UNDERSTANDINGTHE EVOLVINGROLEOF ...© Society for Human Resource Management. Reprinted with...

PART II

UNDERSTANDINGTHEEVOLVINGROLEOFCULTURALDIVERSITYINTHEWORKPLACE

� 35

Long before the now famous Hudson Report sent shock wavesthrough corporate America in 1987 with its predictions about

demographic changes affecting the workforce, diversity was on theradar screens of forward-thinking business leaders across the country.EEO laws of the 1960s and 1970s and affirmative action requirementswere already putting attention on equity in the workplace, and immi-gration was bringing a wider range of cultures and languages to boththe workforce and marketplace. Finally, global business realities werehighlighting the need for increased cultural understanding and flexi-bility. Because of vision and necessity, companies began to understandthat diversity was a business issue and managing it effectively was astrategic imperative for growth and survival.

�� Laying the Foundation With an Inclusive Definition of Diversity

Diversity is not a liberal ideological movement, to be supported orresisted. Rather, it is a reality in today’s business environment.Managed well, diversity provides benefits that increase success.

4THE EFFECTIVE MANAGEMENTOF CULTURAL DIVERSITY

� Lee Gardenswartz and Anita Rowe

36–––�–––Understanding the Evolving Role of Cultural Diversity in the Workplace

However, when ignored or mismanaged, it brings challenges and obstacles that canhinder the organization’s ability to succeed.The right question then is not, do we haveto deal with diversity, but rather, how do wemanage it to reap its potential benefits? Atits core, diversity is about inclusion andexclusion. The foundation for effectivelyleveraging diversity lies in defining it in abroad and inclusive way. Organizationsthat define it broadly, involving all dimen-sions of similarity and difference aroundwhich there are inclusions and exclusionsthat affect the business, find that there isgreater buy-in and strategic relevance.There is also a stronger business case andless resistance when all in the organizationcan see themselves reflected in the defini-tion and can identify inclusions and exclu-sions that play out in the organization everyday through us-versus-them attitudes,stereotypes, assumptions, preconceivedexpectations, and differences in treatment.

Our model, the Four Layers of Diversity(Figure 4.1), is used in many organizationsacross the country to frame the issue andencourage discussion and involvement inmanaging diversity. The multiple dimen-sions of diversity around which there isinclusion and exclusion are depicted infour concentric circles. Personality, relat-ing to individual style and characteristics,is in the center. Whether a person is anintrovert or extrovert, reflective or expres-sive, quick paced or methodical, a thinkeror a doer, for example, all influence howthe individual will be treated, get alongwith others, and progress in the organiza-tion. The second layer, the InternalDimensions, comprises the six aspects ofourselves over which we have little control.Our gender, age, sexual orientation, race,ethnicity, and physical ability are for themost part not choices, yet they influenceour treatment in organizations, the roleswe play in life, and the expectations of us,

both our own and others. The third layer,External Dimensions, comprises those that are the result of life experiences andchoices. Aspects such as religion, educa-tion, marital status, work experience, andrecreational habits are areas around whichemployees can connect or disconnect, bevalued or disrespected, depending on howthese dimensions are seen and used.

The last layer, Organizational Dimen -sions, contains those aspects of similarityand differences that are part of work in the organization. What difference might itmake if someone is the CEO or an entry-level employee, in marketing, manufac-turing, human resources, or customerservice, a manager or a union shop stew-ard? These dimensions also affect bothtreatment of employees and productivity ofthe organization.

All these aspects represent areas inwhich there may be similarity and commonground as well as differences. When wellmanaged, these differences have the poten-tial to bring new perspectives, ideas, andviewpoints needed by the organization.However, if mismanaged, they can sow theseeds of conflict and misunderstandingthat sabotage teamwork and productivityand hinder effectiveness. To maximize theability to manage this complex set of differ-ences, organizations need to have a frame-work and strategy. The following three areasof focus offer a framework.

�� A Framework for Managing Diversity asOrganizational Change

Over the years, we have witnessed and beenpart of many diversity initiatives and strate-gies. Some worked effectively, some only in part, but few accomplished all of theiroriginal objectives. Those that came out of a

4 The Effective Management of Cultural Diversity–––�–––37

“check off the box” mentality or were look-ing for a quick fix never had traction and hadlittle impact. The efforts that had longevitydid so because they were thorough andaffected the structure at an operational level.

Diversity benefits are leveraged success-fully when an initiative is looked at as aculture change intervention with both

people and systems interlocked and work-ing for the benefit of the whole. This kindof change is almost always an unwieldyprocess that takes time, tenacity, anddetermination to see it through. The fol-lowing framework creates a manageablestructure for getting through the processand yielding results.

Figure 4.1 The Four Layers of Diversity

MaritalStatus

GeographicLocation

Functional Level/Classification

WorkContent/

FieldManagement

Status

UnionAffiliation

WorkLocation

Seniority

Division/DepartmentUnit/Group

Age

Gender

SexualOrientation

PhysicalAbility

Ethnicity

Race

Personality

Income

PersonalHabits

RecreationalHabits

EducationalBackground

WorkExperience

Appearance

ParentalStatus

Religion

External Dimensions

Organizational Dimensions

Internal Dimensions

SOURCE: © Society for Human Resource Management. Reprinted with permission. From Gardenswartz & Rowe(2003); Internal Dimensions and External Dimensions, adapted from Loden & Rosener (1991).


For an organization to get its arms aroundthe complexity of diversity culture change,it needs to focus on three arenas:(1) individual attitudes and behaviors,(2) managerial skills and practices, and(3) organi zational values and policies.The individual attitudes and behaviorscomponent asks employees to do someintrapersonal work that involves identi-fying their attitudes and beliefs on a widerange of topics such as how they feel aboutmultiple languages spoken in the workplace;attitudes toward whether coworkers can beopenly gay in the workplace; conflictingunion and management positions on anynumber of policies; and the hottest diver-sity topic of the early 2000s—generationaldifferences, or how 20-somethings and60-somethings vary in their view of theworld of work. Change in this arenarequires identifying and acknowledgingthe feelings that come from these differ-ences and the behaviors that result as well.For example, if my attitude toward 20-somethings is that they are shallow anduncommitted, my behavior is likely to bestandoffish, uncollaborative, and unre-sponsive in helping them acculturate tothe organization. These behaviors willultimately affect organizational culture,outreach, and openness to fellow employ-ees as well as services delivered to cus-tomers. Training to affect individualattitudes and behaviors has probablyyielded the most success in diversity initia-tives over the last 25 years. There are manyremarkable and impressive examples ofchange that we have seen. They are a nec-essary first step but insufficient to changethe culture of the organization.

The second arena in which change needsto takes place is that of managerial skills andpractices. The essence of this change is therecognition that one style of managementdoes not fit all. Managerial practices mustbe tailored to suit a wide range of employees.

