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Hyeran Kim-Cragg Sharing the Feast and Hearing Complex Calling: A Study of Racialized Ordained Women Ministers of The United Church of Canada HyeRan Kim-Cragg 3 Sharing the Feast and Hearing Complex Calling: A Study of Racialized Ordained Women Ministers of the United Church of Canada McGeachy Senior Scholarship Final Report (2013) Submitted to the McGeachy Senior Scholarship Committee Submmited by HyeRan Kim-Cragg (2011 recipient) Sharing the Feast and Hearing Complex Calling: A Study of Racialized Ordained Women Ministers of the United Church of Canada Table of Contents PART I Setting the Table for the Feast --------------- 2 PART II Digging into the Main Courses-------------- 12 PART III What Next? ----------------------------------- 120 Appendix 1 ----------------------------------------------- 123 Appendix 2 ----------------------------------------------- 124 Appendix 3 ----------------------------------------------- 126 4 Sharing the Feast and Hearing Complex Calling: A Study of Racialized1 Ordained Women Ministers of the United Church of Canada PART I Setting the Table for the Feast Background In 2007 a group of Asian North American women theologians wrote an anthology called, Off the Menu.2 The metaphor they used for this collaborative work was food because it is such an important part of the inter-Asian culture and it binds them together in a common experience. I think this metaphor can easily be applied to my McGeachy group of interviewees. This is true even though this group goes beyond inter-Asian experience. There are 19 interviewees who were contributed to this study. Their contributions are a metaphorical feast of wisdom and firsthand experience in some areas that are critical to the health of the United Church of Canada in the 21st century. I am using the metaphor of feast to describe “a study of racialized ordained women ministers of the United Church of Canada.” But why feast? Because I hope that this report will contribute to nourishing the church and sharing the gift for abundance and full life. 1 The term ‘racialized’ is a more inclusive alternative to ‘racial minority.’ It is a conscious and contesting term to point to the fact that those who are non-White are “racialized” by those in the dominant culture (White European descents in Canada) and find racial labels thrust upon them. The United Church of Canada has begun using the term ‘racialized’ to include people who identify as racial minority, bi-racial, Aboriginal, or Métis. 2 Off the Menu: Asian and Asian North American Women’s Religion and Theology. Edited by Rita Nakashima Brock, Jung Ha Kim, Kwok Pui-lan, Seung Ai Yang (Louisville: Westminster/John Knox, 2007), xvii. 5 Of course the metaphor of a feast in another way that Jesus used to describe “the Kingdom of God” or “Kin-dom of God” The group of remarkable women in this study is making a difference, showing a tangible sign of a new world of hope and courage. Upon his baptism, Jesus proclaimed, “The time is fulfilled, the Kingdom of God has come near!” This new and near world is portrayed often in Scripture as a feast.3 One of the most visionary and imaginative prophets, Isaiah, envisions a feast that God put out for all people (Isaiah 25:6). The women in this report follow in the footsteps of Isaiah. They are prophets inviting us to this feast. In all great festive celebrations there is a little, or sometime more than a little, improvisation that must take place. In my original proposal, I stated the following: “I plan to carry out this project in three ways: First, the data of the racialized ordained women ministers will be gathered. Second, interviews with some racialized women ministers will be arranged during two planned national gatherings in 2011 and 2012 (Next Generation Ministry Leadership and More Franchises). Third, of those interviewed three will be selected for in-depth ethnographic study during this suggested period of the project.” Some changes have been made in the process. The first major change is with the first quantitative survey in the task of data collecting. While the General council executive made a decision to collect the data of ministry personnel’s multiple identities (ethnicity, language, race, sexual orientation, etc.) in November 2011, there was no data ready for me to work with. It was not possible for me to conduct a comprehensive and nationwide survey in the time reframe I was given to carry out and complete this research. The professional company that was asked to do this survey had to back out due to this difficulty. I did, however, manage to conduct one (much smaller-scale) survey with the help of the staff in the then Communities in Ministry Unit. (It is now the Communities in Mission unit.) The lists for this particular survey could not be narrowed down to “racialized ordained women ministers.” The lists (prepared by the Communities in Ministry Unit) had to be broad and random since the church did not yet have this specific lists. 