Social Inclusion of Nongovernmental Organizations ...

VOLUME 16 ISSUE 4

The International Journal of

Organizational Diversity

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Social Inclusion of Nongovernmental Organizations from the Christian Context ALFONSO CONDE LACÁRCEL, TOMAS SOLA MARTÍNEZ, AND JUAN ANTONIO LÓPEZ NÚÑEZ

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Jock Collins, University of Technology, Australia

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Caitlyn D’Aunno, Common Ground Publishing, USA

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Social Inclusion of Nongovernmental Organizations from the Christian Context Alfonso Conde Lacárcel, University of Granada, Spain Tomas Sola Martínez, University of Granada, Spain Juan Antonio López Núñez, University of Granada, Spain Abstract: One of the attributes and characteristics of human beings is their religious and transcendental aspects, the search for answers to existence through the different religions, which materialize in actions defined by the various positive values found in all of them. They both agree and collaborate in creating a more inclusive world for all people, not only talking in terms of diversity, multiculturalism, or disability, but in the case a social and educational inclusion. From this perspective we briefly present a descriptive case study of the city of Granada, Spain. We display the nonformal inclusive educational work undertaken by several nonprofit organizations with a Christian identity who wanted to collaborate with us in a thesis. We have a wider target population of diverse research that consists of more than 100 nongovernmental organizations (NGOs). We focus in this article on the acquisition of those inclusive values from the religious perspective of human beings. This research has used data collection instruments, such as validated questionnaires, interviews, and systematic observation techniques. The results obtained percentages of efficiency and are similar to those made by other nonformal inclusive education agents, in particular with greater involvement from the point of view of professionals and users. It stresses the need to strengthen the various organizational aspects and promote the visualization of the work done in these areas and educational partner agents. Keywords: Social Inclusion, Religious Values, Nonprofit Organizations, Education, Educational Research

Introduction: Inclusive Education and Religious Values

W

henever we talk about inclusive culture or educational inclusion, we take for granted a set of values that shape it and give it reasons for being. Unesco (2016) defines this as the right of the students to receive a quality education that meets their basic learning needs and enriches their lives, with special attention to children at risk or of marginalization and/or exclusion. However, before we can talk about inclusive action, it is necessary to bear in mind what values define the person and which directly impact the generation of inclusive behavior. Cultural and religious differences largely determine our social and personal behavior (Bernt 2007). In our case, we focused on an inclusive action based on Christian humanitarianism. This is projected as disinterested and selfless social action, seeking the fulfillment of man and not excluding anyone for being a person though the works with the values of the Gospel. Users from this perspective and Christian values are promoting maturity, emotional stability, the ability to reason, creativity, and a working spirit and skills according to their personal potential. In turn, they are enabling a climate of cooperation and collaboration for an inclusive coexistence from principles and Christian values. We can find in the current literature numerous references and studies to personal, ethical, or religious values. For example, there are promoters of an individual and grouped behavior (Aldieri and Autiero 2013; Boer and Fischer 2013; Reamer 2013) and also indications of social inclusion (Atkinson 2002; Ministerio de Sanidad, Servicios Sociales e Igualdad 2014) from the European and national perspective in which we are immersed in promoting a society. In this case, children with complex problems in different countries cannot access a standardized manner for some of these fundamental rights (in this case, education), related to research projects to achieve future critical citizens, professional socially committed and academically trained (e.g., Include-Ed 2011). The International Journal of Organizational Diversity Volume 16, Issue 4, 2016, www.ondiversity.com © Common Ground Publishing, Alfonso Conde Lacárcel, Tomas Sola Martínez, Juan Antonio López Núñez, All Rights Reserved Permissions: [email protected] ISSN: 2328-6261 (Print), ISSN: 2328-6229 (Online)


