Human Just Like Me: A Grounded Theory of Disrupting Dehumanization through Table Fellowship
This qualitative study proposes a grounded theory of Christian identity transformation based on the experiences of 100 undergraduate college students (in-group), reported in reflection papers, who attended a free community dinner with their neighbors who were experiencing housing insecurity or homel...
| Authors: | ; ; ; |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage Publishing
2024
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| In: |
Journal of psychology and theology
Year: 2024, Volume: 52, Issue: 3, Pages: 255-268 |
| Further subjects: | B
qualitative methodology
B theologically oriented articles B Developmental Psychology B spiritual maturity / spiritual well-being / spiritual growth B psychology and the church or ministry |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a This qualitative study proposes a grounded theory of Christian identity transformation based on the experiences of 100 undergraduate college students (in-group), reported in reflection papers, who attended a free community dinner with their neighbors who were experiencing housing insecurity or homelessness (out-group). The grounded theory that emerged from student reflection papers is that the experience of eating with an out-group in a setting that disrupts in-group/out-group social dynamics, within the context of Christian community and utilizing an action-reflection model of learning, leads to humanizing theological insights that disrupt previously held stereotypes of the out-group. Jack Mezirow’s theory of disorienting dilemmas as provoking adult learning is used to explain the transformative impact of the dinner. Extended attention is given to the theological significance of in-group/out-group boundary crossing as it relates to Karl Barth’s theological anthropology of mutuality as well as Delores Williams’ understanding of sin as invisibilization. | ||
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