Depending on one’s culture, for example,feedback about performance may be deliv-ered very directly, or it may also be given ina much more indirect and subtle way,sometimes with the help of an intermediaryor cultural interpreter. Another example ofthe wide range of practices needed has to dowith norms involving meeting participationand giving feedback to bosses. In hierarchi-cal cultures, direct questions or feedbackto a boss would be unthinkable, yet it isexpected in most parts of the United States.Another cultural difference is how pats onthe back or other positive reinforcementsare given. Properly acknowledging exem-plary performance requires cultural knowl-edge and sensitivity. In many cultures,public acknowledgment is totally humiliat-ing. In such cases, acknowledging goodwork, perhaps with a very private and quietthank you or a note in the employee’s file,works wonders, instead of public acknowl-edgment, which could be mortifying.Managers need to know these differencesamong their employees because they affectconflict resolution, accountability, teamcohesion, commitment, and ultimatelywork performance.

The last arena of change that is requiredto successfully leverage diversity involveschanges in organizational values and poli-cies. This area is the most complex inwhich to make progress, and we have seenthe least success here. Adjusting the pro-motional system, for example, or howpeople are hired and recruited to create abroader talent pool and a more equitableorganization, requires complex work thathas many steps. For example, how do youbegin the process of selecting recruiterswho themselves are diverse? And if theyare diverse by the internal dimensions,that does not necessarily mean they areopen to differences and are themselvesobjective about others. Sometimes theypush for people who look or act like them.


Sensitizing recruiters is only one step ina longer process. How do you then makesure you have broad hiring panels? Whatare the policies and practices around cre-ating an equitable posting system? Wherein the feedback-gathering process do youget feedback from employees about howthe system works? How do you hold man-agers accountable for the diversity changesyou are trying to achieve? And once anorganization gets the feedback, who ischarged with the follow-through of usinginput and implementing the changes? It’smethodical and can be tedious, but it isvery important. Organizations that stickwith the detailed process can reap justrewards, but these changes don’t happenwithout absolute commitment and follow-through. Our caveat here is this: Be mind-ful of the law of unintended consequences.When one system is fixed, undoubtedlyother glitches crop up elsewhere. Oneuniversity medical center worked veryhard to create relief for employees withyoung children. They did so, but the bur-den then fell to those who had no childrenor whose children were no longer athome, and a new problem resulted. Thatwas the end result, but certainly not theinitial intent. Thinking strategically andcleverly about all possible outcomes isabsolutely critical.

To make culture change happen, we sug-gest the following seven-step process. Whilethe steps are presented here in a linear fash-ion for conceptual purposes, often manysteps may be going on at the same time.

STEP 1: GENERATING EXECUTIVE COMMITMENT

Where the leadership of an organizationgoes, the rest of the organization will follow.In all our years of doing this work, on onlyone occasion have we seen a grassroots

effort lead to success. For the most part,executives have to lead the way. It is, how-ever, fallacious to assume that leadership isonly at the executive level. Employees atevery level of the organization need todemonstrate leadership on this topic ifdiversity is really to permeate culture. Thequestion is, how do you make the case forit so that everyone buys in?

The business case is about capturingtalent, understanding markets, utilizingdiverse perspectives for innovation,knowing how and how not to pitch prod-ucts, and, ultimately, how to generateemployee commitment. Executive leadersneed to be role models and advocates forthis strategic focus. They can do this byusing their bully pulpit and talking aboutit. They can demonstrate support by talk-ing about how important it is in newslet-ters, online, or by introducing trainingclasses and attending them as well. We hadone CEO chair the companywide diversitycouncil, and at every meeting, businessunit leaders knew they would be heldaccountable for reporting their progress.Another division leader wanted to havediversity integrated into the organizationthrough a leadership and team-buildinglens and had classes to teach this. Becausethe sites were far-flung, he made a videothat was shown at the beginning and endof every session. No one mistook theimportance of this work. On the otherhand, we have had people tell us that intheir organizations, diversity is the lastthing mentioned and the first they elimi-nated when time and money was in shortsupply. The message about the priorityplaced on diversity always gets out. Thisreminds us of what Ralph Waldo Emersonsaid about 150 years ago: “I can’t hear whatyou’re saying because who you are rings soloudly in my ears.” People cannot and willnot be fooled. Real commitment is trans-parent . . . so is the lack of it.


STEP II: ASSESSMENT

Experts agree, and experience in orga-nizations validates, that effective diversitymanagement is data driven. Setting off tocreate a strategy without having accuratedata is like starting on a journey into a newterritory blindfolded and without a map.The essential task of assessment is twofold.First, assessment helps the organizationunderstand its current state regardingdiversity. It provides data to see wherethere are exclusions that are hindering theorganization’s effectiveness or ability toachieve its goals and where there might beadditional inclusions that could help.These data help the organization identifyneeds and then set priorities, goals, andobjectives for its diversity strategic plan.Second, assessment provides data thatserve as a benchmark to measure againstonce the strategy is implemented.

Four methods can be used to collectassessment data. A review of existing data isoften the first step. Employee opinion sur-vey results; customer satisfaction informa-tion; demographic data about the workforce,labor force, and marketplace; turnover sta-tistics; and grievances and complaints areexamples of the wealth of information thatorganizations can find in their store ofalready existing data. Another method isthrough interviews with leaders, which canprovide information about goals andexpectations for diversity and perceptionsof challenges and obstacles. A thirdmethod, convening focus groups withmanagers, supervisors, and employees, cangive the organization critical informationabout employees’ perceptions of treatmentand inclusions and exclusions that affectthe organization. Finally, survey question-naires can give statistical information aboutemployees’ perceptions of the organiza-tion’s diversity management. All thesesources of data provide key information

needed to clarify the business case for thediversity initiative and to identify areas offocus for plans and changes. A tangentialbenefit of assessment is that the process alsoserves to communicate and educate aboutdiversity and involves staff in the process atan early stage.

STEP III: DIVERSITY COUNCIL

Questions are frequently asked about thepurpose and use of diversity councils. Aculture change process needs some infra-structure in the organization to guide theprocess, and diversity councils are a com-mon vehicle to use. Their purposes are sev-eral. They can be a two-way communicationvehicle, getting feedback from employeesand giving it to executives as the beginningof dialogue, and in the other direction,explaining diversity and the initiative toemployees. They can keep diversity on theradar screen and field answers to the ques-tions of what and why regarding diversity.They can also be a visible structure, signal-ing that diversity is relevant. The councilshould be a body that reflects the wholeorganization. In other words, when peoplesee diversity council members, at least oneperson on the council should reflect themby work unit, location, gender, age, race,and other diversity dimensions.

The primary task of most councils isto define obstacles and opportunities forincreasing organizational effectiveness,then make recommendations that can beconsidered at the highest levels of theorganization and given to the appropriatestructures to be acted on. They also mon-itor change process and evaluate results.Diversity councils rarely do the long-termchange work themselves because councilmembers all have full-time jobs.

For the council to function effectively, inour experience, it needs 2 days of training


prior to its initial work. Day 1 focuses ondiversity content training so members canmore fully understand themselves, theirown reactions to differences, what diver-sity is and how it affects the organization.Day 2 is a planning day when the councilsets up its own norms and determines howto get data so it can do its work. It definesits mission and begins the discussion ofgoal setting and measures of success. Tohelp them be effective after the initial session,there needs to be consistency in meetingtimes with meetings no longer than amonth apart. Ongoing training and teamdevelopment is a critical factor in effectivecouncils. The best chance for success takesplace when there is adequate and ongoingtraining, work on relevant issues, adher-ence to agreed-upon norms, and account-ability by all involved.

