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Running Head: IDENTITY RECONCILIATION

THE RECONCILIATION OF PERSONAL – CORPORATE IDENTITY

CONFLICTS BY EVANGELICAL CHRISTIAN WORKERS

A Thesis

Presented to the Faculty in Communication and Leadership Studies

School of Professional Studies

Gonzaga University

Under the Supervision of Dr. Heather Crandall

Under the Mentorship of Dr. Kristine Hoover

In Partial Fulfillment

Of the Requirements for the Degree

Master of Arts in Communication and Leadership Studies

By

Michael Anderson

April 2012

IDENTITY RECONCILIATION ii

Signature Page

IDENTITY RECONCILIATION i

Acknowledgements

It is with heartfelt and humble gratitude that I offer these acknowledgements.

To my wife, Lisa, I love you so much. Thank you for your patience, encouragement, and

sacrifice without which this program and thesis would not have been possible.

You are amazing and I am blessed by you.

Dr. Hoover, thank you for your mentorship and generosity. Thank you for investing so

much time and energy in me personally and academically.

To Nobuya Inagaki, my academic advisor, thank you for your insightful guidance and

encouragement.

Thank you to all my classmates and professors, notably Dr. Mike Hazel, and Mike

Poutiatine. You have all made this journey a real joy.

Lastly, I owe a great debt of gratitude to Dr. Heather Crandall, who took the time to

entertain a phone call from an insecure neophyte and then walk with him through

this program. I cannot thank you enough for your friendship, guidance, and

encouragement.

You have all made this program a life changing experience.

IDENTITY RECONCILIATION ii

Abstract

Communication can be viewed as a negotiation of identity. In that negotiation it is

inevitable that conflicts in identity will occur (Lederach, as cited in Stewart, 2006). When

that conflict is between one’s personal identity and the corporate identity an organization

asks, or even requires of that person, what processes are used to reconcile those

differences? This question becomes even more salient in an organization utilizing a

cultural style of organizational structure (Conrad & Poole, 2005). Cultural organizational

structures are rooted in a belief that people, as emotional beings, need to feel connected

to their work community. Understanding identity reconciliation techniques (Hecht &

Jung, 2004, Tracy & Trethewey, 2003) and challenges such as these can help leaders in

cultural organizations to lead more effectively and treat their employees in a manner

consistent with cultural organizational ideology. Employees and members of

organizations may be more productive and find greater satisfaction when personal and

work identities are closely aligned. Based on previous research on identity formation,

cultural organizations, and ethics (Christians, 2008), this ethnographic study of an

evangelical vocational ministry seeks to bring clarity to the processes and ethical

implications of identity in a “strong” cultural organization.

IDENTITY RECONCILIATION iii

TABLE OF CONTENTS

Acknowledgements……………………………………………………………..….i

Abstract……………………………………………………………………….…....ii

Signature Page………………………………………………………………..…....iii

Table of Contents…………………………………………………………………..iv

Chapter I: Introduction……………………………………………….…………....1

Importance of the Study…………………………………………………...1

Statement of the Problem………………………………………..………...1

Definition of Terms……………………………………………..…………2

Organization of Remaining Chapters………………….………..…………2

Chapter II: Review of the Literature……………………………….………………4

Philosophical, Ethical, and Theoretical Basis………………………..……4

The Literature………………………………………………….…………..5

Personal identity…………………………………………….……..5

Corporate identity………………………………………………….7

Strong culture organizations…………………….…………………9

Identity reconciliation………………………….…………………..11

Conclusion…………………………………………………………12

Rationale…………………………………………………………………...14

Research Question…………………………………………………………14

Chapter III: Scope and Methodology………………………...……………………15

The Scope of the Study……………………………….……………………15

Methodology of the Study………………………………………..………..16

Chapter IV: The Study……………………………….…………………………….21

Introduction…………………………………..……………………………21

Data Analysis……………………………………….……………………..21

IDENTITY RECONCILIATION iv

Ethnography of CFC………………………..………………………….….21

Physical Environment………………………………….…………………..21

Electronic Communication..…………….………………………………...26

The employees/Office life…………………………………………………28

Personal Artifacts in the workplace…………………………………….....35

In-Depth Interviews………………………………………………………..36

Personal and corporate identity frames…………………..….….....37

Identity Conflict or personal growth?..............................................39

Emotional response to identity conflict………………….………...41

Job satisfaction and identity conflicts………………….……....….41

Identity reconciliation……………………………...…………..….42

Identity affirmation I then workplace…………………………..….42

CFC as a strong culture organization…………………………...………....44

Discussion: Implications for communication and leadership……………….….….48

Foster a “dialogue rich” culture…………………………………..………..48

Introduce identity development opportunities……………………..……....48

Involve employees in corporate values…………………………..……..…49

Chapter V: Summaries and Conclusions…………….…………………………….51

Limitations of the Study……………………………………………………51

Further Study…………………………………………………..…………..52

Conclusions…………………………………………………….…………..52

References………………………………………………………………………….55

Appendix A…………………………………………………….…………………..61

Appendix B…………………………………………………….…………………..63

Appendix C…………………………………………………….…………………..64

IDENTITY RECONCILIATION 1

Chapter I: Introduction

The Problem

Importance of the Study. Personal identity is shaped in the context of

community. Similarities and differences between individuals and groups can bring clarity

to personal identity. Similarly, group identity is also shaped in community. Those in the

community work together, consciously and unconsciously to create the identity of the

group and further shape group members personal identities. Over time, it is inevitable

that those identities will come into conflict. The group will put pressure, real or imagined

on an individual to change his or her identity.

This study seeks to bring clarity to the communication methods that are used in

identity construction and reconciliation by evangelical Christian workers in a “strong”

culture organization. It is possible that communication practices in faith-based

organizations differ significantly from those in non faith-based organizations. Those

differences may help to further illuminate the ways people in different co-cultures

communicate identity. A better understanding of communication practices that inform

identity construction and reconciliation could be helpful to people struggling with

identity issues or groups that seek to understand how to work more effectively as a

“strong” culture. The rest of this chapter includes a statement of the problem, definition

of terms, and the content organization of the following chapters.

Statement of the Problem. Organizations that operate in highly competitive and

volatile markets can respond more quickly to market changes and customer wishes when

they adopt a cultural approach to organization. One distinction of a culture organization

structure is that leaders who wish to build a “strong” culture organization seek to treat

people ethically, which often means as independent agents with feelings (Conrad &

Poole, 2005). Yet, the culture of organizations and corporations are co-constructed by all

the members of the organization, not just the leaders (Scott, 2007). Given that conflicts in

identity are inevitable it is imperative that personal and corporate identities be ethically

brought into alignment. Research into the effects of identity conflict on employees may

reveal to what extent the organization is aligned to ethical treatment and a “strong”

culture. The methods employees use to reconcile identity conflicts can also illuminate the

ethical nature of the organization. Employees who feel compelled to “fake” their identity,


or that their identity must be subjugated may be enduring unethical treatment. Similarly,

whether or not leaders and employees share the same opportunities for self-actualization

may be an indication of unethical behavior. Research into the leadership and

communication practices of “strong” culture organizations may reveal practices that are

more ethical and constructive to building “strong” cultures and which practices are not.

Definition of Terms

Corporate identity – The identity one perceives he or she need to take on or present in the

work setting.

Evangelical Christian organization – part of a specific subset of FBOs characterized by

commitment to Christian evangelism as an organization and by the members

therein.

Essential - something (as a presumed human trait) as having innate existence or universal

validity rather than as being a social, ideological, or intellectual construct.

Faith Based Organization – (FBO) an organization that is characterized by religious faith

as foundational to its existence and mission.

Personal Identity – one’s self-concept and presentation of that self-concept.

“Strong” cultural organization – an organization based on the idea that people are

emotional beings who need to feel connected to the organization and treated

humanely.

Reconcile – make congruent, come to accept, resolve.

Organization of Remaining Chapters

Chapter two of this thesis contains a review of literature related to communication

research on the formation and reconciliation of personal identity and corporate identity.

Research about “strong” cultures and the ethics of communication is also included in this

literature review. Chapter three explains the scope, methodology, and ethical concerns of

this study. Chapter four is a summary of a two-month ethnographic study of an

evangelical mission organization with a “strong” culture, “Communication for Change”

(pseudonym, CFC). Following the introduction to chapter four are sections describing the

physical environment, electronic communication and official documents, the

employees/office life, and personal artifacts in the workplace. Those are followed by a

presentation on data gathered from in-depth interviews conducted with employees and a


discussion about possible implications drawn from the data. Chapter five contains the

summary and conclusions from the study. Chapter five is divided into three sections:

limitations, recommendations for further study, and a final conclusion.


Chapter II: Literature Review

Philosophical, Ethical, and Theoretical Basis

Communication, verbal or non-verbal, dyadic or mass, plays a crucial role in the

creation of personal identity and community (Christians, 2008; Goldzwig & Sullivan,

2004; Scott, 2007; Silva & Sias, 2010, Stewart, Zediker & Witteborn, 2006). If indeed the

“strong” cultural organization is based on the idea that people are emotional beings who

need to feel connected to the organization (Conrad & Poole, 2005) it would seem that

matters of personal-corporate identity negotiation and conflict be handled in a way that

treats the individual as an independent, emotional agent who is a co-creator of the culture.

Since it is the ability to communicate that allows for the creation of culture (Hecht &

Jung, 2003; Orbe, 2004) the way people communicate and the vocabulary they possess

and are able to use with one another is also a consideration (Ramage, 2006).

With that in mind it is worth noting that communication does not take place with

a reified culture or organization, at its essence organizational communication happens

between people (Christians, 2008). It is here that Buber (1970) speaks to the tension

experienced in identity communication. To be treated as, or treat others as an “it” is to

reject the humanity that is common to us all. When any member of an organization

attempts to legitimize his identity yet deny another her identity an ethical line is crossed.

Likewise, when power and privilege are reasons for license or to exert control over

others, an ethical line is crossed (Freire, 1970; Kornberger & Brown, 2007). For those in

leadership in a “strong” cultural organization it follows that the power of position, myth,

and symbols, be wielded in a manner consistent with the philosophical underpinnings of a

“strong” cultural organization and the recognition that all communication is bound by


ethical concerns (Christians, 2008).

