekere uko Kari. (Ushobora gutanga igisubizo kirenze kimwe).

b)Amakuru yerekeranye no gufasha Kiliziya,agezwa ku balayiki n‟abayobozi ba Kiliziya nk‟amabwiriza aturutse mu nzego zo hejuru mu buyobozi bwa Kiliziya (Diyosezi cg Paruwasi)

a)Amakuru yerekeranye no gufasha Kiliziya, agezwa bayobozi ba Kiliziya (mu nzego zo hejuru (paruawasi, Diyosezi) aturutse ku balayiki mu nzego zo hasi za kiliziya (Santarari, imiryango remezo) batanga umuganda w‟ibitekerezo, cyangwa bagaragaza icyo bataekereza ku mabwiriza bahawe n‟abayobozi ba Kiliziya

c) Amakuru yerekeranye no gufasha Kiliziya abalayiki bagira umwanya wo kuyaganira hagati yabo no kuyunguranaho ibitekerezo, aho batuye mu muryango-remezo, cg se mu yandi makoraniro ya Gikristu

8) Ni uruhe ruhare mugira nk‟abalayiki muri ibi byemezo bifatwa n‟ubuyobozi bwa Kiliziya?

IGIPIMO Ibyemezo byerekeranye: (1) (2) (3) (4) (5) Tubigiramo Tubigiram Ndifash Tubigiram Nta ruhare uruhare o uruhare e o uruhare namba runini ruto tubigiram o 1. N‟ukwihaza (kwigira) kwa kiliziya ibifashijwemo n‟abayoboke bayo 2. N‟ umubare w‟amafaranga umukristu agomba gutura ku mwaka (ituro ry‟umwaka) 3. N‟ iyubakwa rya Kiliziya 4. No kugura moto cg imodoka ya Paruwasi 5. No gutunga cg kwita ku bapadiri ba paruwasi yanyu 6. Inbindi bikorwa bya Kiliziya

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9)Wumva unyuzwe cyangwa ukunze uburyo abayobozi ba Kiliziya bakunze gukoresha

bagu (ba)saba Kufasha Kiliziya? Yego Oya

Sobanura gisubizo cyawe :………………………………………………………………… ……………………………………………………………………………………………… ……

10) Mu kugushishikariza gufasha Kiliziya, muri aba bayobozi bakurikira hitamo bane uhereye k‟ u uwo wumva ukunze cyane (1), uwa kabiri Ukunze (2)Uwa gatatu ukunze (3)Uwa kane ukunze (4). Andika imbere y‟umuyobozi umubare (1,2..) uhuye n‟uburyo umukunze, akanyura

(Ushobora guhitamo urenze umwe):

1. Umushumba wa Diyosezi ya Kabgayi

2. Abapadiri ba Paruwasi yanyu

3. Abapadiri ba Paruwasi yanyu

4. Umuyobozi wa Santarari yanyu

5. Umuyobozi w‟Umuryango-remezo

6. Umuyobozi wa Korali yanyu

7. Umuyobozi w‟umuryango w‟Agisiyo Gatolika urimo

8. Umuyobozi w‟ikoraniro usengeramo

9. Umukateshiste

Abandi:

1)……………………………………… …………………………………………

2)………………………………………………………………………………………

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11) Kuri wowe muri ubu buryo bwose abayobozi ba Kiliziya bakoresha mu kugushishikariza gufasha Kiliziya ni ubuhe wumva ukunze, wahitamo, bukunyura bukagufasha gutanga imfashanyo yawe ishimye? Ni ku kihe kigero (ruhe rwego) ubu buryo bukubereye bwiza?

Vuga nimba ari bwiza cyane (BC) Bwiza (B) Buringaniye (NG) Nkene (NK)? Nkene Cyane (NKC).

Uburyo bunyuranye bukoreshwa n‟abayobozi ba Kiliziya mu IGIPIMO gushishikariza abakristu gufasha Kiliziya: (1) (2) (3) 4 5 BC B NG NK NKC 1. Mu nyigisho y‟Umwepiskopi cyangwa ya padiri mu Misa

2. Umwepiskopi, padiri cyangwa undi muyobozi wundi wa Kiliziya a(ba)bidushishikariza mu gihe cy‟amatangazo cyangwa nyuma yayo 3. Padiri abidushishikariza imbona-nkubone igihe yadusuye muri Santarari, mu Muryango-remezo cyangwa mu rindi koraniro rya gikristu 4. Padiri abidushishikariza imbona-nkubone ighe yadusuye aho dukorera

5. Umuyobozi wa Santarari cg undi muyobozi abiduhishikariza imbona-nkubone igihe yadusuye mu Muryango-remezo cyangwa irindi koraniro 6. Padiri abinshishikariza imbona-nkubone igihe duhuye