STEP IV: SYSTEMS CHANGES

For diversity management to be effec-tive, more than awareness and sensitivityis required. Organizational systems andoperational practices need to be alignedwith diversity goals. Systems such asrecruitment, hiring, promotion/career devel-opment, and compensation/benefits,which affect how the organization treatsemployees and uses diversity, need to beexamined and often modified. Organizationssometimes find they need to conduct payequity reviews, adjust scheduling and ben-efits, and revamp promotional processesto ensure fairness and equal access. Settingdiversity performance objectives for staff,using diverse hiring panels, and requiringmanagers to look at a diverse slate of can-didates before making a hiring decisionare other examples of systems changes thatare often made. Others include the estab-lishment of affinity groups or employeeassociations and mentoring processes,

making promotional criteria and processesmore transparent, and expanding out-reach efforts in recruiting. All of thesechanges are aimed at enhancing the orga-nization’s ability to recruit and retaintop talent and leverage the differencesthey bring.

STEP V: TRAINING

Training frequently gets a bum rap fornot changing organizations. It is notdesigned to do that. Training can createawareness and help people develop knowl-edge and skills, and the awareness, knowl-edge, and skills gained through trainingcan ultimately result in behavior changethroughout the organization at individualand team levels. However, it cannot carrythe weight of culture change.

The primary initial content areas fordiversity training start with what it is andwhy it matters.

Each organization needs its own defini-tion of diversity and business case. Theother two essential components of basictraining center on understanding culture atorganizational, team, national, and per-sonal levels and how it influences interac-tions and behavior on the job, and alsounderstanding and managing the phenom-ena of stereotypes, prejudice, and assump-tions. Human beings have always engagedin this prejudgment and labeling process;however, there are ways to manage ourimmediate unconscious assumptions better,and helping employees learn those ways ispart of the content. Beyond basic diversitytraining, there can also be managementtraining on topics such as building diverseteams, giving performance reviews effec-tively across different cultures, and han-dling anger and conflict successfully indiverse groups. Regardless of what contentone focuses on, our suggestion is to integrate


diversity into already existing training. Forexample, weaving it into the current super-visorial training is an effective way to lever-age diversity. That way it becomes integratedmore effectively into all training, appearsmore relevant and application oriented,and faces less resistance when it does notstand alone. In addition, measurementand accountability are essential. What isexpected from people as a result of thetraining effort? Tying the application todaily work gets people’s attention, commandsrespect, and leads to results.

STEP VI: MEASUREMENT AND EVALUATION

One of our best teachers, Dr. John E.Jones, used to say, “What gets measured gets done, and what gets rewarded getsrepeated.” Measuring the effects of diversitychange efforts and evaluating the results iscritical. Measurement gives credibility byproviding data that show results, and it alsouncovers information that can serve asfeedback for continual improvement.

Two kinds of questions need to beanswered. The first has to do with theprocess, and the second has to do withresults. Both process and results need tobe monitored to gain the most from eval-uation. Process measures assess how wedid, what went well, what didn’t, and why.For example, how many employees partic-ipated in the mentoring program, andwhat was their feedback on the experi-ence? Results measure what difference itmade for the organization.

For example, what was the percentageof decrease in turnover, and how much didthat save the organization?

Measurement is inherently a compara-tive process, so it needs to be planned fromthe beginning. Specific criteria and mea-sures need to be set at the beginning of the plan—for example, an increase in the

demographic representation of under-represented groups, an increase in sales inparticular markets, a decrease in turnover,or a reduction of disparity between groupsin employee satisfaction results. Then, datarelative to criteria are collected as the plan isimplemented. Assessment data gathered atthe beginning can serve as a baseline tomeasure against, and both hard and softmeasures can be used. Hard measures suchas sales, productivity, turnover, customerretention, and demographic representationstatistics are critical. However, soft mea-sures such as customer and employee surveyscores and hotline calls also give valuableinformation about the impact and results ofdiversity strategy implementation.

STEP VII: INTEGRATION

An organization knows it is successful atits change process when it no longer has tomake diversity a stand-alone topic becauseit has become part of all operations.Creating a feedback loop so that proce-dures continue to be improved andrefined and new areas for inclusion arepinpointed is key. This continuous loopkeeps both the systems and the outcomesviable and significant while also ensuringboth relevance and results. Managingdiversity is a continually evolving processaimed at ongoing improvement for thesuccess of the organization.

�� Discussion Questions

1. How is diversity a strategic businessimperative for organizations?

2. What are the reasons for using abroad and inclusive definition ofdiversity in creating a strategy forleveraging it?


3. How might the different dimensionsof diversity affect operations, team-work, productivity, and effectiveness?Which have had the most impact inyour experience in organizations?Give some examples.

4. Why is executive-level support impor-tant, and what are some keys to gainingleadership commitment?

5. What expectations exist for the diver-sity council? Who might they reportto, and how much clout should thisperson have?

6. What roadblocks might exist toreleasing people for diversity councilwork, and how can these obstacles beeliminated?

7. What are some examples of systemschanges that can increase inclusion tohelp achieve organizational goals?

8. What are some essential elements ofeffective diversity training?

9. Into what current training curriculumcould elements of diversity be folded?

10. Why is assessment and measurementimportant in managing diversityeffectively?

11. Where is there obvious need and oppor-tunity within the organization, and withconsumers, to leverage diversity?

12. What parts of an organization’s pasthistory might affect attitudes towardembarking on this change?

13. What pre-work can be done to mini-mize the cynicism resulting from pastexperiences that were unproductive?

�� References

Gardenswartz, L., & Rowe, A. (2003). Diverseteams at work: Capitalizing on the powerof diversity. Alexandria, VA: Society ofHuman Resource Management.

Loden, M., & Rosener, J. (1991). WorkforceAmerica! Managing employee diversity asa vital resource. Homewood, IL: BusinessOne Irwin.