The Literature

Personal identity. Personal identity refers to one’s self-concept comprised in part

by one’s values and emotions (Griffin, 2009, p. 114) and also by one’s relationship to

various communities with whom one identifies yet still remains distinct and separate

(Brown, 2007, p.5). Hecht and Jung (2004) have created the communication theory of

identity (CTI) to illustrate the symbiotic relationship between personal identity and social

roles. CTI is a theory based on social relationships found in four frames. The four frames

are personal identity, enacted identity, relational identity and communal identity (Hecht,

1993 as cited in Hecht & Jung, 2004, p. 266). These frames do not stand-alone, rather

they are interconnected in that they inform and shape one another. Personal identity refers

to a person’s self concept and the way one sees oneself. A person’s enacted identity is

identity that is specifically communicated through words and actions to others. Relational

identity is that part of one’s identity that is formed in relationship with others. Relational

identity can be ascribed by how others view that person in a specific role e.g. brother, or

an identity reflected in a relationship such as two people defining themselves as “partners

in crime.” Lastly, communal identity goes beyond the individual identity to reflect the

identity of the whole e.g. “we are a family first and a company second.” Whether or not a

person’s identity is “hard-wired,” or essential, it is most certainly influenced and shaped

by community (Brown, 2007; Case, 2010; Drummond & Orbe, 2008; Kirby et al., 2006;

Moriizumi, 2011; Scott & Stevens, 2009).

Whereas the focus of CTI is on the relational, phenomenological aspect of

identity, Tracy and Trethewey (2003) posit an identity formation model that allows


essentialist and phenomenological identity formation theories to inform the other. By

proposing a “crystallized” identity they suggest that people have many identities from

which to choose to present at the appropriate time. As a crystal reflects light at different

angles, so too do individuals present, or reflect, different aspects of identity as deemed

appropriate. Tracy and Trethewey’s “Crystallized Self” can be seen to incorporate

relational, situational and essential aspects of identity.

Reid et al. (2009) found support for Tracy and Trethewey’s concept in their study

on gender, language, and social influence. In Reid’s study women were found to be more

or less likely to reveal their level of education and expertise based on the situation. If

revealing their background would hinder their communication, they could downplay that

part of their identity to gain favor. Tian and Belk (2005) found that people were very

deliberate in what parts of their identity they displayed at work and what parts they did

not. Across genders, (Reid et al, 2009), generations (Tian & Belk, 2005) and even across

cultures (Chang, 2011), it is apparent that people make deliberate choices about what

aspects of their identity they will reflect or reveal.

Tracy and Trethewey (2003, p.4) go on to point out that despite the obvious

influence of culture, others, and organizations on personal identity, people still refer to

their personal identity as authentic. Whether or not it is authentic in an essentialist

meaning is immaterial. What matters is that to these individuals it is “real.” When this

“real” self comes into a situation that requires something other, it is not uncommon to

hear people proclaim that they were “being fake” (Tracy and Trethewey, 2003). One of

the places this “fake self” is revealed is the corporate workplace. When that workplace is

of a “strong” cultural structure the identity clash between “real self” and “fake self” can


be acute.

Corporate identity. It is well documented that the culture of a group, club,

family, organization, or corporation is not a product of an inanimate organization but the

co-created reality of the individuals in the organization (Brown, 2007; Conrad &Poole,

2005; Geertz, 1973; Kirby et al. 2006; Pacanowsky, 1982; Silva & Sias, 2010). Just as the

individuals create the culture, the culture influences those same people. In this fascinating

dance of identity, individuals in community create an organization’s identity or culture.

This culture in turn influences, and arguably may change, the very personal identities of

those who created the culture (McNamee, 2011; Pacanowsky, 1982; Tracy & Trethewey,

2003).

Brown states that one’s corporate identity is a self-focused way of understanding

one’s role and place in the organization (2007, p.5). Corporate identity is shaped by the

rules of the corporate culture and the dialogue in the work place (Brown, 2007;

Coupland, Brown, Daniels & Humphreys, 2008; Kirby et al. Identity, 2006; Scott &

Stephens, 2009). Brown goes on to point out nine basic assumptions of corporate

identity:

1. All organization has its basis in ongoing human social interaction.

2. All human social interaction is ongoing communicating, ordering and

decision-making.

3. Organizing, communicating, and decision-making are all forms of

sensemaking simultaneously composed of acting and interpreting

(enactments).

4. Organizations are not things in themselves, but are reifications in a


process of continuously becoming.

5. Organizing is evident through narrative claims (symbolic meaning),

social rules (structurations), agreements in practice and routines

(rituals of reification and rituals of reproduction).

6. Organizing, communicating, and decision-making are all forms of

human influence.

7. Collective forms of human influence can be observed through narrative

claims, structuration, agreements, and routines.

8. Individual members are capable of representing a shared meaning in

terms of cultural artifacts such as enactments and narrative claims.

9. Organizing results from expressions of meaningful order of human

influence in terms of rules, agreements, routines, and narrative claims

of identity. (2007, p. 7)

In this milieu of communicated rules, narratives and conversations, individuals

assent to the norms and rules of the organization (Brown, 2007; Coupland et al., 2008).

These rules may be tacit or explicit (Coupland et al., 2008; Kirby et al., 2006).

Regardless, the influence of these rules on individuals is very real (Alvesson &

Wilmmott, 2002). Organizational rules may apply to conduct, personal affects, morals,

values, affiliations, spirituality, and even emotions (Alvesson & Wilmmott, 2002;

Coupland et al., 2008; McGuire, 2009; McNamee, 2011; Tian & Belk, 2005).

Conrad & Poole (2005) define a “strong” cultural organization as an

organizational structure based on the fact that people are emotional beings. As such it is

important that people feel connected to their community, including their


organization/workplace. Central to this idea is persuading employees or organizational

members to accept the organization’s core beliefs as their own. The more beliefs, values,

and meanings are accepted and internalized by group members, the ”stronger” the culture

(Tian & Belk, 2005, p. 806).

“Strong” culture corporations. “Strong” cultures, form as leaders and members

use stories and metaphors, myths, rituals, and ceremonies to socialize employees and

reinforce organizational identity (Conrad & Poole, 2005; Tian & Belk, 2005). One

purpose of myth narratives is to communicate organizational rules and regulate behavior.

These rituals also serve to shape an individual’s corporate identity. The use of visual

imagery to reinforce cultural myths can be a powerful tool for socialization as well

(Barry, 2009; Scott & Stephens, 2009). Gender roles, power structures, and expectations

for personal behavior are all communicated and reinforced through this socialization vis-

a-vi the communication of corporate culture.

Invariably, tension and conflict between a person’s personal identity and

corporate identity will become a reality. (Coupland et al., 2008; Tracy & Trethewey,

2003). Conrad & Poole (2005, p. 163) refer to this as the “fundamental paradox” and

point out that employees may feel manipulated by messages that encourage stronger

identification with the organization. Some employees who sense tension between their

personal identity and organizational identity will make overt statements to separate

themselves from the organization (Chang, 2011). Still others express feelings of

stigmatization, frustration and confusion as to how they should participate in the

organization (Case, 2010; Drummond & Orbe, 2008; Meissenbach, 2010: Kirby et al.,

2006; Tian & Belk, 2005). Other negative outcomes from this dissonance include


depression, lower job satisfaction and productivity, and higher turnover (McNamee,

2011; Scott & Stephens, 2009). McGuire (2010) and Mikkelson and Hesse (2009) note

that in organizations such as Faith Based Organizations (FBOs), churches, and religious

schools where spirituality is a salient aspect of both personal and corporate identity, other

negative outcomes include acute fear of risk and feelings of guilt and hypocrisy.

Identity reconciliation. When personal identity and corporate identity come into

conflict, people seek congruence in their identities (Scholz, 2008). At the most basic level

this conflict can be characterized as between one’s “real self” and one’s “fake self”

(Tracy & Trethewey, 2003). This conflict is more easily managed by people who have a

strong sense of self that is rooted in their inner values and beliefs than those who find

more salience in how they are perceived and thought of by others (Conrad & Poole, 2005,

p. 159).

In her study of homosexual Mormons, Scholz (2008, p. 2) found people chose one

of three coping choices. Some would subordinate either their identity as homosexual or

Mormon. Others chose to separate the two conflicting identities so as to manifest them in

a context deemed appropriate. Still others chose to integrate and embrace the two

identities.

Similar patterns of identity reconciliation can be found in other studies. Coupland

et al. (2008) found that employees would consciously attempt to manage their emotional

talk, feelings and displays. Managers frequently acknowledged downgrading or denying

their emotions because it would be inappropriate for a manager to be emotional.

Distancing allows a person to express emotion on behalf of the organization or other co-

cultures in the organization. Still others found that to “play” at being emotional allowed


for a dramatic display, which then could be passed off as being emotional for dramatic

effect.

When teachers at a Jesuit college encountered personal-organizational identity

conflicts, they too found three paths of reconciliation. Based on the situation, the

professors could embrace or resist the difference, include or exclude others from the

process, and lastly make a proclamation or remain silent (Kirby et al., 2006). Whatever

the choice, two elements are constant: dialogue and context. Ultimately, a “dialogue”

with the values and norms of the school would reveal salience and a course of action to

the person experiencing the conflict.

Studies that address stigmatization and stigma negotiation find similar patterns.

Meisenbach (2010) notes that many who feel stigmatized by society must choose to

acknowledge to themselves and others the existence of the stigma or to deny its

existence. In Henson and Olson’s (2010) study of serial killers, the researchers applied

the communication theory of identity to stigma management. Recall that dialogue is

central to CTI Henson and Olson found serial killers would effectively have an internal

dialogue between their personal identity and their relational, stigmatized identities. The

result of this dialogue was often denial or justification.

There is also a status element at play when discussing personal-corporate identity

conflict. Coupland et al. (2008) note that managers saw themselves as “overcomers and

agents of change. Conversely, the teachers working for the managers saw themselves as

victims of flawed strategies” (p. 347). Tracy and Trethewey (2003, p.16) have found that

while those in upper level positions face identity conflict they are encouraged to construct

a preferred self that is aligned with their “real” self. This stands in stark contrast to lower-


status workers who must perform according to the corporate culture. If their identity is in

conflict with the corporate identity a “fake” self is often presented and they are

encouraged to find their “real” self outside of work.

