by an employer association official: in terms of influencing those decision-making ‘And processes, I mean you run into all of the arguments from writers and producers and directors about their artistic creativity and the right to make the appropriate decisions in the interests Thus ideology informs the mutually reinforcing dynamics that constrain voice of the story.’ (Dean 2015: 50). Therefore, although the barriers to indirect voice differ in kind for women performers than for women clergy, engagement with the union is also inhibited by an occupational frame of reference which promotes tolerance to disadvantage. Such tolerance is developed within a context which exacts, in (1970) deceptively minimal phrase, Hirschman’s for ‘penalty exit’. Loyalty as penalty for exit in response to poor quality conditions All except one clergy interviewee were adamant that they found their work satisfying (see similar findings in Bagilhole, 2003 and McDuff, 2001), directly related to the ideological context of their occupation. The concepts of service, duty and cure of souls enabled both tolerance and satisfaction and commonly overrode or reframed dissatisfaction, silencing potential voice. If God had the person to serve, challenging conditions must be seen ‘called’ as part of that call. Acceptance of a Christian conviction requiring accommodation meant the majority of interviewees did not feel able, or want, to challenge the discrimination they experienced. Within these tensions can also be seen the high cost of disloyalty-through-exit: have been I really wanted to because known it was ‘There times…when walk away…yet I’ve (Methodist, A). They cannot exit a commission from not been able to do God, I’ve that’ because to do so would deny their very essence; recalling, if in more elemental terms, study of miners noted earlier. The majority of interviewees had felt the Hoffmann’s (2009) first calling to be ordained very early on in their lives, for all but one before the age of
by an employer association official: ‘And in terms of influencing those decision-making processes, I mean you run into all of the arguments from writers and producers and directors about their artistic creativity and the right to make the appropriate decisions in the interests of the story.’ Thus ideology informs the mutually reinforcing dynamics that constrain voice (Dean 2015: 50). Therefore, although the barriers to indirect voice differ in kind for women performers than for women clergy, engagement with the union is also inhibited by an occupational frame of reference which promotes tolerance to disadvantage. Such tolerance is developed within a context which exacts, in Hirschman’s (1970) deceptively minimal phrase, ‘penalty for exit’. Loyalty as penalty for exit in response to poor quality conditions All except one clergy interviewee were adamant that they found their work satisfying (see similar findings in Bagilhole, 2003 and McDuff, 2001), directly related to the ideological context of their occupation. The concepts of service, duty and cure of souls enabled both tolerance and satisfaction and commonly overrode or reframed dissatisfaction, silencing potential voice. If God had ‘called’ the person to serve, challenging conditions must be seen as part of that call. Acceptance of a Christian conviction requiring accommodation meant the majority of interviewees did not feel able, or want, to challenge the discrimination they experienced. Within these tensions can also be seen the high cost of disloyalty-through-exit: ‘There have been times…when I really wanted to walk away…yet because I’ve known it was a commission from God, I’ve not been able to do that’ (Methodist, A). They cannot exit because to do so would deny their very essence; recalling, if in more elemental terms, Hoffmann’s (2009) study of miners noted earlier. The majority of interviewees had felt the first calling to be ordained very early on in their lives, for all but one before the age of
How%20do%20we%20understand%20worker%20silence%20Final%20edit.docx