During a breakout workshop at a major international conferencefor human resource professionals, a woman from a midsized

corporation’s HR department shared a complicated encounter. Duringthe final stages of an argumentative salary negotiation, the employeefinally expressed her dissatisfaction with a proposed pay raise that shebelieved to be lower then her male counterpart. After a frank discus-sion, the employee prepared to leave her manager’s office, turned, andrespectfully stated her hope that “Godwould guide the final resolution.”As the conference participants heard the employee’s exit line, a ripple of

laughter moved through the room. Perhaps the response was triggered bythe narrator’s tone of voice or even the assumed humor in thinking thatGod’s guidance should enter corporate salary negotiations. The facilitatorsacknowledged the inherentgender issuebut seemed todismissGod’s inter-vention in the business process as mere humor. Had the laughter beenrelated to race, gender, or sexual identity, the reaction would have beenprocessed. In talking with the workshop presenters later about why they lettheGodcomment slipby, they said in a rather surprisedbut genuineman-ner, “I never thought of it. You should have spoken up.” I didn’t.What was behind this corporate moment? Was this reaction just an

idiosyncratic declaration of a devout employee? Was this an expressionof an entrenched organizational culture whose Muslim or Evangelical

� 45

5

� Martin F. Bennett

RELIGIOUS AND SPIRITUALDIVERSITY IN THE WORKPLACE


Christian heritage really believes in a Godthat does intervene at work? Or was thisassertion just an expression of a stressed-outemployee whose spiritual affinity enabledher to confront the nastiness of gender dis-crimination by bringing in her biggest ally—God?We don’t know. Nor do we knowwhatwas behind the laughter.Individuals bring their religion and spiri-

tuality,or the lack thereof,with themtowork.It’s real. It exists. It is unlikely that religiousand spiritual diversity will have the sameacceptance that other aspects of diversity haveunless our social environment drasticallychanges or unless an organization’s dysfunc-tional behaviors force it to the surface.Perhaps this is due to the sense of privacymany individuals have about their religiousand spiritual identities, or an apprehensionabout being labeled as some sort of zealot, oreven the lack of positive media attention orscrutinizing watchdog agencies that monitororganizations—and unfortunately, the fewagencies who do are in danger of being dis-missed as being too sectarian and having aself-serving point of reference.1

Religious and spiritual workplace diversityis the acknowledgment of the commonalitiesanddifferences that arise froman employee’sreligious or spiritual identity that whenbrought forth in the workplace enhancespersonal and professional growth and orga-nizational development. An alternativedefinition might choose the less upbeatexplanation that religiousandspiritualwork-place diversity is the process of addressingdestructive behaviors—between individualsandwithinorganizational systems—that legit-imizes exclusion based on religious andspiritual-based values and beliefs.Unlike other diversity characteristics

that are observable and transparent, reli-gious and spiritual workplace markers arenot easily identified. They have to be drawnout. How an organization chooses to man-age this aspect of diversity is vital. The firstdefinition focusesonanemployee’s potential

and builds on positive strengths. The sec-ond definition is reactive and rarely tapsthe values and full possibility that religiousand spiritual workplace diversity can bring.

�� Trends Forcing a New Understanding

Rapidly changing political contexts; globalizingmarkets; and shifts in social, economic, andcultural patterns within in and across nationshave highlighted the need for a fresh analysis ofreligious and spiritual diversity. South Koreahas the largest number of internationalheadquartered companies, although the great-est global wealth still remains in the UnitedStates, Europe, and Japan. How then does themixture of the religious traditions of SouthKorea—Christianity, Buddhism, Shamanism,Confucianism, and Chondogyo—influencethe structure and strategies of these compa-nies as they undergo their globalizationprocess. An increasingly global businessenvironment inevitably leads to an exchangeof traditions that are religion based.Contemporary managers and leaders

need to appraise the impact that the fol-lowing trends have on their organizationsand evaluate their long- and short-termcultural implications:

• Rising immigration and use of inter-national workers—both domesticallyand globally—who bring differentreligious and spiritual traditionsregarding the meaning of work andhow they should be managed

• Increased civil right violations based onreligious conflict, deteriorating inter-personal relationships, and corporatemorale while incurring financial lossand depreciated reputational capital

• Changed definitions that describediversity as an “individual difference”

5 Religious and Spiritual Diversity in the Workplace–––�–––47

rather than “a classification,” such as“old white men”

• Raised personal and organizationalinterest in spirituality and its appli-cation to life/work balance

• Expanded insight into religious andspiritual ideologies through globaltechnology exposing adherents andskeptics to immediate information,exploration, and dialogue

• Broadened interest in spirituality ingeneral and in evangelism amongstChristians and Muslims

• Intensified domestic and interna-tional culture wars degeneratinginto religious name calling and spir-itual cynicism

These are the trends that local, national,and global organizations face in the 21stcentury. Evaluating your organization inlight of these trends will provide theinformation necessary to build a businesscase for developing your religious andspiritual workplace diversity program.

�� Religious and SpiritualWorkplace—Part ofOrganizational Success

As religious and spiritual workplace diver-sity consolidates its position as a constitutivepart of an organization’s diversity program,leaders and managers can choose from awide range of interventions to createchange. There are traditionally four levelsof organizational engagement—namely, thestages of compliance, normalization, uti-lization, and maximization.2

COMPLIANCE

Compliance strategies answer the question,“How are worker’s religious and spiritual

diversity rights protected in my organiza-tion?” This approach complies with stateand federal laws that secure employee rightsand confronts discrimination, prejudice,and workplace hostility. Compliance is fre-quently the first and may unfortunately bethe only stage that an organization under-takes. Compliance-based interventions aremanaged by human resource specialistsand legal professionals. Often small ormoderate-sized companies with limitedbudgets manage religious and spiritualworkplace diversity in this manner. Theirresponses do not proceed beyond payingfines, training managers on employees’rights, or organizing mandated awarenessseminars for staff. Organizations areobliged to comply with regulations; if theydon’t, unintended consequences will occur.Red Robin Gourmet Burgers settled a casewith the EEOC by agreeing to make sub-stantial policy changes as well as pay$150,000 to a Bellevue, Washington,employee. He was wrongfully dismissedbecause he refused to cover the Egyptian-designed tattoos on his wrists because theywere part of his initiation into the KemeticOrthodox faith, which prohibited himfrom ever covering those sacred scripturaltexts.3 In general, compliance interventionsfocus on what should not have happenedand rarely explore the potential of what canhappen in using the value that this dimen-sion of diversity brings an organization.

NORMALIZATION

A normalization strategy asks, “How hasthe expression of religious and spiritual diver-sity become a familiar dimension within myorganization’s culture?” Normalization movesbeyond case law and mandated correctiveprogramming toward a robust acceptanceof each employee’s religious and spiritualidentity, understood as a contributing assetfor the development of the organization.


John Tyson, chairman and CEO ofTyson Foods, Inc., put it another way: “Ifyou can talk about the football game onMonday, then you can talk about your faithon Monday.”4 Organizations that areemployee focused use religious and spiri-tual workplace diversity as part of theirpeople-management and motivationalsystems. They create interventions such asthe American Stock Exchange’s recogni-tion of Judaism with its Torah studygroups; Boeing’s support of Christians,Jews, and Muslims through their identity-specific prayer groups; and Microsoft’s useof an online prayer service. Taco Bell, PizzaHut, and Wal-Mart hire chaplains who visitemployees in hospitals and offer counsel-ing to deal with stress and depression.5

During this stage, religious and spiri-tual workplace behaviors gradually becomeobservable. Employees may openly expresstheir belief in God’s power in the work-place by pausing for a moment of silenceor prayer before a meeting or meal.Members freely join religious- or spiritual-oriented affinity groups similar to thosethat have been established for otheraspects of diversity—race, gender ethnicity,and sexual identity. Tom Muccio, presi-dent of Procter & Gamble’s GlobalCustomer teams, estimates that 80% ofhis group’s employees participate in reli-gious affinity groups.6