19 people responded to general email to participate in this survey. The reality is that we still do not know how many racialized ordained women ministers (who are active in ministry) in the United Church. It is, therefore, impossible to figure out what percentage of the entire number of such minister the survey of these 19 people would be. While I am grateful to the participants who responded to this survey, I concluded that the survey results cannot be seen as sufficient to make any meaningful analysis, therefore, the final report does not include the findings of the survey but only deals with the qualitative interview 3 Don E. Saliers, Worship and Spirituality second edition (Arkon, Ohio: OSL Publications, 1996), 86-87. 6 contents. This report, therefore, is solely based upon the qualitative research. This should be noted by the reader as it is a departure from the original plan. The last major change from the original proposal is the number of the interviewees for this qualitative research. Instead of 3 interviewees in the proposal, I was able to interview 19 people. This large increase was done in order to compensate for the lack of quantitative survey results. This change is deemed positive because it allowed a much thicker reading of the research, a more expansive description of the participants, their thoughts and contexts. It turned out to be a fruitful change in terms of the quality of the research. I performed 8 interviews by myself and I hired a research assistant who did 11 interviews. I am happy to report that these 19 qualitative interviews helped to better achieve the goal of this project, namely to lift up the voices and roles of racialized women ministers by “hearing their stories and the stories of their congregations[… and offering] a way to listen to their experiences, and honour their gifts and, thus, enable us to shape and imagine our church,” as articulated in the proposal. Method, Sample, and Ethical Protocol The list for the interview was gathered through the various networks including the Communities in Ministry General Council staff members, who are supporting ethnic minority ministries, and a racialized faculty member who connected me with a few participants who fit under the criterion of “racialized ordained women ministers of the UCC.” While we cannot know how many in total there are who identify themselves as “racialized ordained women ministers,” across the United Church of Canada we can say that this number is not insignificant. Fortunately my work with the 19 participants I had yielded a good amount of the data, interview transcriptions totalling approximately 1000 pages. Furthermore, the goal of this research was not to simply to accumulate the experiences of all those who are under the category of “racialized ordained women ministers of the United Church of Canada” but to critically reveal the rich complexity of this group’s lives by identifying their particularity and recognizing their unique gifts and contributions to the church and the world. Speaking of participants’ complexity, it is perhaps a good place here as any to briefly introduce who these 19 people are and what my role has been. This brief introduction of the group as a whole is based upon the identities form that each filled out at the beginning of the interview (see Appendix 1 “Identities Form”). Each interviewee was given the form and asked to take time to fill it out before the interview began. My McGeachy group as a sample and representatives of the racialized ordained women ministers of the United church of Canada is diverse in ethnicity, language, sexual orientation, 7 immigration history, age, marital/family status, education and ministry make up. These are but a few among many factors that form their multiple identities. Among the 19 individuals, 5 are Aboriginal descents, 6 are African or Caribbean descents, 7 are Asian descents, and 1 identified as Latino. Some of the Caribbean interviewees claim multiple racial identities. Of the 19 people 8 are bilingual, 4 are trilingual, and 15 named English as the language of comfort. The languages other than English they speak fluently include Korean, Chinese, Filipino, Japanese, French, Spanish, German, North American Aboriginal and African languages. 4 identified as queer and 3 were in same-sex relationships. Among the 19 participants 9 were born somewhere other than Canada and immigrated to Canada at various ages, from infant and to adult. Their ages range from women in their 20s to women in their 70s. 12 live with a partner, while 7 are single (including one widowed). 6 participants as couple live with children, one is single but lives with children in the same household. One interviewee had a disability which is described as invisible and important yet often unnoticed.
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