7. Padiri cg se undi muyobozi wa Kiliziya abinshishikariza ampamagaye kuri telefone

8. Musenyeri abidushishikariza mu ibaruwa ya gishumba atwoherereza dusomerwa na padiri cg undi muyobozi wa Kiliziya 9. Padiri Mukuru abidushishikariza mu ibaruwa ya gitumwa atwoherereza dusomerwa n‟umukuru wa Santarari cg undi muyobozi wa Kiliziya 10. PadiricgseundiMuyoboziwaKilizaya abidushishikariza mu Kanyamakuru ka Paruwasi cg ka Diyosezi 11. PadiricgseundiMuyoboziwaKilizaya abidushishikariza ku Rubuga(Websites) rwa Paruwasi cg rwa Diyosezi 12. Padiri abidushishikariza mu mashusho n‟inyandiko ku nkuta, ibiti, ahantu nyabagendw, abantu besnhi bakunze guhurira 13. Padiri cg se undi muyobozi wa Kiliziya abidushishikariza akoresheje ubutumwa bugufi kuri telephone igendanwa

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14. Padiri cg se undi muyobozi abidushishikariza mu mikino, amarushanwa, cg se ibindi biduhuriza hamwe yateguye (events fundraising) 15. Padiri cg se undi muyobozi abidushishakariza kuri Radiyo cg Televiziyo 16. Padiri cg se undi muyobozi abidushishikariza atwandikira kuri interneti 17. Padiri cg se unsdi muyobozi abidushishikariza ku mbuga zigezweho nka What‟s App, Face-book, Twitter, n‟izindi mbuga-nkoranyambaga Ubundi buryo: 1……………………………………………………………………… ………… 2……………………………………………………………………… …………

12) Wumva wifuza guhabwa kugezwaho (guhabwa) n‟abayobozi ba kiliziya ubutumwa bungana bute kuri izi ngingo zikurikira?

IGIPIMO Ingingo: (1) (2) (3) (4) (5) Bwinshi Bwinshi Buk Ni buke Nta cyane e cyane namba 1. Kiliziya igizwe (itunzwe) n‟imfashanyo zo hanze 2. Kiliziya ishaka kwihaza (kwigira) 3. Kiliziya yihaza ibifashijwemo n‟abayoboke bayo

13) Shyira aka kamenyetso (v) mu kazu ka mpande enye kateganijwe ugaragaza igisubizo (yego) cg igitekerezo cyawe ku byo wabajijwe. Niba igisubizo cyawe ari Oya, akazu ukarekere uko Kari. (Ushobora gutanga igisubizo kirenze kimwe).

b) Nifuza ko amakuru yerekeranye no gufasha Kiliziya, agezwa ku balayiki n‟abayobozi ba Kiliziya nk‟amabwiriza aturutse mu nzego zo hejuru mu buyobozi bwa Kiliziya (Diyosezi cg Paruwasi)

a) Nifuza ko amakuru yerekeranye no gufasha Kiliziya, agezwa bayobozi ba Kiliziya (mu nzego zo hejuru (paruawasi, Diyosezi) aturutse ku balayiki mu nzego zo hasi za kiliziya (Santarari, imiryango remezo) batanga umuganda w‟ibitekerezo, cyangwa bagaragaza icyo bataekereza ku mabwiriza bahawe n‟abayobozi ba Kiliziya.

c) Nifuza ko amakuru yerekeranye no gufasha Kiliziya abalayiki bagira umwanya wo kuyaganira hagati yabo no kuyunguranaho ibitekerezo, aho batuye mu muryango-remezo, cg se mu yandi makoraniro ya Gikristu

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14) Ni iki wabwira abayobozi ba Kiliziya ubagira inama kubijyanye n‟uburyo bukoreshwa mu gusaba abalayiki 9abakristu) gufasha Kiliziya muri Diyosezi ya Kabgayi?

1. Igitsina:

Gabo Gore 2. Imyaka: 36- 16-25 26-35 45 46-55 56-65

2. : Irangamimerere

Urubatse Ingaragu Umupfakazi Watandukanye n‟uwo

mwashakanye

Umubikira Umufurere 3. Amashuri wize, warangije:

Abanza A‟icyiciro cya mbere cya Kaminuza (undergrate)

Nacikishirije abanza Ay‟icyiciro cya kabiri cya Kaminuza (Graduate)

Ayisumbuye Ay‟icyiciro cya gatatu cya Kaminuza (post-graduate) PhD)

Nacikishirije ayisumbuye Sinigeze ngera mu ishuri

Narangije mu y‟imyuga

4. Umwuga (Andika icyo ukora, umwuga wawe ahabugenewe hano munsi)

………………………………………………………………….. ……………………

5. Umutungo wawe, mu kwezi winjiza amafaranga:

Hagati ya 1,000-5,000 16,000-20,000 30,000-50000

6,000-10.000 21,000-25,000 50,000-100000

11,000 -15,000 26000-30,000 100,000-200000

Arenga 200,000

URAKOZE, IMANA IGUHE UMUGISHA

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