Many organizations have embracednormalizing religion and spirituality intheir organization’s culture. In its studytitled “The Spiritual State of the Union:The Role of Spiritual Commitment in theUnited States,” the Gallup Organizationreported that 64% of employees surveyedsaid that their current organization eitherencourages (32%) or tolerates (32%) theopen expression of religion.7 In light ofthis information, an important distinc-tion is required. While organizations sup-port their employees in openly expressing

their beliefs—a right guaranteed by thefirst amendment of the Constitution—they are not open to behaviors that excludeor segregate coworkers based on religiousbias or prejudice. Such behaviors are inviolation of the law.Although the United States is acknowl-

edged as one of the most religious and spir-itually diverse countries in the world,nevertheless it is recognizably monoculturaland historically biased to Christianity.8

Organizations must monitor the pace oftheir normalization tactics, forestallinginadvertent exclusion of other equallydiverse and conceptually legitimate per-spectives. They need to manage inclusionof intra-religious workplace dialogueamong sectarian Christians, of inter-religiousdialogue among Christians, Muslims,Jews, Hindus, and Buddhist coworker’s,and appreciative inquiry and acceptance ofcoworkers who do not espouse any reli-gious or spiritual tradition. Organizationscannot avoid religious and spiritual diver-sity by claiming to be solely a monoculturalenvironment. If an organization does nothave such diversity within its employeepopulation, it will have that range in itscustomer base, as the marketplace is reli-giously and spiritually diverse.

UTILIZATION

Organizations that are committed to autilization strategy ask, “How are religious-and spiritual-influenced ideals, values, andbeliefs used in the workplace?” Larger andmore global organizations have greateropportunities to use such interventions—some more positively and, unfortunately,some negatively.Kohler, Inc., a global group providing

kitchen and bath fixtures, furniture, powersystems, engines, real estate, and hospitality,could have avoided affronting Hindus in


Nepal, Indonesia, Malaysia, Singapore, theUK, and the United States if someone wouldhave recognized the offensiveness of a brassfigure of a scantily dressed woman that wasused to advertise a designer upscale showersuite. The figure was the Lord Nataraja—aform of Lord Shiva—and the water streamingfrom its hands was the blessed waters of theGanges, a far cry from a shower head.9

Understanding the impact of religious icons,symbols, and texts would have been invalu-able to Kohler. Organizations cannot usesuch ideas without full assessment of theirinfluence on believers as well as nonbeliev-ers. Managers, manufacturing staff, creativepeople, marketing professionals, and corpo-rate leaders need to constantly evaluate theimpact such usage has on their organization’sreputational capital. That type of insightoccurs when employees’ opinions andinsights are openly exchanged and where suf-ficient religious and spiritual cultural literacyexist at a managerial level to facilitate a com-prehensive analysis and discussion.Three areas surface where diversity can

be best utilized—employee management,alliance partnerships, and customerservice. Approximately four out of everyfive persons studied in The Spiritual Stateof the Union stated they would like to seeopen expressions of religion encouragedand tolerated within their organization.10

If that is true, employees have an increas-ing expectation that their organizationswill create appropriate systems to facilitatethat openness. Companies who want tomaintain workers as well as become anemployer of choice need to create corpo-rate cultures that respects this type ofexpression. Since many religious and spir-itual traditions have different viewpointsof how work fits within their beliefs, man-agers are required to understand theexpectations of subordinates and not justassume that “we are all the same.” It is basicto human resource management that

when workers feel a gap between theirvalues and the organization’s value theywill be stressed, alienated, demotivated,and experience conflict of interests all ofwhich affect performance.11 Equally true,when alliance partners and customers per-ceive an organization is respectful of theirreligious and spiritual traditions, suchorganizations will be positively sought asbusiness partners. Managers and supervi-sors are pivotal in handling this level ofreligious and spiritual diversity engage-ment since they know the employees whobring consistent organizational value aswell as those who for a variety of personalreasons create misunderstandings.

MAXIMIZATION

The final question is, “What remains tobe done to harness the value that religiousand spiritual workplace diversity can bringto strategic growth and development?” Thegreatest value that religion and spiritualdiversity offers organizations, both largeand small, is an intrinsic mindset that pro-vides insight into people’s lives and theirattitudes to work. Some corporate leadershave projected their religious identitiesdeep within their organizations. Forexample, ServiceMaster, a conglomerationthat includes Termini, TruGreen, ChemLawn,and Merry Maids, was built on the values ofits founder and chairman, Bill Pollard,who, after escaping a sudden fire, broughthis understanding of God into his businessprocess. His interventions stimulated newhuman resources practices including stockownership for all employees and a cap onthe wage differential between top and bot-tom.12 Truett Cathy, founder of Chick-Fil-A, a chain of fast-food restaurants, andJohn Tyson, the chairman and CEO ofTyson Foods, have also applied their reli-gious tradition in the management of their


organizations, although each of their appli-cations was primarily driven by a specificreligious tradition. Few organizations havemaximized the cross-religious and multi-spiritual opportunity.At this level of engagement, a religious

and spiritual cultural analysis should beincluded in the strategic scanning process,especially as organizations search for newproducts and markets. Several financialinstitutions, such as AMRO, PNP Paribas,Standard Charter, and Goldman Sachs,have embraced “Sharia-compliant” finan-cial products to engage its emerging Muslimmarkets. Islam demands that wealth cannotbe generated from immoral means such asalcohol, gambling, or tobacco. Also, thoseinvestments must not earn interest.13

Christian tradition allows for interest butcounsels that the rates should be just. Byacknowledging Christian and Islamic work-place traditions and using sound financialacumen these institutions successfullydeveloped new religious and culturallyinfused business products and found a rec-onciling strategy that respects each traditionbut still allows their institutions to meettheir shareholders’ expectations.To accomplish maximization, CEO’s,

senior corporate executives, and boardmembers need to develop an inclusive reli-gious and spiritual cultural acumen and theaptitude to apply it for the best interests oftheir organizations. Of all the levels of devel-opment, maximization is the least seen.Perhaps this is a reflection of the newnessof religion and spirituality as a legitimateaspect of diversity or a lack of understandingof its role in strategic planning. Possibly itis also because of the demoralizing globalclash of religious and spiritual ideologiesand increasing politicization of religiousbelief. Time will tell us more.Each level of engagement has distinctive

tasks, as demonstrated in Table 5.1.While managers and leaders have the

responsibility to assist their organizations

in developing religious and spiritual work-place diversity, they function at differentlevels.