This whole set of initiatives for both the exclusively inclusive field (Kyriazopoulou and Weber 2009) and from other directly related fields (such as values of education, religious education or multicultural and compensatory education of the difficulties of the individual) are what determine personal and group behavior and promote an inclusive coexistence. Authors such as Bazalar-Whu and Cervera (2014), with respect to the teaching of religious values, refer us to teachers or our case educators who have to be role models, reinforcing positive inclusive behaviors, to live their lives with these and other positive values that make up the whole of inclusive education system. In this case, it is from the point of view of a nonprofit organization with a religious identity. Nonformal education is monopolizing research focused on diversity, equal opportunities, strategies, and designs or policies to implement (Rebello, Oketch, and Weisner 2014), strengthening its compensatory and complementary role in formal education systems. They may or may not always know how to reach certain parts of society and groups at risk of exclusion. This is why we propose the inclusion of these organizations formed by nongovernmental organizations (NGOs) and nonprofit organizations (NPOS). According to authors such as Ortega (1994) and Escobar (2010), NGOs and NPOS are social organizations integrated by people who interact and affirm each other in their identity and in the pursuit of common goals, which project the person as an actor of their own personal and community history, in the solution to the vital and transcendental needs of individuals and groups. They are private organizations pursuing activities to alleviate suffering, promote the interests of the poor, protect the environment, provide basic social services, or carry out community development activities. Authors such as Herrera (2006) refers to a use of nonformal education as an instrument for equal opportunities and social treatment in different educational, professional, family, and social community spaces that can be found across societies. The nonschool schedules, informal settings, educators, professionals, and volunteers in collaboration with relevant actors of the communities and individuals involved in such activities (children, youth, and families), and the use of materials and teaching strategies or training innovative and adapted to each individual situation and contextual issues can generate and promote inclusive values that may have a base or simply transcendental political and cultural partner. In the case of NPOS with a religious identity, they base their inclusive efforts in their transcendental beliefs in a higher God and a moral service to others, considering them “humans” and people who must not be excluded for their differences, strengthening their motivation and involvement. It is for all the comments so far that we should establish this interconnectional link between the transcendental and religious human values and including values that society demands its population and contexts that generate deprived socioculturally cores of exclusion.

Method Authors such as Latorre, Arnal, and Rincon (2003) speak of educational research as from its defining characteristics. They try to define a diffuse, multidisciplinary, multimethodological, and pluriparadigmatic framework in which the researcher attempts to analyze complex educational phenomena without losing objectivity and try to achieve the goals of science. Throughout the investigation we have conducted (Conde 2015), by using both a descriptive and an eclectic methodology, we have addressed the general criteria of these and their influence made on educational interventions. Subsequently, once the main research had been completed and the collection of information received, we decided to investigate the definition of each subtype of nonprofit organizations in order to establish their possible characteristic differences. The sample related to a total of seventy-five people including professionals and volunteers who worked with a total of 550 people in the main research and more than 100 NGOs that had been surveyed.

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LACÁRCEL ET AL.: SOCIAL INCLUSION OF NGOS FROM THE CHRISTIAN CONTEXT

In this sense, we focused on those NGOs with a religious identity based on data collected through questionnaires and designed with levels of reliability and adequate validity (α = 0.97 and α = 0.73). Interviews were based on the same criteria investigated. The triangulation of the information collected by different instruments in the main research (of which we present only the data referred to in the questionnaires by the style restrictions) allowed us to verify the objectives of this research. The results allowed us to establish significant differences between them and other local organizations to provide academic knowledge and above all to improve as a real necessity, as is the nonformal educational work in different social agents. The data obtained were analyzed by means of statistical computer programs (SPSS v.20.0) as well as through various techniques of discourse analysis. Therefore, we can establish the objective of this study: 1. Compare the influence of religious values in the organizational and pedagogical contexts. 2. Detect inclusive values presents in nonprofit religious organizations.