Common to all of these studies is the importance that dialogue plays in the

presentation, negotiation and reconciliation of identity (Hecht & Jung, 2003; Orbe, 2004).

Whether in dialogue with oneself, others, or a reified organization, individuals negotiate

their identity. Additionally, context is a salient component of identity negotiation and

presentation (Hecht & Jung, 2003; Tracy & Trethewey, 2003). The context of the conflict

will be a major determinant of whether or not an identity will be avowed or rejected.

When applied to an organization that is “strong” culturally matters of identity can

become very challenging. The emphasis that a “strong” cultural organization places on

values and beliefs that are then communicated through story narratives, rituals, imagery,

and myths, touch people at the very core of their personal identity (Alvesson &

Wilmmott, 2002; Griffin, 2009; Hecht & Jung, 2003). In such an organization the conflict

can be experienced acutely, even resulting in depression and feelings of stigmatization

(Case, 2010; Hecht & Jung, 2003; Henson & Olson 2010). Tracy and Trethewey’s (2003)

proposed “crystallized self” offers a contextualized and flexible view of identity that may

be a strong complement to the communication theory of identity.

Conclusion

Whether or not people have an essential self or a co-created self, the influence of

culture on the presentation of self is well documented. (Alvesson & Wilmmott, 2002;

Brown, 2007; Hecht & Jung, 2003; Kirby et al., 2006; Orbe, 2004; Scott, 2007). The

communication theory of identity offers a useful framework for understanding the


dialogic formation and interplay of personal identity and organizational identity (Hecht &

Jung, 2003; Orbe, 2004). When one’s personal identity is in conflict with the identity and

values of one’s organization the incongruence can be so acute that feelings of guilt,

depression, and stigmatization can result (Case, 2010; Hecht & Jung, 2003; Henson &

Olson 2010; McNamee, 2011).

Studies have revealed many methods for reconciling identity conflicts (Coupland,

2008; Henson and Olson, 2010; Meisenbach, 2010; Silva & Sias, 2010; Tracy &

Trethewey, 2003). While coping choices vary, two common themes are found. First,

reconciliation is a dialogic process (Hecht & Jung, 2003; McNamee, 2011; Orbe, 2004,

Silva & Sias, 2010). Second, the action taken is contextualized to the perceived salience

of the situation (Hecht & Jung, 2003; Tracy & Trethewey, 2003). As a method for

reconciliation and a means to understand differences in personal and organizational

identity, Tracy and Trethewey’s (2003) concept of the “crystallized self” presents a

compelling addendum to the communication theory of identity by proposing situational

appropriate self-presentations.

Given that “strong” cultural organizations are created by and composed of people,

with the end in mind that people are to be treated humanely, there are also ethical

considerations. Arguably, those considerations exist in all organizations and

communication (Christians, 2008; Griffin, 2009; Kornberger & Brown, 2007). As such,

the nature of interpersonal and corporate communication may benefit from the “I-thou”

ideal of Buber.

While the literature offers clear descriptions of personal and corporate identity

formation and negotiation, there is little research specifically targeting identity


reconciliation in a “strong” cultural organization. The following ethnographic research

applies existing identity theory to identity reconciliation in a “strong” cultural

organization. This study seeks to further illuminate the identity reconciliation process and

provide useful information for leaders seeking to treat employees humanely and ethically.

Rationale

The purpose of this ethnographic study of a “strong” cultural organization is to

better understand the communication processes of identity negotiation when employees

sense conflict between their identity and the organizational identity they are being asked

or compelled to assume. Ethnographic research allows participants the opportunity to

express in their own words their self-concept, their organizational identities, any sense of

conflict among those identities, and ways those conflicts are reconciled. A detailed

analysis of respondent answers will provide valuable insight into the application of CTI

and the “crystallized self” model in a “strong” cultural organization. It is possible that the

contextualized identity theorized in the CTI and “crystallized self” model may offer a

new strategy for identity reconciliation, here-to-for unknown or unnamed by employees.

In an effort to further illuminate the communication processes of identity reconciliation

and to address the call for further research in faith based organizations (McNamee, 2011)

the following research question is submitted:

RQ: How do evangelical Christian workers in a “strong” cultural organization

reconcile differences between personal and organizational identity?


Chapter III: Scope and Methodology

Scope

Communication for Change (pseudonym, CFC hereafter) is a Faith-based

organization (FBO) as evidenced by the “Statement of Faith” that all employees must

sign as a prerequisite to employment and its function as a Christian evangelistic outreach

ministry. Like many FBOs that rely on employee commitment to strong values and

mission, CFC is also an organization with a “strong” culture. Leaders and employees in

CFC frequently refer to CFC as a “family.” The CFC leaders intentionally seek to create

and maintain a “strong” culture to which stated values and company documents attest.

Additionally, CFC is in the midst of a significant change in methodology. Historically,

CFC has primarily used music as an evangelistic method. In recent years Social

Networking tools and methods have been embraced and are now a major emphasis in

CFC This change has resulted in many musicians no longer performing. Rather they are

working in the area of social media and even designing and coding mobile and web apps.

CFC is seeing great success in this change but some employees are struggling more than

others with the changes. As a research subject CFC offers an opportunity to fill the gap in

research on identity reconciliation in Faith Based and “strong” cultural organizations.

Participants in this study are full time employees of CFC, a mid-sized

organization with less than 100 employees. Participants will have various tenures ranging

from internships of a few months to over 25 years working for CFC Most of the

employees are Caucasian. They come from diverse economic, religious and demographic

backgrounds. Most of the employees are musicians who were drawn to the musical work

done at CFC, however most of the employees do not have degrees in music. Their


educational backgrounds range from liberal arts to engineering and computer science.

While participation is voluntary, it was hoped that a minimum of 30 of the 92

employees would participate in the interviews. Included in the sample are mothers who

are fulltime employees but do not work full time at the CFC office facility. Access to the

organization was obtained through the organization’s gatekeepers (Neuman, 2005) on the

leadership team and in cooperation with the Human Resources Director (Appendix C).

With access secured, the study was announced at an all-staff meeting and published in

official company communiqués. Participants were advised that all interviews were

confidential. Additionally, participation was strictly voluntary and the interview process

could have been concluded or nullified at any time by the interviewee. Results of the

study were made available to the leadership of CFC and the employees upon request.

Access to official company documents, the CFC intranet, staff meetings, on site

observation and personal interviews was granted for purposes of this study. These factors

provide the opportunity to develop a rich ethnography of CFC. As an FBO navigating a

significant change in methodology this study may provide insight into identity

reconciliation and effective leadership communication strategies that ethically promote a

“strong” culture organization.

Methodology

Design. In an effort to fill the gap in research on identity reconciliation in a

“strong” culture organization a qualitative ethnographic research approach was

implemented. The goal of ethnography is to provide a rich understanding of a culture

from the perspective of those in the culture (Erikkson & Kovalainen, 2008). Given the

intimate nature and nuance of personal identity and strong cultural climate of CFC, an


ethnographic research method that is culture focused and allows for participant dialog

was useful. A multi-method approach to gathering data was used to construct a rich

ethnography of CFC. This multi-method approach included interviews, observation, and

analysis of site documents. By allowing respondents the opportunity to answer questions

and offer explanations about personal and organizational identity, insight and clarity was

brought to existing identity and communication models.

Sampling. Initial participants were chosen using convenience sampling by

identifying those CFC employees who were willing to be interviewed. Snowball

sampling followed this by asking those in the convenience-sampling group for referrals

as part of the interview process (“Participant Observation,” 2011).

Instrumentation and procedures. As the researcher was an employee and leader

at CFC the possibility existed that CFC employees would feel unfairly observed or that

the information gathered could be used against them. To protect the integrity of the study

and out of respect for the privacy of CFC employees it was ethical to assume a

participant-as-observer role for this ethnography (McCurdy & Spradley, 1988). There

were also opportunities to assume an observer-as-participant role at organization and

team meetings. Informal gatherings and on-site observation were other observer-as-

participant or participant-as-observer opportunities.

In order to develop a representation of corporate identity at CFC, descriptive data,

such as mission, vision, and values statements was gathered from site documents of

formal organizational communication in physical and electronic documents (Erikkson &

Kovalainen, 2008). Content on the CFC website, Facebook page, YouTube Channel,

blog, and Twitter accounts will be analyzed for thematic elements and terms. CFC also


maintains a corporate intranet that to facilitate communication between leaders and

employees, and employee to employee. The content of this site is accessible only by CFC

employees and was also included in the collection of data.

Barry (2009), as well as Scott and Stephenson (2009) have observed many non-

verbal expressions of identity. Observation of verbal and non-verbal communication at

corporate meetings, team meetings, and informal gatherings was documented. Field notes

of employee behavior, dress, personal artifacts, as well as CFC décor were also made.

This made it possible to observe verbal and non-verbal expressions of identity and

identity reconciliation.

Formal and informal interview data that pertains to personal identity, corporate

identity and conflicts between those identities was also gathered. All interviewees were

asked to sign an informed consent document (see Appendix B). The interviews were

conducted from an interpretive perspective so as to more fully understand the perspective

of the participant. Interviews were both ethnographic and in-depth (“Qualitative

Interviewing,” 2011; Neuman, 2005). Ethnographic interviews allowed for spontaneous

dialogue about identity in a natural setting. Formal in-depth interviews were also

conducted to gather more focused data.

The in-depth interviews were semi-structured (see Appendix A) and strictly

volunteer based. These interviews proceeded at a pace and duration established by the

participant (“Qualitative Interviewing,” 2011). The interview was recorded when consent

was given and notes were taken during the interview. Consistent with an interpretive

approach, the interviews had a dialogic feel. As it was unknown how aware participants

were of their personal identity versus their corporate identity it was at times helpful to


interpret their comments in light of communication and identity theories (Neuman, 2005).

Through a process of probing with floating prompts, reinterpretation, and dialogue some

participants found concepts such as “crystallized self” helpful to their reconciliation

process (“Qualitative Interviewing,” 2011).

Upon completion of data collection, the data was triangulated and coded using a

three step coding process of open coding, axial coding and selective coding (Erikkson &

Kovalainen, 2008; Neuman, 2005). By analyzing data from different perspectives and

different sources it was possible to achieve a richer understanding of the culture and

enhance credibility (“Participant Observation,” 2011). Common themes, phrases, words,

and concepts were compared with existing research noted in the literature review.

