A TTENTION TO T RUSTWORTHINESS C ONSIDERED

As previously stated in chapter three, trustworthiness is establishing validity and

reliability in qualitative research. Qualitative research is trustworthy when it accurately represents the lived experiences of the study participants (Speziale & Carpenter 2003, p364). Trustworthiness consists of four criteria: Credibility; Dependability;

Confirmability and Transferability (Polit & Beck 2006).

Credibility in the investigation was sought by the implementations of a number of research techniques to enhance and improve research credibility. Prolonged engagement was employed where I invested sufficient time in developing an

understanding of the group that would act as participants to the project. As previously

mentioned in chapter one, I have been working in the South Pacific for over five years at a higher educational institution as a lecturer. During this time I had to learn and understand culture, language, modes of practise and political operations within the Seventh-day Adventist organisation. As a result I have established good networks within the organisation and have made trusting relationships with Clergywomen who would act as co-researchers to this project. It would have been difficult to have asked these women to share their intimate stories if I have not invested the time and

developed bonds of friendship and trust.

I felt I had researcher’s credibility in terms of training, qualifications and experience as a female theology student, a clergywoman and an educator in theology as previously discussed in chapter one; and have over 19 years experience within the Seventh-day Adventist organisation. Persistent Observation was met as I had an understanding of the phenomena and was able to keep the investigation in focus and illuminate any irrelevancies to the investigation,

I sought the investigator triangulation method where I was not the sole interpreter of truth (Denzin 1989). I was fortunate to have two mentors, a supervisor and consultant all experienced in the field of research. One mentor teaches research to University students and is presently contributing significant research in the field of brain injuries and trauma; the second recently completed a research project in phenomenology. I had the expertise from my supervisor at Middlesex who provided valuable insights and guidance throughout this project, and a consultant who lectures at the Uniting

Ministerial College in Sydney in the area of theological education. These individuals and the literature review that is discussed in chapter eight (multiple references) ensured that this investigation was not biased from a ‘single method, single observer and single theory studies’ in the collection, analysis and interpretation of data (Denzin 1989, p313).

Throughout my analysis and interpretation of data, Peer debriefing external checks was upheld by mentors, supervisor and consultant. I particularly appreciated the mentor who was experienced in phenomenology. In two sessions she guided me in the process of ‘getting behind the words’ of the transcripts, empathising and imagining the

participants lived experience in the search for meanings inferred or indirectly described.

I was grateful to my other mentor who suggested I become familiar with the software NVIVO 7 that would aid the management of my data analysis process. I was also thankful to have a consultant whose area of expertise was in feminist theology; it was informative discussing the research findings with a woman who understands the phenomena being studied. External Member checks were important to the project as I sought the participant’s reactions to their transcripts allowing them to make any amendments before I began to analyse the data. Secondly after analysis I sought the reactions to preliminary findings and further discussed their interview; thirdly I sent a copy of the findings to all the participants.

Dependability of this project is enhanced by an inquiry audit that will critique the data and relevant supporting documents by external board of reviewers at Middlesex

University. Confirmability was improved by leaving an audit trail should a query arise over the research. My supervisor, consultant and two mentors can confirm research documents and the process of analysis and research findings. In the audit trail I have left a reflective journal, audiotapes, transcripts and software programme containing the analysis (Lincoln & Guba 1985, p316).

Transferability is the concept that the research findings are able to transfer and have meaning to others in similar situations and that other researchers can apply the findings of the study to their own needs. This study, as demonstrated in the next chapter, presents findings with rich descriptions of the phenomena and will be useful to educators and researchers in my organization. I also shared my findings with

clergywomen in Europe (two from England, one from Norway and one from Sweden) and was amazed at the extent to which they identified with the findings and

recommendations regardless of cultural context.

Summary

This chapter outlined and discussed the data collection and the analysis process of this investigation. From this rigours and analytical process, fourteen interpretative themes were revealed, that depicted Clergywomen’s lived experience of theological education.

From these interpretative themes three overarching generative themes were identified that provided a holistic, collective experience of Clergywomen’s lifeworld. These

generative overarching themes are identified as: Identity, Epistemology and

Environment. The next three chapters present the research findings in relation to each generative theme. Identity is the first overarching theme to be discussed.

Chapter Five

RESEARCH FINDINGS: EXPERIENCING IDENTITY FORMATION IN THEOLOGICAL EDUCATION

Overview

This chapter presents research findings from fourteen interpretative themes discussed through the first overarching generative theme – ‘Identity’. The research data

uncovered four areas of ministerial identity that emerged from Clergywomen’s

experience of theological education. Research identified an eroding of female identity in theological education. Secondly Clergywomen went through a construction process of ministerial identity during their training; thirdly a reconstruction and

self-actualisation process occurred in a ministry context after theological education and finally, Clergywomen put forth their recommendations in the area of identity in theological education.

Throughout this chapter and the next two that follow, actual wording from the

participants’ are presented in italics. As far as possible, I have not tried to dissect their descriptions, since I wish to give Clergywomen an opportunity for the first time to speak, to be understood and to honour their authentic portrayal of their collective experience of the phenomenon – experiencing theological education. In the

descriptions, for the sake of confidentiality, I have given Clergywomen pseudonyms names. The name of the college where these women studied has been removed and any names mentioned from the interviews have been omitted.