Results The analysis of the results, slightly higher in NGOs with religious identity, has focused on establishing differences on the following dimensions: 1. Level of user satisfaction with respect to personal or community treatment 2. Establishing meaningful relationships with the professionals in these organizations (mainly volunteers with a clear religious identity hired professionals essential for the development of the various programs offered and priests or religious). Are these values related to the answers given by believers or people with a transcendental concern? In this presentation, we focus exclusively on data relating to the acquisition and influence over possible values and on inclusive actions of moral and religious values of the members in these organizations. The generation favoring inclusive climates of development of compensatory educational activities with 85 percent of respondents reported a very satisfied feeling. The influence in these organizations has fundamentally religious values and/or a spiritual fraternity with compassion for helping others. It is important to check how perception among users, volunteers, and professionals differs significantly. For the latter, there is a lot of work to be done to promote effective inclusion from these religious beliefs and convictions. The percentage of the personnel carrying out their low educational activities drops to almost 47 percent of total covenant, within the perception of users as we can see in Figure 1.

Figure 1: Generation of Inclusive Climates Christian NGOs Source: Own Elaboration

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Another aspect to consider in this mission is that the vision is strongly marked by values of religious beliefs (in this case Catholic). The creations are values of justice, social responsibility, and cooperation. Almost 66 percent of those surveyed at the user level said they were totally satisfied in regards to the nonformal activities carried out. For professionals, however, this could still be improved, Forty-seven percent partially agreed and 40 percent totally agreed with the statement proposed. This can be seen in Figure 2.

Figure 2: Generation of Inclusive Values in Christian NGOs Source: Own Elaboration

Likewise, 33 percent were in total agreement and 26.7 percent were quite satisfied with the statement referring to the conduct of activities that sought to modify inappropriate behavior or environments favoring social exclusion. On the other hand, if we look at the staff point of view that integrates the template of these socioeducational agents, we have a number of disadvantages when making their actions inclusive. The highest percentages of the agreement we can find is a lack of motivation and the presence of personal problems that need to be addressed by users before they can intervene educationally. Another high percentage of agreement is that they are understood to be a service for the community not only to believers but to all people with different ideology or beliefs (42 percent and 43 percent respectively). However, with regard to the presence of these personal problems that hinder possible inclusive actions, only 17 percent of secular organizations consider that they have an effect. Thirteen percent of lay NGOs regarded the lack of motivation as the main disadvantage at the time of performing inclusive actions. This can be seen in Figure 3.

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Figure 3: Main Disadvantages at the Time of Performing Inclusive Actions Source: Own Elaboration

From the point of view of users, 59 percent are completely satisfied with the indications given to help them comment on the progress and difficulties. If we compare these data with other organizations with a secular identity of social commitment, we can appreciate from the initial study that inappropriate behavior and the modification of behavior percentage values are greater in other organizations (36.7 percent and 41 percent respectively of the values discussed above at this point). Also, the total development of positive values of justice, social responsibility, and cooperation was seen in only by 35 percent of staff of secular organizations. Forty-four percent partially agreed with this statement as can be seen in Figure 4.

Figure 4: Comparative about Generating Inclusive Values Point between Christian and Secular NGOs Source: Own Elaboration

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We can see in these data that, with Catholic religious entities investigated, there is a positive differentiation. It can be estimated that the transcendent and religious values of teaching others educationally and socially are accepted as positive and favorable values. Additionally, if we analyze gender in the different variables investigated by users, no significant differences in perceptions on various aspects mentioned above can be appreciated, as we can see in Tables 1 and 2. Table 1: Statistics of Group Users of NGOs, NPOs with a Religious Character I am satisfied to belong to this NGO/association. Customers age NGO. I have confidence in the NGO/association. The organization and operation of NGO/association are good. Staff and volunteers attend to me when I raise any issue. Staff responds to my needs, complaints, and suggestions. I am satisfied with the proposed activities. The teaching received has quality. Coexistence is good. Values of cooperation, justice, responsibility are developed. Conflicts are resolved through dialogue. Professionals and volunteers are concerned about users. Progress and difficulties are discussed during activities. I have a personal degree of user satisfaction.