Ethical considerations. This study was conducted in a manner consistent with

U.S. Department of Health and Human Services Office for the Protection from Research

Risks. To ensure the ethical protection of anonymity no names were recorded (Neuman,

2005). In place of names, a coded spreadsheet of random letters and numbers was used to

identify employees of “CFC” This allowed for observational, interview, and conversation

data to be coordinated for the duration of the study. At the conclusion of the study the

spreadsheet will be destroyed. In accordance with ethical research standards all data was

stored with pseudonyms, and it was also stored privately in order to ensure confidentiality

(Eriksson & Kovalainen, 2008; Neuman, 2005). For participants who consented to be

recorded during the interview, the recording were stored privately and then destroyed

upon completion of the interview transcript.

Full disclosure of the researcher’s position as a leader in the organization being

studied was made at the beginning of the study. Along with the announcements about the


study this further guarded against deception. Additionally, as the researcher was an

organizational leader power issues could have come into play. Full disclosure, the

volunteer nature of the study and the fact that this study was not commissioned by

organizational leaders for the organization but was sanctioned for academic purposes,

helped protect against unethical power use. Lastly, in an effort to avoid unethical

behavior or ethnocentrism, the researcher kept a reflexive journal reflexive journal

(McCurdy & Spradley, 1988; “Participant Observation,” 2011). The results of this study

are presented in the following chapter.


Chapter IV: The Study

Introduction

This study is an ethnographic study of the CFC work environment, official CFC

documents, and communication from CFC executive leaders. Following that,

observations from personal items on display at workspaces and other on-site observations

including informal communication, formal communication such as team meetings, and

other personal effects are noted. Lastly, results and observations from in-depth interviews

with CFC staff are presented.

Data Analysis

Ethnography of CFC. Physical environment. In the heartland of the Midwest,

adjacent to a four-lane divided state highway, fallow farmland, and the town high school

there is a one-story building. From above it looks like a giant ‘H’ on the ground. CFC is

headquartered in 1,858 square meters of office space on the south side of the building. A

for-profit business uses the north half of the building. The company name and logo on the

building’s façade are visible from the state highway a hundred meters away. A small

pond in front of the CFC offices often plays host to a muskrat or Great Blue Heron. The

CFC entrance for visitors, employees, and deliveries is in the back of the building. The

driveway to the back is large enough for a semi, marked with potholes, frequented by

migrating Canada geese, and adjacent to the fallow field. At the back of the building a

faded, weather worn, brown awning covers the short stairway to the CFC main entrance.

An 8.5” x 11” (21.59 cm x 27.94 cm) sheet of paper taped to the inside of the

glass back door informs all that, “Until further notice CFC doors are locked. Please ring

the bell for service.” This door leads into a small 2.5.m x 2.5m room with two unlocked


glass doors that lead into the CFC office space. Surrounded by windows and filled with

office cubicles, this massive room measures approximately 1,208 meters squared. A long

vaulted atrium over a walkway that is 6m wide leads from the front door to the opposite

wall of windows some 46m away.

To the right the human resources department occupies 16 beige cubicles. The

door to the human resources director’s office is in the Northeast corner of this section. On

the wall adjacent to the Human Resources department are two bulletin boards. One has

the names and skills of recruits. The other board has the pictures and names of new

employees who are raising their funds in order to report to work. CFC has no central

funding. Subsequently, all employees at CFC must find churches and individuals who

will send money to CFC in order for the employee to receive pay. Note cards are hanging

on the wall and employees are encouraged to stop by to pray for these people and write

them a note of encouragement.

To the left of the main entrance a small reception area and reception desk await

visitors. Whether or not a receptionist greets visitors depends on the day. Some days there

is no receptionist, other days a volunteer serves as receptionist, and on still other days a

CFC employee, a parent, usually a mother, whose children are now in high school or at

college serves as the receptionist. On days when there is no receptionist the Operations

Director or a random CFC employee who happens to be near the door will greet visitors

and let them in through the locked doors.

The reception area has a couple of mauve chairs. There is a stack of magazines

published by the parent company of CFC that rests on the small end table by the chairs. A

2.5 meter high cubicle divider forms a wall on which hang a collection of 0.3m x 0.5m


framed promotional photographs of performers who work for CFC and another ministry

that shares this office space. On the other side of this cubicle wall sits the Operations

Director, surrounded by cubicles for the operations and IT teams.

Cubicle walls that stand 5 feet tall and have worktables that face the center

walkway line the center aisle. These walls are broken up every 9 meters by gaps that

allow entrance to various team workspaces. The tables in the aisle contain framed records

and pictures of bands from the 1960s, 1970s, 1980s, to the present. These bands represent

the legacy of CFC and are credited by some in the contemporary Christian music industry

as the genesis of contemporary Christian music.

Also along the center aisle one will find a jigsaw puzzle that is in process.

Occasionally, a CFC employee stops by to place a couple pieces. Further on there is a

bistro table. After that an employee has set up a “patio” outside a cubicle wall as an

extension of the workspace. There is a stuffed chair and a small coffee table with a book

on it. The words “creativity” and “innovation” have been painted on tin strips that

measure 0.4m x 2.44m and are held up by frames made of “two-by-fours” painted black.

These signs on the right side of the aisle stand out and lead ones eye to the far wall and a

banner that reads in part, “imagine the possibilities.”

Here in the middle of the back of the office, to the right is a large space with a

Bose PA, white projection screen in the corner, a video projector on a two drawer filing

cabinet as a stand, and about 100 folding chairs. This is where company meetings are

held. Along the windowsill of this meeting area are scores of rocks the size of softballs.

When CFC moved into this office space the event was seen as a great work of God.

Following the Old Testament tradition of using stones to build an Ebenezer, and as a way


to express faith for the future CFC employees wrote significant events from the past and

dreams for the future on the stones. These stones are an important symbol that reinforces

the theme of faith at CFC

On the left side of the aisle across from the meeting space resides the “free

table.” Here one can find any number of items employees no longer have need of but

others might find useful: kitchen utensils, books, jewelry, cordless phones, plants,

sunglasses, CDs, and even cassette tapes. Behind this table is the workspace for

employees who develop social media apps and resources. Between here and the front

door one can see the marketing department, cubicles that house musicians and other

performing artists, filmmakers, a small library area with a couch and loveseat, the

company printer and workstation, and any number of international relics collected over

the years and miles of travel. On one 15m length of wall there are bulletin boards that

host posters for events in the community such as Symphony concerts. One can also find

on these bulletin boards letters that CFC employees send out to the people who support

them financially.

About a third of the way into this main office space there is a hallway to the right.

The hallway is formed by the cubicle walls of the HR department to the right and

communication training department to the left. The wall on the right is ten meters long

and not quite 2 meters high. It is covered with a mosaic made of 28cm x 43cm sheets of

paper. The mosaic is a banner with a vision statement about millions of people becoming

followers of Christ as a result of the work of CFC The wall on the left is covered with

banners that together form a map of the world. The banners are covered with pictures of

CFC employees and people with whom CFC has worked over the years. There are


symbols that represent the ministry activity of CFC in countries on every inhabited

continent. This “cubicle corridor” leads through two massive wooden doors to a corridor

that is shared with the other tenant to the North of CFC offices. The bathrooms are

located on this corridor as is the main entrance and seating area for the building. On the

right, about a third of the way down this corridor is the entrance to the staff lounge.

The lounge has yellow and rust colored walls with posters of musical instruments

on them. Long tables have been pushed together to make one large dining table

surrounded by fourteen stackable metal padded chairs. There are also square pedestal

tables with 4 chairs around them, a sectional sofa in the corner and a homemade seating

counter, made by the Executive Director, along the window. Scattered around on the

tables are numerous magazines such as Wired, Entertainment Weekly, World, Christianity

Today, Fast Company, and Bass Player.

Near the sink in the kitchenette is a rectangular table that is known as the “free

food table.” On any given day one will find coupons, flyers for local restaurants and

events, and food free for the taking. Usually this food is left over from a party at

someone’s house on the weekend or from teams that are celebrating a birthday. On days

when someone has picked up the left over pastries from Panera or Einstein’s there is an

abundance of food and enthusiasm.

Adjacent to the staff lounge is a storage closet, two conference rooms, the office

of the Executive Director, the office of the Development Director, and the office of the

Senior Director. Due to the sensitive nature of some of the meetings that take place in the

offices and conference rooms there is a white noise machine in the lounge. The Senior

Director’s office is connected to the human resource director’s office, which also


connects to the main office space. Nearly every piece of furniture in the lounge and even

throughout the office has been donated.

To the north of the parking lot is a large field and across the field about 300

meters away is the other building that CFC shares. The building is owned by the landlord

but built to accommodate the needs of CFC as well as those of the landlord’s company in

the adjacent building. It is a cavernous 1,858 square meter building. Through the sliding

glass doors of the main entrance on the east side of the building there is a room that can

seat 500 people around circular banquet tables. Sound absorbing panels that measure 2m

x 2m adorn the walls. Opposite the front doors, the West wall has an overhead door so

large that a fire truck can be driven into this room. Right now there is a large portable

stage in front of the door. A black backdrop on poles, made over 25 years ago by CFC

employees in a now defunct band, stands behind the stage. A motorized movie screen can

be lowered in front of the overhead door and two other movie screens are mounted on the

walls on either side. The North and South sides of the building contain soundproof rooms

so bands can rehearse. There is also a recording studio that along with the entire building

was designed with the aid of CFC employees. The prayers, emotional investment, and

hard work of CFC employees link this entire facility to corporate and personal identity.

CFC uses this large auditorium hall for fundraisers, outreaches, rehearsal,

corporate events, conferences, and community events. When bands rehearse this building

is full of music and activity. On any given day it is not uncommon to find people riding

scooters, throwing Frisbees and footballs, playing hanky sack, or writing songs.

Electronic communication. To facilitate communication with employees the

leadership of CFC has set up an intranet. Every employee is expected to access this


intranet on a daily basis. On the intranet landing-page are the headings, “Stuff you really

need to know!” “Important dates”, “Team reports”, and “[C.F.C] events.” Each of these

sections is populated with the latest news. From the navigation bar at the top of the page

one finds the options: links, prayer and praise, outreach departments, support services

departments, current events, about us, and help. The “About us” button leads to CFC

mission vision and values. CFC values community, worldwide influence, innovative

communication, life change, and strategic partnerships. CFC exists to create “innovative

resources for global impact and to use creative communication for life change.” The CFC

ministry focuses on virtual or social media ministry, communication training, music and

performing arts, and media and film production.