�� Managing for Religious and Spiritual Diversity

Managers are trained to approach here-and-now problems and administer solu-tions. They supervise all “nut and bolts”interventions. Using their positional powerthey guide teams in the organization’s cor-porate culture, policies, and procedures.Ideally, managers have the competencies tomaximize their employees’ idiosyncraticattributes for the benefit of the organiza-tion’s shareholders and stakeholders.Contemporary managers need to be

knowledgeable about Title VII of the CivilRights Act of 1964.14 It obliges all organi-zations to accommodate employees’ reli-gious beliefs unless doing so creates anundue hardship for their organization.Due to the lack of legal clarity, and theconfusion as to what Title VII actuallyconsidered a “religion,” Congressamended Title VII in 1973 and extendedlegal protection to what is understoodtoday as “spirituality.” Religious practicesare broadly understood to

include moral or ethical beliefs as to whatis right and wrong and which are sin-cerely held with the strength of traditionalreligious views. . . . The fact that no reli-gious organization espouses such beliefsor the fact that the religious groups towhich the individual professes to belongmay not accept such beliefs will not deter-mine whether the belief is a religiousbelief of the employee or prospectiveemployee. (Title 29, §1605.1)

This statute also protects individuals whoself-identify as humanitarians, atheists,and agnostics. It is a manager’s responsibility


Levels of Engagement

Compliance

Normalization

Utilization

Maximization

Engagement Tasks

• Facilitate the spirit as well as the letter of the law of the UnitedStates Civil Rights Act of 1964 and United Nation’s Declarationon Religion.

• Reconcile dilemmas when employees’ religious and spiritualrequirements are in conflict with their work responsibilities.

• Create cross-functional teams of human resource and legal stafffor rapid response.

• Include religious and spiritual workplace diversity basics in newhire orientation and monitor compliance.

• Design targeted training events to address specific employee orfunctional needs.

• Communicate success stories to demonstrate the organizationalvalue for the inclusion of religious and spiritual workplacediversity.

• Create opportunities, both formal and informal, for intra- andinter-religious and spiritual workplace diversity dialogues.

• Support an inclusive and tolerant corporate culture withreligious and spiritual diversity fully aligned with other diversityinitiatives.

• Acknowledge religious and spiritual diversity conversations asa component of building an inclusive employee culture andmorale.

• Check employee acceptance of other’s religion- and spirituality-based workplace behaviors in performance-managementprotocols, team appraisals, and organizational culture studies.

• Provide training programs on religious and spiritual workplacediversity as part of required professional development.

• Seek religious and spiritual perspective supporting productdevelopment, sales initiatives, and market expansion.

• Communicate the organization’s diversity commitments toexternal clients and vendors to improve reputation capital.

• Develop capacity for faith-based alliance management.• Coach high-potential employees on how to position theirreligious and spiritual diversity tradition for the best benefit inthe organization.

• Analyze interpersonal and organizational dilemmas for religiousand spiritual implications that have a positive or negative impacton operations.

• Support a robust global strategy by appreciative reference toother religion- and spirituality-influenced workplace models.

• Endorse corporate social responsibility initiatives inclusive butnot limited to religion- and spirituality-based organization.

• Provide insight and potential solutions to organizationaldilemmas, especially in markets and work environments wherereligion- and spirituality-based behaviors have created conflictor polarity.

• Share the organization’s inclusive structure and strategic modelin communities where religious and spiritual traditions alienatetheir broader civic society.

Table 5.1 Levels of Engagement


not only to resolve difficult problems but alsoto create inclusive opportunities that supportthe employees and the organization’s goals.Since managers hire, train, supervise,

and evaluate employees they are the firstresponders to situations of harassment,discrimination, and workplace hostility.The U.S. Equal Employment OpportunityCommission (EEOC) reported thatalthough the number of charges of reli-gious discrimination in 2005 (3,878) was9% lower than the post-9/11 record set in2002, it is one-third more than thenumber 10 years earlier. Such complaintsare lodged by people of many differentfaiths. Of these complaints in 2005,20% were made by Muslims, 18% byChristians, 12% by Jews, and 50% byother religions.15 Unfortunately, many ofthese cases illustrate the ineptness of man-agers who exacerbated resolvable situa-tions that ultimately ended in the court.There are numerous cases that illus-

trate dilemmas where managers have failed(Table 5.2). They occurred due to the lack ofpreemptive policy, inept execution by man-agers and supervisors, insufficient knowl-edge related to the congruency of prescribedreligious behaviors with the organization’srequirements, the clash of idiosyncraticreligion- and spirituality-based values thatare not supported by the enveloping organi-zational culture, unabated proselytizing,rigid people-management policies, as wellas core human and interpersonal communi-cation breakdowns fueled by religion-inspired biases and prejudice.16

�� Practical Steps Managers Have Taken

Managers in both the public and privatesectors tactically shape their workplaceenvironment. It is important to remem-ber that not all faith-based requests for

accommodations must be met, but manycan and should be. Managers have thepower to create change—if not a culture ofinclusion—by instituting some of the fol-lowing interventions:

• Allow faith-based groups that arevoluntary, open, and non-coerciveto meet in the organization’s facili-ties and/or communicate throughorganizational e-mail.

• Create work schedules that allow forprayer or reflection time—either dailyor weekly.

• Support voluntary study of inspira-tional, spiritual, and sacred booksduring break time, lunch time, aswell as before or after work.

• Authorize flex time and flex vacationsto facilitate out-of-office attendanceat religious and spiritual gatheringsheld during normal work hours.

• Create neutral spaces for the solepurpose of personal reflection,medication, or prayer within theorganization’s facilities.

• Facilitate inclusive, organization-wide celebrations of major religiousand spiritual holidays.

• Engage leaders in internal or exter-nal training on religious and spiri-tual workplace traditions to supportthe continued development of theorganization’s cultural knowledge.

• Establish religion- and spirituality-based identity groups to provide insighton organizational and personnel issues.

• Monitor all diversity programs andtrainers—both in-house as well asexternal consultants—for consistentinclusion of religious and spiritualdiversity themes in case studies,examples, and process analysis.


Table 5.2 Workplace Examples

The Event

• A newly hired Muslim receptionist in aChristian-sponsored healthcare facility wasfired for refusing to remove her headscarfand sues her former employer for unlawfuldismissal.1

• A Catholic worker in a retail store suesafter being refused time off to go on apilgrimage to Yugoslavia during theChristmas shopping season.2

• A Christian in a large communicationsfirm, who wore an anti-abortion button towork, sued her company when dismissedsince coworkers threaten to walk off dueto the visual trauma of the pin’s graphic.3

• After multiple requests for accommodationwere refused, a Jewish professor sues herinstitution’s dean and department headsince they consistently rearrangeddepartmental meetings and functions ondays that conflicted with her Sabbathpreparation.4

• A manager in a municipal officefrequently calls a subordinate a “sinner,”demanding that the person repent andattend prayer sessions in order not togo to hell.5

Areas to Reconcile

• Dress and grooming accommodation • Corporate culture tolerance for diversevalues and beliefs

• Hiring protocols

• Range of tolerance for exceptions basedon personal religious practice

• Cultural literacy for distinguishing corereligious requirements from personalexpression

• Flexible leave policy

• Dress, grooming, and religiousdiscrimination and accommodation

• Religious expression standards• Unreasonable and hostile imposition ofreligious belief

• Parameters for reasonable accommodation• Equitable work assignment processes• Warning and dismissal policy andprocedures

• Prescribed management strategies forescalating hostile work environment

• Religious expression norms• Unreasonable and hostile imposition ofreligious belief

• Parameters of freedom of speech and hatelanguage

• Warning and dismissal policy andprocedures

1. Civil Rights Act of 1964, Pub. L. No, 88-352 (Title VII). Available at www.eeoc.gov/policy/vii.html.

2. Office of High Commissioner of Human Rights. (1981). Declaration of the elimination of all forms ofintolerance and of discrimination based on religion or belief. (Resolution 36/55 of 25). New York: TheUnited Nations Printing Office. Available at www.unhchr.ch/html/menu3/b/d_intole.htm.