Customers Sex N NGO Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Male 13 Female 47 Source: Own Elaboration

Average 3.58 3.87 18.83 16.64 3.42 3.85 3.58 3.77 3.25 3.83 3.33 3.77 3.58 3.81 3.58 3.83 3.75 3.89 3.92 3.72 3.17 3.66 3.92 3.91 3.67 3.66 5.17 5.45

Deviance typ. .515 .397 18.732 17.860 .669 .416 .996 .633 1.138 .481 1.073 .520 .669 .537 .669 .524 .965 .312 .793 .540 1.267 .668 .515 .351 1.073 .600 1.030 .951

Error typ. average .149 .058 5.407 2.605 .193 .061 .288 .092 .329 .070 .310 .076 .193 .078 .193 .076 .279 .045 .229 .079 .366 .098 .149 .051 .310 .088 .297 .139

In regards to the variables concerning confidence in the nongovernmental organization, or attention to users by volunteers and staff in the problem moments, these are associated with climates that favor the creation of social inclusion. Female showed a slightly higher response rates compared to the males. Males had a higher average in response in the item or variable relating to the generation of values of cooperation, justice, and responsibility than females.

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Table 2: Independent Samples Test Levene tests for equal variances

T test for equality of means

95% confidence interval for the difference Lower Upper

F

Sig.

t

gl

Sig. (bilater al)

6.735

.012

-2.117 -1.812

57 14.504

.039 .091

-.289 -.289

.136 .160

-.562 -.630

-.016 .052

10.150

.002

-2.826 -2.147

57 13.250

.006 .051

-.434 -.434

.154 .202

-.742 -.871

-.127 .002

3.057

.086

-.787 -.605

57 13.350

.435 .556

-.183 -.183

.232 .302

-.647 -.833

.282 .468

19.383

.000

-2.713 -1.726

57 12.020

.009 .110

-.580 -.580

.214 .336

-1.008 -1.312

-.152 .152

11.068

.002

-2.016 -1.357

57 12.346

.049 .199

-.433 -.433

.215 .319

-.862 -1.125

-.003 .260

2.084

.154

-1.232 -1.081

57 14.830

.223 .297

-.225 -.225

.183 .208

-.591 -.670

.141 .219

2.680

.107

-1.373 -1.187

57 14.637

.175 .254

-.246 -.246

.179 .208

-.606 -.690

.113 .197

20.908

.000

-.874 -.509

57 11.591

.386 .621

-.144 -.144

.164 .282

-.473 -.761

.185 .474

2.331

.132

1.001 .798

57 13.711

.321 .438

.193 .193

.193 .242

-.193 -.327

.580 .713

9.289

.003

-1.861 -1.302

57 12.603

.068 .216

-.493 -.493

.265 .379

-1.023 -1.313

.037 .328

Professionals and volunteers are concerned by users.

1.181

.282

.014 .011

57 13.715

.989 .991

.002 .002

.125 .157

-.249 -.336

.253 .340

Progress and difficulties are discussed during activities.

3.916

.053

.031 .022

57 12.806

.976 .983

.007 .007

.232 .322

-.457 -.689

.471 .704

Personal degree of user satisfaction.

.001

.970

-.896 -.854

57 16.130

.374 .406

-.280 -.280

.313 .328

-.906 -.975

.346 .415

I am satisfied to belong to this NGO, association. I have confidence in the NGO, association. The organization and operation of NG, assoc. are good. Staff and volunteers attend me when I raise any issue. Respond to my needs, complaints, and suggestions. I am satisfied with the proposed activities. The teaching received has quality. Coexistence is good. Values of cooperation, justice, responsibility are developed. Conflicts are resolved through dialogue.