The CFC public website landing page states, “Stories of people giving L.I.F.E:

labor, influence, finances, expertise. Visitors to the site find a crisp page and pictures of

smiling people. Personal stories of sacrifice in order to serve others scroll on the main

page. Next to these stories are six navigation buttons that provide access to CFC events

and resources.

The “About” tab leads to a page that states, “People need to experience the love

of Christ. We do whatever it takes to make that possible.” This is followed by a retelling

of the Biblical account found in the book of Acts, Chapter 17 of the apostle of Paul

speaking in Athens. CFC leadership and employees often quote this passage. While in

Athens, Paul uses familiar cultural references to introduce the topic of Christ to the

Athenians. It is the desire of all at CFC to follow Paul’s example. CFC artists perform

popular secular music. CFC employees seek to use the Internet, social media, and other

contemporary communication mediums to engage audiences. It is evident that employees


at CFC place a high value on keeping up with communication trends and techniques.

The website has testimonials from “satisfied customers” and people who have made

radical lifestyle changes e.g. college ministry workers, international workers, and a

college student who went from promiscuous and drunk to sober and chaste. Numerous

videos showcase the talents and effectiveness of CFC artists and resources.

Opportunities for involvement with CFC range from internships, to volunteer, to

full-time positions. Many roles are listed such as musician, software coder, app.

developer, administrative assistant, but other possible identity descriptors such as

character and personality traits are rarely mentioned in job descriptions. There is mention

of relational skills such as, “team player”, “communication skills,” and “good with

people.” Character traits such as “honesty, initiative, teachable, adaptability, ability to

learn, heart for ministry and serving others” were mentioned infrequently.

The employees/office life. The employees at CFC are all in vocational ministry.

All CFC employees raise the necessary finances to pay their salary and ministry

expenses. They live frugally and drive their cars into the ground. Tenures range from first

year interns fresh out of college to veterans of thirty years or more. CFC employee ages

range from 23 to 65. Eleven employees, two males and nine females are single, and the

remaining 81 employees are married.

CFC is overwhelmingly comprised of Caucasians and most of the employees are

from upper-middle class protestant families. There is one Chinese-American and one

Hispanic, but no African American’s currently working for CFC All of the employees at

CFC lament this lack of diversity. CFC did recruit African American musicians but was

discouraged by African Americans from forming an African American ministry due to


the cultural differences. Instead, CFC helped that same ministry of African Americans to

start its own music ministry. This ministry shares the office space with CFC and its

presence adds to the ethnic diversity.

Most of the employees are musicians, drawn to CFC because of the emphasis on

using music in ministry. As CFC navigates a significant change in ministry tactics the

musical outreach presence is diminished and more ministry is taking place online. As a

result, many of these musicians spend most of their time working in the office rather than

performing. Few of these musicians actually have degrees in music. CFC employees have

degrees in engineering, computer science, graphic design, business, IT, communication.

This is actually quite convenient as many employees now find themselves working in

their field of study.

Husbands and wives are required to both be employed by CFC. This goal of this

policy is to foster the strongest alignment possible between couples and CFC. Ministry

life can be quite demanding and if both souses are not aligned in commitment to ministry

the possibility of increased marital strain is very real. As a result, this policy reflects the

commitment of CFC to the importance of strong families. Also intended as a way to help

families every wife is allowed a “wives’ day” each week. This day may be used as the

couple sees fit but is generally assumed to be a day set aside for activities related to

running a household such as shopping and other errands. One employee commented that

while she does appreciate having the day, it does seem a bit sexist. She feels, “pressured

[to perform more culturally accepted roles], rather than what my husband and I think a

wife should be. Why doesn’t my husband get a husband’s day? Is he more important?

Does he not do as much?” As couples have families, moms who once performed or


worked in the office may choose to remain employed as a full-time mom. Some moms

will choose to come back to the office when their children enter school and others will

not. This creates a workplace that consists of male and female singles, married couples,

and fathers, but few wives who are mothers. Wives who are mothers are still considered

full time employees but they are not required to work in the office.

On the second and fourth Wednesday of every month there is a 9 a.m. all-staff

meeting followed at 10 a.m. by a two-hour all-staff prayer meeting. On this particular

Wednesday the center aisle leading to the staff meeting area is busy with people. Prior to

the meeting a couple of employees are playing guitar in their workspace. There is a

parade of people carrying mugs of fresh coffee, tea, or water bottles coming from the

lounge and headed to the staff meeting area. Some are eating breakfast. On this, or any

given day at CFC, it is not uncommon to see someone whizzing by on a scooter or

running down the carpeted hallway in stocking feet in order to slide across the hardwood

floor in the entryway.

There is energy in the air as the sound of music, the aromas of coffee and

breakfast, and the sounds of people talking and laughing collide. The informality of the

employees and the CFC culture is also apparent in the decorum of the employees. Most

are in T-shirts and jeans with tennis shoes, or flip flops and a Hawaiian shirt. There are a

few wearing slacks and collared shirts. To a man all shirts remain un-tucked. Tattoos,

earrings, ball caps, and T-shirts that say ”Spelling Bee Champien” or “SPAM” are

common sights. Ties are definitely an uncommon sight. Judging by the stocking feet in

the room, shoes are optional. This assembly includes a professional comedian, musicians,

songwriters, graphic designers, software engineers, and administrators. To all who enter


CFC the lighthearted, informal, irreverent, friendly and even family atmosphere is readily

apparent. This is a place where any employee can walk right into the National Director’s

office and call him, or any leader for that matter, in decidedly familiar terms e.g. “Hi

Mike,” or “Yo, Anderson,” which is favored by those from the east coast.

At 9:05 a.m. the meeting began. Many employees appeared tired as they slouched

in their chairs. In the midst of chatter and one-liners the Senior Director of CFC began to

take control of the meeting. The clock on the wall displayed the wrong time.

This particular day began with a celebration as a new employee had joined the

ministry that shares the space with CFC. As it turns out he is a rap artist. His introduction

to CFC included a powerful performance of a poem that he wrote. The refrain of the

poem was, “when was the last time somebody told you how important you are”? The

conclusion of his performance is met with whoops, cheers and a standing ovation as

people are visibly moved.

This is followed by a story from some CFC members who have returned from

leading worship at a conference in Europe for American students doing mission work.

The students held a silent auction during the conference and raised $16,000 to help some

of their fellow students in need of money. Their goal was only $10,000. In the applause

that followed the work and workers were affirmed as was their identity as agents of life

change was affirmed, confirmed, and reinforced. The musicians relate that to these

American students, the opportunity to be led in worship in their own language was a

significant and worthy experience. One of the conference leaders was quoted as saying,

“we are so blessed by CFC serving.”

The Senior Director of CFC next shares a personal story about having compassion


for the lost. The director shares about asking God, “where’s my heart?” and admonishing

those at the meeting to examine their own heart. The message is clear, the condition of

the heart is of great import and it is expected that the leaders of CFC and employees be

motivated by love for God and others.

Another team has just returned from Central America and they were invited up

front. More stories are told about the significance of the communication training that they

conducted. The people that were trained will work in 4000 schools and in 1000 churches

each year and distribute 100,000 pairs of shoes. One of the trainees has survived

numerous suicide attempts and was quoted as saying, “now I know that I have a story to

tell.” The significance of the work and importance of life change is further reinforced.

It’s time for another celebration. A new recruiting video was produced and was

shown at the meeting. The script, music, artwork, photography, and editing were all done

by CFC employees. This was a celebration not only of their creativity but also of a

successful collaboration across multiple CFC teams.

There was still one more celebration. There was cake and coffee at the back of

the staff meeting area in celebration of those who have birthdays in the month. One of the

cakes is gluten-free.

After a ten-minute coffee break the meeting resumes. The human resources

director gets up front to announce that the vision of his department includes staff

development. In fact, all employees are required to take classes in the areas of theology,

biblical studies, and ministry. He went on to announce that a class will soon be offered

and anyone who needs the class may take time off to attend the one-week class.

The meeting concluded with a skit for an upcoming fundraiser. One of the graphic


design artists has dressed up as a golfer and encourages those assembled to recruit

golfers. The golfers will solicit pledges per hole as they golf 100 holes in one day. This is

an annual event at CFC. After 15 years this new skit and character breathed new life into

this event. The skit was a hit and becomes a recurring theme at staff meetings and team

meetings. The character was so popular the decision was made to launch a marketing film

series campaign as encouragement for recruited golfers.

Employees are dismissed for a quick break before reconvening in the staff

meeting area. The prayer time was introduced as a, “meeting with Jesus.” The National

Director introduces this time with a personal story of “wrong thinking.” In the story he

related that God told him to, “put on your big boy pants.” He went on to say, “I let my

problems get in the way of seeing God.” He then invited us to stand as he and another

musician began to play and sing to lead all in a time of musical worship.

The office space was filled with enthusiastic singing. Hands are raised in praise

and eyes are closed. Around the room were both smiles and frowns. Some worshipped

with their arms crossed while others were more demonstrative as they clapped along or

signed the lyrics. The rhythms, melodies, and harmonies of the music were a strong

unifying force. The lyrics further reinforced an identity marked with faith.

As the prayer time continued employees were admonished to, “make a difference

for God.” The CFC National Director asked whether people found their worth and their

value in God or in performing. At the conclusion of the prayer time, before being

dismissed to lunch, the employees were reminded that, “God is doing great stuff because

we are a community.”

Another Wednesday morning meeting also began with a story. CFC might merge


with a larger ministry that is also a part of the parent organization. Some of the CFC

employees were uncertain or skeptical about this prospect. The Senior Director of CFC

was once part of that ministry. The director shared from personal experience the process

of considering the merger. As it turned out the director had a difficult experience with

this other ministry and was also skeptical. This built common ground with other C.F.C

members and also served as an opportunity to reassure them. The director related a

conviction that this will be a good move for CFC

Next, three other leaders of CFC shared their personal attachment to the mission,

vision, and values process and the desire, even need, to more fully include employees in

the mission, vision, and values process. In the following two weeks there will be a series

of meetings that involve CFC leaders and workers. These meetings are opportunities for

CFC employees to express their personal values as well as the values they think exist at

CFC, or they would like to see exist at CFC The CFC employees are grateful for this

opportunity to be involved.