3. EEOC v. Presbyterian Ministries, Inc., 788 F. Supp. 1154 (W.D. Wash. 1992).

4. Arthur, J. S. (1998, June 5). Religious rights not violated, court says. Human Resource Executive, 22.

5. Wilson v. U.S. West Communications, Inc., 860 F Supp. 665 (D. Neb. 1994), aff’d, 58F.3d 1337(8th Cir. 1995).

6. Andrews v. City of Philadelphia, 895 F.2d 1469 (3d Cir. 1990).

7. Venters v. City of Delphi, 123 F3d 956, 972 (7th Cir 1997).


• Meet annually with humanresources and legal teams to reviewall discrimination, harassment, andhostile environment claims relatedto religion and spirituality andimplement process improvements.

• Identify desired outcome measureand recognizable gaps for religiousand spiritual workplace expression.

• Include line-item recognition of reli-gious and spirituality workplace diver-sity in performance-management tools.

• Measure employee attitudes towardreligious and spiritual workplacediversity—both domestic and global—in organizational attitudinal surveys.

A subset of manager competency, knownas leadership, displays a different range ofcompetencies. Warren Bennis, a well-knownmanagement consultant, succinctly counseledthat “A manager does things right, while aleader does the right things.”17

�� Leaders Operate Differentlyin Organizations

Employees and their managers have beenthe major coordinators of religion and spir-itual traditions in the workplace. Datingback to 1985 many American workers recog-nized that their religious institutions, mainlyChristian, were not adequately connectingtheir core religiosity with their day-to-dayreality at work. The resulting Faith-at-WorkMovement18 enabled workers to actively cre-ate programs, policies, and practices that totheir mind brought “God into the work-place.” Today, broader and more inclusivestrategic interventions are emerging.Senior leaders have the broadest

responsibilities within organizations andsometimes the greatest distance from the

employees. They inspire people to thinkbeyond the restraints of their currentaccomplishments and embrace the poten-tial of the future. Unlike politicians whopersonally affirm religiosity but when theysee it approaching organizationally runbehind the banner of “separation ofchurch and state,” private and public sec-tor leaders are more in charge and free toutilize diverse religions and spiritualitiesas tools to advance the missions andvisions of their organizations. How theylead that change is the question.Tom Chappell, CEO of Tom’s of Maine,

is a good example. In 1970 he founded asmall entrepreneurial company that producednatural personal care products made withoutartificial and animal ingredients. In March,2006 Colgate-Palmolive Company purchasedthe company. Tom Chappell not only increasedhis company’s financial capital but also itsspiritual capital. As a leader he stayed mind-ful of profit but gave away 10% of its pretaxprofits to charities. Tom’s of Maine also givesemployees four paid hours a month to vol-unteer for community service. In its manu-facturing process, only ingredients that aregood for the environment are used. Afterstudying at Harvard Divinity School, Chappellreengineered his company into a sort of min-istry, saying, “I am ministering—and I amdoing it in the marketplace, not in the church,because I understand the marketplace betterthan the church.” Understanding that hismarketplace also had Muslim and Jewish cus-tomers who had stringent requirements forhalal and kosher products, Tom’s of Maineproudly secured appropriate religious certifi-cations for 90 items within its product line.19

While not the only source of ethics,religious and spiritual foundational valuesand beliefs do have a role in informingbusiness decisions. Studies have identifiedthe positive correlation of religion and ethics,finding that religiosity was a significantpredictor of ethical problem recognition.20


A group of American businesspersons whoself-identified as having a high or moder-ate level of religious intensity also showeda high level of ethical judgment.21 It isincreasingly evident that economic devel-opment cannot be separated from ethicaldevelopment, which in turn cannot besegregated from the influence of religiousand spiritual values.Unfortunately, the 20th century ended

with major ethics scandals such as Enron,Global Crossing, WorldCom, and Cendant.Such scandals make it apparent that cor-porate culture programs and their state-ments embossed on laminated cards hungaround employee necks do not createethics or prevent ethics violations.Inclusion of religious and spiritual work-place diversity supports ethical sustain-ability. Ethical leaders are required toreconcile their organization’s actions withthe ethical systems of their employees,customers, vendors, and alliance partners.Corporate ethics require that decisions

demonstrate fairness, equity, and impartial-ity. Diverse religious and spiritual systemswill differ on what is considered fair, equal,and impartial. Leaders require good cross-cultural skills to recognize and align thosedifferences. The art of religious and spiri-tual diversity leadership is the ability tocontinually evaluate the multitude of per-spectives and create an evolving and inclu-sive dialogue of reconciliation for action.Another viable expression of religious

and spiritual workplace diversity thatrequires leadership is corporate socialresponsibility. CSR addresses the responsi-bility that an organization has to its broadercommunity by conducting its business in anopen, ethical, and transparent manner thatsupports individuals, shareholders, and the external environment. It manifests itselfthrough corporate-sponsored activitiesranging from hands-on community devel-opment projects, fundraising, matching

contribution programs for local and inter-national projects inclusive of religious- andspiritual-based organizations, and the estab-lishment of major foundations that supportglobalized humanitarian aid. Frequently anemployee’s religion- and spirituality-basedmotivations find expression through theirorganization’s CSR program.

�� What Leaders AreChallenged to Do

While managers deal with tactical issues,leaders look at capital development,including employee capital, economiccapital, and spiritual capital. Leaders havethe ability to uniquely engage their organi-zation when they do the following:

• Conduct yearly religious and spiri-tual workplace diversity strategyreviews examining how the organi-zation utilizes its innate religiousand spiritual capital

• Create an ongoing religious and spir-itual workplace diversity advisoryboard consisting of regional, national,and international representativeswho inform leadership of trends,challenges, and opportunities

• Provide virtual and real-time openchat rooms with senior managementand board members seeking ideasrelated to religious and spiritual work-place diversity applications or abuses

• Sponsor internal and external researchon organizational success attributed tospirituality- and religion-influencedstrategies and systems

• Establish an ethics council to align allorganizational behaviors with ethicalstandards inclusive of those espousedby religious and spiritual traditions


�� Key CompetenciesManagers and Leaders Require

Managers and leaders require general andspecific competencies to go about theirwork. A competency is a personal charac-teristic that can predict successful perfor-mance and is displayed through consistentbehaviors that demonstrate knowledge, apositive attitude in approaching a solu-tion, and a skill to complete the action.Some competencies that managers andleaders master if they are interested inenhancing religious and spiritual culturalliteracy are as follows:

AUTHENTICITY

• Understands one’s own religiousand spiritual orientation and itsinfluence on leadership style, deci-sion making, and ethics

• Maintains transparency in workingwith coworkers—no personal orspirituality-biased agenda

• Relates well with individuals from awide range of religious and spiritualbackgrounds and acknowledges theirinnate ethical concerns