Difference of means

Error typ. difference

Source: Own Elaboration

Conclusions According to the comparison that we have made in this document, based on only aspects related to the acquisition, promotion, interrelation, and influence of religious and transcendental values and inclusive actions, we believe it is necessary to address the transcendental aspects of human beings, of faith and religious beliefs as promoters of altruistic action, collaborative, and inclusive to this level a complementary educational partner in formal education systems and organizations.

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As we have been able to establish through the obtained results, it is possible to appreciate a greater implication on the part of the staff with transcendental and religious values that favors inclusive climates. We cannot ignore, from academic and research perspectives, the influence exerted by this kind of values, in individuals and groups promoting fair education for all children, regardless of the difficult contextual and personal variables that may face. From this perspective, educational or training activities that we pretend to carry out as professionals—believers or not—must attend a special sensitivity in those contexts and communities where religious values are deeply rooted and are influential by accumulated tradition. After various incidents in which we find the social and political coexistence of citizens in different media, there is an appropriate action level of recreational or educational activities that promote social inclusion. These must integrate different ideas and impressions of people which form part of communities. This is only a starting point—another aspect of inclusion that must be taken into account to conform in full (Sola, Lorenzo, and Raso 2011)—but at the same time it is a part of the fundamental prism that makes all-inclusive action. For this reason, we propose to continue working on this line of research focusing on the values as a motivational factor of inclusive social actions with a strong, educational, or training purpose, in collaboration with various professionals and academics and from the observed environment. What affects individuals and communities when carrying out inclusive actions in their immediate environments? To do this, a questionnaire based on the acquisition and influence of personal values is being developed. It highlights the priorities for the individual, which are defined as counter values in this regard and what we find today in the reality of Spain.

REFERENCES Aldieri, Luigi, and Giuseppina Autiero. 2013. “Religious Values, Secular Education and Development: Empirical Evidence from Some Latin American Countries.” Review of Applied Socio-Economic Research 5(1): 15–32. Atkinson, Tony. 2002. Social Indicators: The EU and Social Inclusion. Oxford: OUP. Bazalar-Whu, Rosa Elvira, and Mirtha Flor Cervera. 2014. “La práctica de valores humanos en los docentes de educación religiosa.” Consensus 19 (1): 61–83. Bernt, Frank. 2007. “Una fe que haga justicia: orientaciones religiosas y sus correlaciones sociales.” Ciencia Psicológica I (2): 171–78. Boer, Diana, and Ronald Fischer. 2013. “How and When Do Personal Values Guide Our Attitudes and Sociality? Explaining Cross-Cultural Variability in Attitude–Value Linkages.” Psychological Bulletin 139 (5): 1113. Conde, Alfonso. 2015. Eficacia de los Estándares de Calidad Educativa en la Educación No Formal: Estudio sobre el Grado de Implantación del Modelo EFQM y la Norma ONG con Calidad en ONGS y ONL que Desarrollan Actividades Educativas en la Provincia de Granada. Tesis doctoral. Granada: Universidad de Granada. Accessed August 25, 2015. https://www.educacion.gob.es/teseo/mostrarRef.do?ref=1169652. Conde, Alfonso, and Juan Antonio López Núñez. 2013. “Diseño de un cuestionario para la aplicación de los estándares de calidad educativa a la educación no formal.” Revista de ciencias de la educación: Órgano del Instituto Calasanz de Ciencias de la Educación 235: 263–82.