Another story was told about a woman who listened to a worship recording

published by CFC. She had written to CFC to express her gratitude for the recording, as it

has been significant in her relationship with God. The story further reinforced that CFC is

about creative communication and life change.

This meeting concluded with a different type of celebration. After 15 years of

service two members are moving to work in another city. It was bittersweet as they are

well loved and will be missed, but all agree that this is God’s leading. The departing

couple asked that no one post anything on Facebook or tell people at their church until

they have made their own public announcement. The meeting adjourned with laughter


and lots of coffee as all transitioned into their prayer time.

There was a guest leader at the prayer time. He was a layman at a local church

and he “loves to pray.” He announced that he’s going to lead a “concert of prayer” and “a

guided prayer” for “unity.” He began by telling a story. The story was from his life and

about the joy he experienced when he heard the pitter-patter of his children’s feet racing

to greet him when he came home from work. He imagined that God experiences a similar

joy when we come to him like children eager to be with their father.

Personal artifacts in the workplace. A walk among the cubicles at CFC further

reinforced the themes of faith, family, spirituality, and life change at CFC. Each cubicle

offered a unique reflection of the CFC employee who works there.

One particular workstation was noticeably tidy. A piano keyboard was on the

desk. The cloth cubicle walls and shelves contained framed pictures of sports

memorabilia from this employee’s hometown. There was a 10-year tenure plaque on

display. A small collection of books and a Bible were neatly arranged to one side. Two

childhood pictures hung on the wall alongside key chains with the words “I love you

dad.”

A workstation nearby presented a stark juxtaposition. Littered with papers the

desktop was invisible. Sticky notes surrounded the computer screen. The walls of the

cubicle could barely be seen through the dog pictures and cartoons that were tacked to the

fabric walls. Magnets clung to the metal cubicle frame and filing cabinets. There were

scores of books and Bibles. Notes of encouragement that say, “hello gorgeous,” “you are

beautiful,” and “you are loved beyond measure” shared the precious wall space of this 6’

x 8’ workstation. There were boxes overflowing with papers on the floor.


At yet another workstation family pictures and band pictures from this employees

past role as a musician were on display. A map of the world was on the wall and a plant

rested on a nearby table. There was a framed Scripture verse and nearby a sign read,

“Bang head here”. The framed picture from the golf course was a family gift that didn’t

have a spot at the house so it is at the office.

Throughout the office the artifacts found in workspaces projected the identity and

values of the workers. Yes, there were Bibles and scripture verses, but there are also

photos of secular bands, books from numerous genres including works by Plato and Sun

Tzu. Relics from high school and college, family pictures and souvenirs from

international trips abound. Many of these artifacts were physical symbols of stories of

significant life events.

There were even artifacts that belong to CFC. The twisted trailer hitch on the

table along the center aisle is the story of a nasty van and trailer accident while a band

was on tour. No one was injured. The archive of pictures, records, videos, cassettes and

CDs represent stories of days gone by. Many of the stories are deeply imbedded in CFC

culture. There was the time a band started 3 different songs at the same time. An

employee gave an entire gospel presentation with his “fly” down. It seems that each band

had a story about a time when after praying for the rain to stop, God did indeed stop the

rain. There was no lack for stories at CFC

In–depth interviews. In–depth interviews were conducted with 18 employees of

CFC. The interviews lasted 30 to 60 minutes in duration. Interviewees included people

who have worked at CFC less than a year to senior leadership with over 20 years of

tenure. Interviewees were not provided with questions before the interview. In this way


the answers would be more spontaneous and hopefully less guarded or measured. The

diversity observed at CFC was mirrored in the results of the in-depth interviews though

some trends did emerge. See Appendix A for a complete list of questions that were used

as a guideline for in-depth interviews.

Personal and corporate identity frames. CFC employees framed their identity by

a hierarchy of roles, relationships, and character/personality traits. Relational identities

such as husband, wife, friend, son, brother, firstborn, and daughter were frequently

mentioned. The “mom” identity was typically communicated with the most salience. A

couple of people responded that they honestly don’t think about their identity. Everyone

eventually included “Christ–follower” as a significant factor in their personal identity.

Many people also listed character traits as central to their identity. Words such as

authentic, creative, spiritual, learner, and responsible were quite common. Other

employees also referred to personality traits such as introvert or extrovert from the

Myers–Briggs personality assessment. Attributes from the Strengthfinders assessment

were frequently referenced as well.

Roles made up another significant category for personal identity. While some

relational identities such as wife can also be viewed as roles many people referred to their

role as leader, musician, artist, or engineer (a reflection of a college degree earned, not a

CFC role) as a significant part of their personal identity. More than one person expressed

a desire to see their identity not in their role but rather in their relationship to and with

Christ.

CFC employees overwhelmingly stated that they are asked to be Christ followers,

creative, and mission minded as part of their corporate identity. Note that specific roles


are not a salient aspect of corporate identity. CFC employees interpret corporate identity

primarily as character/personality traits, and to a lesser degree, relational. Responses

indicate that at CFC there is a bias for action, extroversion, initiative, and leadership.

Those who identified themselves as slow processors or introverted acknowledged this as

problematic at times.

One respondent indicated feeling pressured to lead a certain way. This person is a

slower processor and expresses deep concern for the well being of CFC employees who

are also slow processors. In spite of this, this person sees CFC as, “very relationship

driven, its ‘policy-phobic.’” For this person, “CFC has been a very healthy place for me

to become who God made me to be.” This statement is characteristic of many who

mentioned being, “in-process” and moving towards an identity seen as authentic and

God-given.

Not everyone enjoys such a “good fit.” One person replied, “I don’t know. I have

no idea [who CFC wants me to be].” The emotion behind this response was powerful and

saturated with pain. Other employees voiced similar responses of not being sure. Some

suggested that CFC was searching for its identity and therefore the employees are unsure

of their identity.

All of the participants in the in–depth interviews indicated that they have multiple

identities. This is due in part to the various roles and relationships they perform. Another

important factor is that CFC asks its employees to fill multiple roles. That CFC is in the

midst of significant corporate change also presents opportunities for role and or identity

changes.

There are many musicians at CFC who are no longer in a musical role. Some are


now mothers. Others, due to family and personal matters have chosen to leave a band to

work in the office. Then there are those who are no longer performing because of the

organizational changes at CFC. None of those musicians indicated that being something

other than a musician was being “fake.” Many stated that the musician identity was no

longer as important as their new identity e.g. mom, executive assistant, web developer.

For others the musician identity remained at the top of their identity hierarchy. These

employees experienced more negative feelings about their identity. In either case there is

a clear personal identity hierarchy and a contextual aspect to identity. Musicians who no

longer perform at CFC find opportunities outside of CFC to perform. One employee

remarked that these changes have resulted in a deeper understanding of identity. The

identity of “musician” was now too limiting.

Identity conflict or personal growth? It was surprising that despite the ambiguity

about work roles and methodology brought on by the change from a music focused

ministry to a more social media oriented ministry at CFC, very few employees indicated

significant conflict between their personal and work identities. Conflicts were most

frequently framed not as conflicts in identity, but conflicts in style or tactics. Only four of

the eighteen people interviewed indicated acute identity conflicts. For example, introverts

saw differences between introverts and extroverts as opportunities for personal growth.

The extroverts didn’t seem to sense the difference so acutely. People who did not identify

themselves as a leader but were asked to be a leader also framed the situation as an

opportunity for personal growth rather than an identity conflict. Even musicians who no

longer in perform roles have embraced the changes in their work roles from performer to

office worker as necessary. A couple of musicians are struggling with this change but


most embrace it as an opportunity for growth and necessary for the future of CFC.

When asked if a change in role or behavior resulted in that person feeling they

were being “fake” most people responded in the negative. One employee felt that the

sarcastic identity was not welcome at CFC. To set sarcasm aside was not seen as being

“fake,” merely an opportunity to show a different part of a multifaceted identity. When

asked about their identities such as mom, father, or brother, employees remarked that

those identities are affirmed but not asked of them at CFC. As such to not manifest that

identity was not disaffirming, it simply was not salient to the context.

An introverted employee remarked that to go have lunch with others in the staff

lounge was not consistent with that person’s identity. Yet the relational culture and

expectations at CFC put pressure on this person to enact an extroverted identity. The

employee did not consider this an identity conflict. Rather, this employee embraced this

as a challenge for personal growth and as a person who cares about people an opportunity

to enact that part of this employee’s identity. However, more than one employee who

self identified as introverted commented on the need to be more extroverted. One

employee said, “Introversion is a big part of who I am. It feels like who I am is not okay,

I have to fake it to keep people happy with me. It’s frustrating. It’s tiring. I waste energy

on keeping people happy.”

The importance and acceptance of personal growth is a common theme in these

interviews. Changes in roles or identities are most often embraced as an opportunity to

grow and develop another aspect of one’s identity. Many employees commented that

being stretched to be a leader, more extroverted, less sarcastic, and committed to

interpersonal conflict resolution actually allowed them to be more “real.”


Emotional responses to identity conflict. While most employees are currently not

experiencing identity conflict there have been times in the past when there was conflict

between personal and CFC work identity. Everyone acknowledged an experience of

negative feelings about the situation. Feelings of frustration, anger, sadness, hurt, or

being overlooked were frequently mentioned. One employee acknowledged feeling

stigmatized and another acknowledged that identity conflict was a contributing factor that

led to a diagnosis of clinical depression during an especially difficult time. One

respondent said, “I fear that if I complain much more than I have that I will be labeled a

“troublemaker” and a “whiner” and leaders will not want to work with me… I have

complained as much as I dare.” Still, in the majority of these conflicts, respondents

acknowledged that the conflict had more to do with style or tactics than identity.

Respondents indicated that any feelings of guilt were not imposed on them by CFC but

were self-imposed.

Job satisfaction and productivity during times of identity conflict. Employees

equated identity conflict with poorer job satisfaction, diminished enthusiasm, and often

times less production. In the cases where production and effectiveness waned, employees

indicated it was a result of the emotional fatigue and not an attempt to be vindictive or

passive aggressive. All expressed a desire to work with integrity and in their words,

“heartily as unto the Lord.” Less enthusiasm also led some to put limits on their work.

