Relational. Here this might mean what Xxxxx understands of the relationships or connections between people. For example, "Keren is comfortable with the breadth of Anglican Church style." Clearly, although the categorisation may be helpful in identifying the depth or complexity of a "construct", such an analysis often only gives one end (the emergent end) of a construct, and ideally therefore needs to be used as part of an ongoing discussion with a person in their identification of constructs. Therefore, in this study, these "constructs" have primarily been used to confirm (or otherwise) the constructs identified during the interview. However, this is not to deny the value of the Self Characterisations in giving a sense of a person’s core perspectives. They enable others to see not only, “...how people view themselves but how they perceive the worlds they inhabit” (Deniclo, 2003, p.125). Self Characterisations tend to include significant descriptions that help distinguish oneself from others. As Xxxxx also observes, the opening sentence of a Self Characterisation gives a good idea about the person’s view of self, the closing sentence provides an indication of where they think they might be going, and, finally, what is omitted is significant too (1991, p.247).
Relational. Here this might mean what Xxxx understands of the relationships or connections between people. For example, “She has worked ... and does not see a call to ordination ... as intrinsically different ...” If, however, we focus on key perspectives (Xxxx and Xxxx, 2004, p.131) and observe how the Self Characterisation begins, ends and what might be omitted (Xxxxxxxx, 2003, p.125), we get some additional insights. It seems that Xxxx enjoys the variety, together with the resultant challenges, that she encounters in her role and that feeling called, fulfilled and committed is important to her. How she engages with the structures effectively is also clearly an issue for her but although she sometimes feels like an outsider, she appears to value the independence this brings; connected with this is that the church is not seen as being inherently differently from other places of work. Finally, and perhaps significantly, although she overtly mentions faith she omits any explicit mention of leadership. It is interesting to see how these same issues are identified again during the interview itself and in the resultant Repertory Grid. Using the processes of Triadic Elicitation and Xxxxxxxxx as outlined in Chapter 2 Xxxx identified ten constructs: C1 Affirmed as a leader v Criticised as a leader C2 Rejecting structures of the church v Prepared to work within the structures of the church C3 Determination v Flitting C4 Openness to what a leader is v Fixed expectations of what a leader is C5 Not explicitly seen as a leader v Clearly seen as a leader C6 Enables consensus v Autocratic C7 Stick in the mud v Breath of fresh air C8 Able to make a difference v Keeping things going the same C9 Good, realistic understanding of role v Lack of clarity about role C10 Critical v Critical friend It is important to remember that each construct consists of both ends of the pole, so for example, although construct 2 is about the structures of the church and this is a significant theme for Xxxx, we can only really understand the meaning of the construct by looking at the construct as a whole. If we do, we see that, for Xxxx, the issue about structures is how to live with the tension that occurs between the two opposite ends. The interview confirmed that Xxxx was keen to learn about the structures of the Church of England but she highlighted the tension between showing you are prepared to work within the structures and yet also being willing to challenge - knowing when to keep quiet and when t...
Relational. While each of the views of dignity mentioned previously differ in their scope and reasoning, they share the commonalities that dignified beings are entitled to being treated with respect. While all human beings have dignity, individuals may be disrespected or treated unethically if one denies this. Therefore, dignity is also relational – human beings have a duty to acknowledge and respect one another through ethical attitudes and behavior. It creates responsibilities between individuals with dignity. Emphasizing this relational nature preserves “the normative force of the concept of dignity as an ideal of human interaction, recognition, and concern”. 84 Dignity establishes a distinction between moral rights and protections and legal rights and protections. Individuals experiencing homelessness are often removed from public view; they can live in uninhabitable places, experience lack of hygiene access, suffer from reduced health and healthcare options, and even face criminalization from existing in public spaces.85 Many policies and laws put in place have contributed to violating these individuals’ dignity and respect, as legal precedent does not always provide moral protection. Therefore, as humans in a social network, this holds individuals to being morally accountable to each other outside of and beyond legal precedents. 84 Xxxxxx, Xxxxxxxx. “Humane Dignity.” Page 164. 85 Langegger, Sig, and Xxxxxxx Xxxxxxx. “Invisible Homelessness: Anonymity, Exposure, and the Right to the City.” Urban Geography 37, no. 7 (October 2, 2016): 1030–48. xxxxx://xxx.xxx/10.1080/02723638.2016.1147755. In practice, this moral accountability is not always equal or symmetrical. There are instances in which accountability and reciprocity is unbalanced between two groups or individuals, such as with children and adults. However, his does not eliminate dignity’s relational nature; while individuals are not being held morally accountable in the way they should be to these individuals, it does not mean that they are not morally accountable. One such criteria that has been historically used to reduce or deny moral accountability to some individuals is their rational agency. However, as discussed in the Xxxx section of this chapter (section 2.1.1), the lack or reduction of the ability to engage in rational thought does not deny the reciprocity of moral protection. Rational thought is only one of many valuable features of humanity, that are seen in human life. As seen with young childre...