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Escobar, Ricardo. 2010. “Las ONG como organizaciones sociales y agentes de transformación de la realidad: Desarrollo histórico, evolución y clasificación.” Diálogos de Saberes: Investigaciones y Ciencias Sociales, no. 32: 121–31. Gómez, Aitor, Lidia Puigvert, and Ramón Flecha. 2011. “Critical Communicative Methodology: Informing Real Social Transformation through Research.” Qualitative Inquiry 17 (3): 235–45. Herrera, Mª del Mar. 2006. “La educación no formal en España.” Revista de estudios de juventud, no. 74: 11–26. Include-Ed. 2010. Strategies for Inclusion and Social Cohesion from Education in Europe. Integrated project. Accessed April 18, 2016. http://creaub.info/included/about. Kyriazopoulou, Mary, and Harald Weber, eds. 2009. Desarrollo de indicadores sobre educación inclusiva en Europa. Denmark: European Agency for Development in Special Needs Education. Accessed April 20, 2016. https://www.european-agency.org/sites/default /files/development-of-a-set-of-indicators-for-inclusive-education-in-europe_indicators -ES.pdf. Latorre, Antonio, Justo Arnal, and Delio del Rincón. 2003. Bases metodológicas de la investigación educativa. Barcelona: Experiencia. Ministerio de Sanidad, Servicios Sociales e Igualdad. 2014. Plan nacional de acción para la inclusión social del Reino de España 2013-2016. Madrid: Centro de Publicaciones. Accessed April 20, 2016. http://www.msssi.gob.es/ssi/familiasInfancia/inclusionSocial /docs/PlanNacionalAccionInclusionSocial_2013_2016.pdf. Ortega, Eduardo. 1994. Las ONGD y la crisis del desarrollo: un análisis de la cooperación con Centroamérica. Madrid: IEPALA. Reamer, Frederic. 2013. Social Work Values and Ethics. New York: Columbia University Press. Rebello, Pia, Moses Oketch, and Thomas Weisner. 2014. “Nonformal Education and Learning.” In Learning and Education in Developing Countries, edited by Daniel Wagner, 74–90. New York: Palgrave MacMillan. Sola, Tomas, Lorenzo Manuel, and Francisco Raso. 2011. “La nueva cultura inclusiva escolar en los escenarios de crisis.” En Las instituciones educativas ante la crisis económica, edited by Manuel Lorenzo, Tomas Sola, Manuel López, Cesar Torres, and Francisco, Raso, 27–44. Barcelona: Davinci. UNESCO. 2016. Definición de inclusión. Accessed April 18, 2016. http://www.unesco.org /new/es/inclusive-education.

ABOUT THE AUTHORS Dr. Alfonso Conde Lacárcel: Professor, Faculty of Science Education, Department of Didactic and School Organization, University of Granada, Granada, Spain Dr. Tomas Sola Martinez: Chatedrátic and Doctor Honoris Causa from Twenty-Two Latin American Universities; Director, AREA HUM672; Faculty of Science Education, Department of Didactic and School Organization, University of Granada, Granada, Spain Juan Antonio Lopez Núñez: Professor, Faculty of Science Education, Department of Didactic and School Organization, University of Granada, Granada, Spain

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The International Journal of Organizational Diversity is one of four thematically focused journals in the family of journals that support the Diversity knowledge community—its journals, book series, conference and online community. It is a section of The International Journal of Diversity in Organizations, Communities and Nations. “Managing diversity” has emerged as a distinct agenda in the business and economics of diversity. This focus encompasses organizational diversity in private, public, public, and including workplace workplace and community community organizations, organizations, including culture, promotion, human human resource resource culture, recruitment recruitment and and promotion, development, team work and relationships with diverse development, team work and relationships with diverse clienteles. clienteles. The International Journal of Organizational Diversity includes analyses of the impact of The International Journal of Organizational Diversity government and regulatory policies on workplace includes analyses of the impact of government and diversity and discusses various management practices regulatory policies on workplace diversity and discussthatvarious promote and encourage inclusivity. exploresand the es management practices that Itpromote local and global diversity, as well as the full range of encourage inclusivity. It explores the local and global diversity workplaces, from gender, issues of as diversity, well asarising the fullinrange of issues of diversity to sexual orientation, tofrom culture and to language, to arising in workplaces, gender, sexual orientadisability. tion, to culture and language, to disability.

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