These employees indicated they would do their job but would be less willing to “go the

extra mile.” Employees also indicated they might become hard to work with. One person

did indicate that they actually worked harder saying, “I don’t get depressed or lack

motivation. It motivates me to improve. To prove to myself and others I can do it”


Identity reconciliation. While some employees acknowledged such coping

mechanisms as crying, exercising, creating or listening to music, and even “smashing

glass against the trash compactor,” everyone indicated that dialogue was central and

essential to the resolution process. This dialogue would take place with God, one’s self,

or others. Many people indicated that journaling is an important part of the reconciliation

process. Everyone acknowledge that prayer, talking with God, was part the reconciliation

process. Most also mentioned the importance of seeking the counsel of others. The

perception that those in leadership at CFC are, at least for the most part, approachable

and available for dialogue is very helpful to those in conflict.

Identity affirmation in the workplace. Textual analysis of the interview transcripts

reveals that there is a great sense of freedom among employees at CFC. Not all

employees feel that freedom but most do. Time and again respondents commented that

they felt they have the freedom to grow, they have the freedom to say “no,” they have the

freedom to be different, they have the freedom to approach their leaders, and they have

the freedom to fail.

Another common theme is that leaders at CFC verbally affirm the work and

efforts of the employees. “It seems like about every day someone says something to the

effect of, ‘good job, we couldn’t have done this without you’ or something else that helps

to build me up.” For most of the interviewees a simple, “good job” was affirmation

enough. Not only that, employees expressed gratitude that they felt heard and understood

by their leaders. This dialogic culture and positive feedback contributed greatly to

creating a “strong culture” corporation. In the words of one respondent, “God has shown

me that my identity is simply I am a human being of value just like everyone else and a


follower of Christ. Honest consistent trustworthy communication says to me that I am a

valuable human being.”

Other factors include strong personal alignment to corporate values, a

commitment to honest communication, and a culture of empowerment and development.

CFC leaders often speak of “pushing decisions down.” Every employee takes the MBTI

personality assessment and Strengthfinders assessment. Most have also taken the DiSC

assessment and some have taken the Birkman assessment. Leaders frequently refer to the

results of these assessments when making job assignments. For employees this is an

acknowledgement and affirmation of their personal identity. Furthermore, it

communicates that the leaders at CFC respect that identity. Lastly, many employees find

affirmation by being told that they have a career path, a future at CFC. Many feel

affirmed and appreciated because they are given the opportunity to fail and to grow.

Six respondents, who together represent nearly 60 years at CFC, could not think

of a single instance when their identity had been disaffirmed. Everyone who indicated a

disaffirming experience related it to poor communication, the most egregious being no

communication, which left people feeling uncared for and ignored. When expectations

were unclear, when honest feedback was withheld, or when there was no communication

at all, respondents indicated feelings of being disaffirmed. “When nobody says anything,

I wonder if anybody really cares, y’know”? In the words of another respondent, “I feel

invisible. I feel very unneeded here. It doesn’t matter if I am here.” It is clear from these

responses that being asked to change one’s behavior or to step into an unfamiliar role is

not necessarily disaffirming but may actually be affirming, rather when leaders say

nothing at all employees feel disaffirmed.


CFC as a “Strong” Culture Organization

CFC is a “strong” culture organization. As in other organizations with a “strong”

corporate culture, stories play a central role in shaping and enforcing that culture. This

was evidenced in the stories told by CFC employees, leaders and guests during the staff

meetings and prayer times. The story of the concert when the band started three songs at

the same time serves to reinforce the importance of creativity and the freedom to fail. As

a result of that “train wreck” the band revamped their program and made it much more

effective. The members of the band responsible for that “train wreck” are now in

leadership at CFC. The symbols in the office reinforce the stories and create a shared

history. This history is rooted in faith in God; a God who is in control of all things; a God

who loves all; a God who is using the people and products of CFC to change people’s

lives for the better. From the images of musical instruments, to twisted trailer hitches, to

the visionary slogans on the walls the message is be creative, full of faith, and

extroverted.

Also central to “strong” cultural organizations is the importance of rituals. Staff

meetings are frequently filled with various “celebrations.” Prayer and participatory

musical worship are two regularly scheduled events. Even the “free table” and “free food

table” represent rituals that reinforce commitment to one another’s welfare.

The recent decision to include all employees in the selection and definition of

corporate values is consistent with other “strong” cultural organizations that seek to treat

people as significant and self-determining beings worthy of respect. That idea is further

reinforced through the staff development efforts of the human resources department and

other leaders. The success of these efforts is heard in the common refrain in interviews


that conflicts are opportunities to grow and not really conflicts at all.

Conflicts between personal and corporate identity do exist at CFC but appear to

be the exception, not the rule. Employees who acknowledged feeling an identity conflict

expressed emotions that range from sad to depressed and stigmatized. All conflict,

whether identity or style, caused negative feelings and usually resulted in reported

diminished job satisfaction, efficiency and commitment to the organization.

While CFC employees did not use the term “Crystallized Self” they did

acknowledge that identity was multi-dimensional and situational. Each situation would

require a different hierarchy of identities. For instance, a mom no longer needs to

represent her musician identity. There may be situations where the musician identity is

salient, but at CFC the mom identity is now higher in her identity hierarchy. Even

introverts and “slow-processors” acknowledged the ability to be extroverted, or take

initiative without being “fake.”

Another prevalent theme about identity is that there is a “true” God-given

identity. This essentialist view of identity embraces identity change as a step towards a

more accurate view of one’s self, not as an actual change in identity. The employee who

had previously self-identified as a musician exemplifies this concept. When performing

was no longer an option it became clear that “musician” was a manifestation of

“creative/artistic/story teller.” This is a deeper character/personality trait based identity

that can be lived out in many different roles.

The results of this study are consistent with the “Crystallized Self” and

communication theory of identity. When interviewees were told about the crystallized

self concept they felt it was in line with their self-concept. By direct acknowledgement or


through their descriptions of identity, the idea that identity, much like a crystal, is multi-

faceted and identities are presented not all at once, but when deemed contextually

appropriate.

The overwhelming consensus on reconciling identity and role conflicts is that

dialog is central to the reconciliation process. CFC employees engaged God, others, and

even themselves in dialog. Again, this is consistent with other research findings (Hecht &

Jung, 2003: Orbe, 2004). Employees who have the freedom to discuss conflicts with their

directors, or other employees experience affirmation, an easing of negative emotions and

ultimately resolution. When a leader acknowledges to an employee that a job is a “bad

fit” and not entirely consistent with that employee’s identity the employee feels affirmed

and even empowered. It is possible that the freedom employees have to say, “no” to

leadership requests, including job placement, in this dialogic process is the most

significant factor. This affirmation and empowerment enables the employee to embrace

the new role as a growth opportunity. Dialog is also interpreted as an acknowledgment of

the humanity of the employee. The message received is that the employee is a human, not

merely a means to an end or a tool to be used. It is when dialog is not possible or not

offered from directors, conflict and negative emotions become acute and work suffers.

The most difficult circumstance occurs when dialog is absent.

Other tactics in reconciling identity conflicts were also mentioned to varying

degrees. Some employees found opportunities outside of CFC to live out identities not

contextually relevant at CFC. Some musicians are now performing with local bands.

“Creatives” also find ways to express their creative identity outside CFC by joining clubs,

or even starting their own clubs. The introverts go home and rest. When identity conflicts


become acute some employees simply leave. One interviewee announced to CFC leaders

her impending departure shortly after the interview was conducted. It is worth noting that

her departure, while mourned by CFC leaders was embraced by her. The conflict in

identity has helped to bring clarity about her identity to her. In her words, God has

revealed more of her identity to her and, “it is His will” that she moves on. Had the

identity conflict not occurred this epiphany would not have been realized. Ultimately, the

conflict is received as a growth opportunity, not conflict. Not all identity conflicts at CFC

end so neatly, but based on the interviews in this study most do.

The data suggests that identity can be framed in three ways. Identity can be

relational e.g. mom, husband, sister, child of God. Identity can also be based on the roles

that one performs e.g. musician, director, programmer, and graphic artist. Lastly, it is

possible to conceive of identity as character and personality traits such as authentic,

introverted, hard working, people oriented, fast-paced, and trustworthy. Most of the

people interviewed based their identity on a mixture from all three categories. A few did

focus on one area over another.

Early on in the study it became apparent that personal-corporate identity conflict

was not a significant issue for most employees at CFC This presented a problem since the

focus of the study was identity conflict reconciliation. As a result, data about identity

conflict reconciliation would be collected when possible, but questions were also

formulated to better understand how leaders and workers at CFC have created a “strong”

culture and largely avoided significant issues with identity conflict.

The responses indicate that opportunities for dialog with leaders are essential to

creating an affirming culture where employees feel respected. When conflicts arise


employees use dialogic methods to reconcile the conflict. The dialog may be with God,

themselves, their director, those deemed “wise council” or any combination of the above.

Many employees commented that when directors acknowledged a “poor” job fit, identity

conflict was not an issue. Rather, the worker felt respected and was more likely to receive

the role as a growth opportunity. Significant emotional distress and conflict were present

in situations where employees felt ignored or that their concerns were not heard.

Discussion

Foster a “dialogue rich” culture. From this study it appears that the fruits of a

culture rich in dialog are very positive. Dialog is identified as central to identity

reconciliation. Based on the interviews in this study when dialog is absent, dishonest, or

not permitted, the emotional response is overwhelmingly negative. The CFC culture is

generally very open to verbal and non-verbal dialog. To quote one employee, “CFC is

‘policy-phobic.’” As a result many employees feel, and exercise, great freedom in how

they express themselves. Personal workspaces are clearly a presentation of self as they

are generally teeming with personal artifacts. The attire of employees is also reflective of

an informal (“policy-phobic”) culture as t-shirts, ball caps, flip-flops, and people in

stocking feet or barefoot are common sights. All of these factors contribute to a vibrant

workplace where people are generally free to express their identity. There is also great

freedom in discussing identity and role conflicts. When directors take the initiative to

acknowledge an employee’s identity and that a particular role may be a good or poor fit

the employee is affirmed and identity conflicts are mitigated.

Introduce identity development opportunities. Leaders interested in a “strong”

corporate culture can promote that culture through awareness and acknowledgement of


employee identities. Many employees at CFC commented that identity acknowledgement

was empowering and affirming. When one employee who self-identified as one who likes

change and being outdoors was asked to take a desk job in the office it was

acknowledged as being “against his type.” In exchange for this person taking on a vital

role in the office, the role would last only one year and this person could then return to a

performing role with more variety. The use of personality assessments by the leadership

of CFC had a mitigating effect on identity conflicts. Leaders interested in creating a

“strong” culture organization may consider introducing programs specifically designed to

help employees shape and understand their identity.

Involve employees in corporate values. Employees also expressed the

importance of shared values. When personal and corporate values were closely aligned

identity conflicts were more likely to be framed not as conflicts but as growth

opportunities or style differences. With this in mind, the recent decision to include

employees in the corporate values process will likely further reduce the incidence of

identity conflict or disaffirmation.

In many ways these findings reinforce previous research on the effects of conflicts

in personal-corporate identity and the processes used to reconcile those conflicts. What is

more unique to this study are the findings that dialog is unanimously indicated as the

chief process for reconciliation. Where other studies found rebellion, passive aggressive

tendencies, “fake-self” presentations, or ignoring the conflict, CFC employees with rare

exception expressed they did not use those techniques to reconcile differences. This is

apparently due in large part to the dialogic culture at CFC. Leaders and employees are

frequently in dialogue about identity issues. Additionally, employees play an active role


in their job placement and development. In such an empowering environment the

possibility of identity conflict is reduced and what could be framed as identity conflict is

frequently framed as a style conflict or an opportunity for personal growth. The result of

this growth is often perceived to be a more authentic version of one’s true identity and

not a change in identity.


Chapter V: Summaries and Conclusions

Limitations

This study is limited in part by a sample at a single organization, the number of

respondents and time for observation. During the two months of observation at CFC

eighteen employees were interviewed. It is possible that given more time a broader

sample of employees might reveal a higher rate of identity conflict or more reconciliation

processes. To help ensure that a fair representation was sampled, employees of various

tenures, responsibilities, genders, stages of life, and stages of personal and corporate

transition were selected for in-depth interviews. A longer study would allow further study

on the effects of corporate changes from a music centric ministry to a digitally based

ministry. Additionally, the effects of involving CFC employees in the corporate values

process could be observed.

Another limitation of this study is that the researcher is an employee and

executive level leader at CFC. Though precautions were taken to prevent bias, the

possibility of bias cannot be overlooked. It is also possible that employees could have

been more guarded in their answers. Again, measures were taken to divorce the

researcher’s role as co-worker/leader from the role of researcher and to ensure anonymity

in order to mitigate employee concerns of self-incrimination or retribution.

Also, the concept of identity is very difficult to grasp from the inside or the

outside. When asked about their personal identity many respondents first replied by

asking, “What do you mean”? Steps were taken to find agreement on the definition of

identity as self-concept, but even then the concept remained elusive.


Further Study

The data in this qualitative study indicated that dialog, employee involvement in

decision-making, discouraged personal and corporate identity conflict in a “strong”

culture. Further research with other faith-based and non-faith based corporations would

be beneficial. Further research questions include: Does faith in the Christian God mitigate

identity conflict? If so, in what ways does faith in the Christian God matter to identity?

Do people of other faith and non-faith traditions have similar experiences with identity

and identity conflicts? Is it possible that an atmosphere of open and honest dialogue

without the faith element would reveal similar results of limited cases of identity

conflict? Do companies and organizations that include identity development in staff

development experience a reduced rate of identity conflicts?

CFC employees framed their identity using three categories: relationships, roles,

and character/personality traits. This offers many possibilities for further research on

identity formation. Is it possible that identities based more on character/personality traits

have less personal-corporate identity conflict than role or relationship based identities?

Do people with an essentialist view of identity experience less identity conflict than those

who embrace a phenomenological view of identity? Do people with an essentialist view

of identity reconcile identity conflict more easily or in different ways than those who

embrace a phenomenological view of identity?

Conclusion

The purpose of this study was to better understand the communication processes

that evangelical Christian workers in a “strong” culture organization use to reconcile

differences in personal-corporate identities. The data was examined in light of the


communication theory of identity and “Crystallized self” construct of identity. The

literature review indicated that employees experiencing acute identity conflict would

likely experience negative emotions that range from sad to depressed and even

stigmatization. The effects of these emotions could include decreased job satisfaction,

effectiveness, and production. In an attempt to bring congruence to personal and

corporate identities techniques such as dialog, resistance, denial and distance have been

observed in previous research. The communication theory of identity and “Crystallized

Self” theory propose that identity conflicts are resolved through the use of dialog and by

evaluating the contextual salience of the identity.

The findings of the ethnographic research at CFC are consistent with the findings

of previous research and the communication theory of identity and “Crystallized Self”

theory. Employees at CFC expressed emotional distress when encountering acute

personal-corporate identity conflict. Many of the employees noted decreased job

satisfaction and production as a result. Worth noting is that most employees embraced

possible personal-corporate identity conflict not as conflict, but as an opportunity for

personal growth. When asked to assume a new role or alter behavior employees reported

feeling affirmed and valued by the opportunity to grow and the honest communication.

Many employees also acknowledged that they considered their identity to be multi-

dimensional and hierarchical. As such it was not necessary for employees to portray all of

their identities while in the CFC environment. This multi-faceted, hierarchical identity

structure allowed employees to enact different identities without sensing conflict.

The literature review also indicated that a “strong” culture organization would be

the product of the communication of stories, myths, and rituals. Whereas the goal in a


“strong” culture organization is to treat employees, as emotional beings and free agents

ethical communication patterns can be expected to have an “I-thou” characteristic. With

some exceptions, this was found to be the case at CFC Communication patterns at CFC

were laden with stories, myths, metaphors, and symbolism. These were frequently found

in the context of rituals, most notably the Wednesday employee meetings and prayer

times. For employees at CFC the highly dialogic culture facilitated a sense of freedom,

produced a strong emotional connection to CFC and was found to be affirming. Also

consistent with a “strong” culture, employees reported strong alignment to the values of

CFC.

Leaders who seek to create a “strong-culture” organization are advised to promote

a dialogic atmosphere characterized by “I-thou” communication. Additionally, the

inclusion of employees in the identification and evaluation of values, the provision of

opportunities for personal growth and an affirmation rich atmosphere are likely to be

received as affirming and have a mitigating effect on identity conflict. Lastly, promote a

culture that encourages leaders and all employees to experience the realization of

personal identity in the workforce.


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Appendix A

Interview Introduction:

Thank you for taking time to meet with me today. As you have heard, I am

conducting research on identity. Your honest and thoughtful responses are greatly

appreciated and will be very helpful. All of your responses will be held in confidence and

will remain anonymous. Any statements that are quoted in the research will not be

attributed to you by name or by distinguishing characteristics. Your name will not be

included in any documentation. Once transcribed, the audio recording of this interview

will be erased. You may conclude the interview at any time and decline to answer any

question you do not care to answer.

Questions:

These questions will serve as a guide for the interview.

1. How do you describe your self-concept, or who are you?

2. If you have other identities or roles that are important to you in your life

what are they?

3. Are there circumstances in which you change how you self identify? If so,

why?

4. Who does Communication for Change ask you to be?

5. What identities do you have at work?

6. How have your identities been affirmed?

7. How have your identities been disaffirmed?

8. Have those identities been in conflict with your self-identity?


9. How do you reconcile, or come to terms with the conflict in those

identities?

10. Is there anything else you would like to say about identity and work?

Prompts:

• Tell me more about ______________.

• When you mentioned ______________ you seemed to feel strongly about

that. Can you tell me more about how you felt and why?

• You mentioned a couple of different roles or identities just now, in what

ways are they compatible or incompatible?


Appendix B

Informed Consent

With the approval of this organization’s leadership team, Michael Anderson will

be conducting an ethnographic study on these premises. This study is part of Mr.

Anderson’s graduate studies at Gonzaga University and not at the request of this

organization’s leadership team. The purpose of the study is to better understand the

processes of identity formation and reconciliation between a person’s self-concept and

organizational identities. This research will include on-site observation methods and, for

those who choose to participate, one-on-one thirty to forty-five minute interviews. During

the interview you will be asked various questions pertaining to your personal identity and

organizational identity.

Your participation in this study is voluntary and you may discontinue

participation at any time without penalty. All answers will be kept anonymous. Results of

this research will be made public but no names or identifying characteristics will be

mentioned.

With your consent the interview will be audio recorded for transcription purposes.

The recording will then be destroyed. Transcribed data will not have your name

associated with it.

The risks to you as an employee and participant are minimal and there is no cost

to participate.

I, _______________________, agree to participate in this research project. The study has

been thoroughly explained to me and my questions have been answered to my

satisfaction. I have read the description of this project and give my consent to participate.

____________________________ ________________

Participant’s Signature Date

I grant permission to record this interview.


Appendix C

Request for Access

Please consider this request to conduct an ethnographic study of your

organization.

Michael Anderson, a student in the Gonzaga University Communication and

Leadership master’s program, formally requests permission to conduct on-site research

on identity reconciliation. This study is designed to discover the methods that individuals

use to reconcile conflicts between their self-concept and organizational identity. The

research will involve on-site observation and one-on-one interviews. Employee

participation is voluntary and personal information will be kept confidential.

With your permission an announcement of the study will be made at an all

employee meeting and an announcement published placed on the company intranet.

Participation is open to all employees. The results of the study will be made available to

this organization’s leadership team and all employees.

The risks to the employees and this organization are minimal. It is possible that

difficult circumstances may be identified or exposed. In such an event every effort will be

made to maintain a neutral position and offer constructive, ethical options to resolve

identity conflicts.

It is also possible that positive reconciliation methods and the discussion of

relevant communication theory can offer employees and leaders helpful resources for

identity conflict reconciliation. In as much as that can be achieved the benefits to the

organization and employees could certainly be great. Ultimately, it is hoped that this

study will provide valuable information for others doing research on identity


reconciliation and also improve the leaders and employees of this organization.

Gratefully,

Michael Anderson

*****************************************

We, the undersigned, consent to allow Mr. Anderson access to this organization

and its employees, pursuant to the consent

Documents

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