INTERPERSONALAND TEAM SKILLS

• Shows personal and professionalrespect for coworkers’ religious andspiritual workplace perspectivesthrough appreciative inquiry

• Provides effective feedback, correc-tive direction, and active supervisionaddressing questionable behaviorsrelated to religious and spiritual biasor prejudice

• Demonstrates inclusion and respectfor religious and spirituality workplacetraditions by referencing holy day andritual celebrations, demonstratingculturally appropriate social behaviors,and acknowledging an array of reli-gious and spiritual texts that supportthe goals of the organization

ORGANIZATIONALCOMMUNICATION CLARITY

• Raises questions and seeks informationconcerning the underlying religion-and spirituality based values, beliefs,and behaviors observed within theorganization

• Documents areas of company/employee religious and spiritualcompatibility and communicates itsvalue to the organization

• Presents the organization’s policiesthat support Title VII for review andprocess enhancements

CREATIVE PROBLEM SOLVING

• Seeks solutions that comply withfederal and state laws that supportthe company’s mission as well asaddresses employee’s religious andspiritual requirements

• Identifies intra-organizational best-of-class tactics in other departmentsand implements them in own areasof accountability

• Attends external religion- and spiritu-ality-focused diversity training andapplies new insights to the organi z ation’spolicies and management practices

Cultural exemplars, be they managers,leaders, or employees, exist at all levels in


organizations. They demonstrate many of the above competencies and areacknowledged by their peers as consistentlydisplaying the religious and spiritualknowledge, attitude, and skills that effectivelysupport the missions of their organization.Their activities make organizations better.What remains to be determined in manyorganizations is if these employees will findopportunities to bring these underutilizedskills into greater use. Today we would neverquestion the value that race- and gender-based perspectives bring to effective manage -ment. Religion and spiritual workplacediversity is still in its infancy and awaitsgreater recognition.

�� Conclusion

“Religious and spiritual workplace diver-sity” has become a catchphrase that is eas-ily acknowledged but rarely instituted untilconflict appears. Preemptive policies exist;however, more proactive and strategicchange agents are needed in board rooms,in senior and line management positions,and in employee populations.David Miller, the director of the Yale

Center for Faith and Culture, distin-guishes organizations as faith-based orfaith-friendly. The strength of faith-basedorganizations is their endorsement of aspecific religious or spiritual tradition thatis comprehensively integrated into theorganization’s strategies, structure, andsystems. While faith-based organizationshonor one religious or spiritual perspec-tive, they leave little room for the accep-tance and integration of others’ beliefs.The power of faith-friendly organizationsis their ability to manage and utilize afuller array of religious and spiritual work-place traditions for the strategic benefitof their organization and its employees,customers, clients, and alliance partners.

There is urgency for organizations toaddress religious and spiritual workplacediversity. In examining the relationshipbetween faith and the U.S. economy, theGallup Poll22 identified that “almost two-thirds of Americans—churchgoing ornot—say the overall health of the nation isheavily dependent on its spiritual health.About seventy seven percent also said thatthe nation’s economy is dependent on itsspiritual well-being.”23 If organizationsare going to utilize the value of religiousand spiritual workplace traditions, theymust create strategies and structures tomeet the expectations of an increasinglyspiritually aware if not alarmed workforce.Most organizations are currently pre-

pared to address the legal and accommoda-tion issues underlying religious and spiritualworkplace diversity. There is a sampling oforganizations, such as Tom’s of Maine andTyson Foods, Inc., that demonstrate whatfaith-based organizations can do when lead-ers set the strategy and managers implementreligion- and spirituality-friendly tactics. Itwill be up to organizational leaders of the21st century to effectively develop faith-friendly institutions through their cross-cultural acumen and religious and spiritualliteracy to harness the potential that thisunderutilized and frequently unspokenaspect of diversity offers.

Discussion Questions

1. Is your organization faith-friendly,faith-based, or faithless? How doesthat designation support or hinderyour organization’s mission and goal?

2. What major religious and spiritualmegatrends are affecting yourorganization, and what should orcan be done about them? Whatwill happen if nothing is done?


3. At what level of religious and spir-itual workplace engagement isyour organization—compliance,normalization, utilization, andmaximization? What needs to bedone to move to the next level?Who needs to be involved?

4. How has your organization gainedor lost reputational capital due tothe way it has managed religiousand spiritual workplace diversity?How can that capital be regained?

5. What personal competency orcompetencies do you need todevelop to manage religious andspiritual workplace diversity?What difference could you make inyour organization should youexercise those newfound abilities?

�� Notes

1. See Anti-Defamation League (Judaism):www.adl.org; CAIR (Council for American–Islamic Relations): www.cair.com; CatholicLeague for Religious and Civil Rights: www.catholicleague.org; Sikh American Legal Defenseand Education Fund: www.saldef.org; American-Arab Anti-Discrimination Committee: www.adc.org; and American Hindus Against Defamation:www.hindunet.org/anti_defamation.2. Adapted from Kahn, A., & Gomez, S.

(1998). Challenging diversity: Taking thenext step. Phoenix, AZ: Budshel Press.Available at www.culture-link.com

3. EEOC v. Red Robin Gourmet Burgers,Inc.. (W.D. Wash. 2005). No. C04–1291 JLR.Retrieved from www.eeoc.gov/litigation/settlements/settlement09–05.html4. Walter, M. (2000, February 18). Tyson

discusses faith in workplace at business lunch.Arkansas Democrat-Gazette. Retrieved fromwww.nwanews.com/adg/Business/108332/5. Johnson, H. (2004). Taboo no more.

Training, 41(4), 22–26.

6. Kinni, T. (2007). Faith at work:Redrawing the line between religion andbusiness. New York: The Conference Board.7. Gallup, G. (2006). The spiritual state

of the union: The role of spiritual commit-ment in the United States. Princeton, NJ:The Gallup Organization.8. According to the CIA World Factbook,

the United States is 78% Christian and 10%no religion, while other religions compose12% of the U.S. population. In descendingorder, the largest identified religious groupsare Protestant (52%), Roman Catholic (24%),Mormon (2%), Buddhist (2%), Jewish (1%),and Muslim (1%).9. AHAD protests Kohler’s use of

Nataraja image. Retrieved from www.hindunet.org/anti_defamation/kohler/10. Gallup, G. (2006). The spiritual state

of the union.11. Nadesan, M. H. (1999). The dis-

courses of corporate spiritualism and evangel-ical capitalism. Management CommunicationQuarterly, 13(1), 3–42.12. Olian, J. (2003, December 8).

Spirituality is finding a place in the workplace.Seattle Post-Intelligencer. Retrieved fromhttp://seattlepi.nwsource.com/business/151289_spiritualdivide08.html13. Islamic finance: Calling the faithful.

(2006, December 9). Economist, p. 78.Retrieved from www.economist.com/finance/displaystory.cfm?story_id=838240614. Civil Rights Act of 1964, Pub. L. No.

88–352 (Title VII). Retrieved fromwww.eeoc.gov/policy/vii.html15. Norman, J. (2006, August 28). Worship

in the workplace. Orange County Register.Retrievedfrom www.ocregister.com/ocregister/money/smallbusiness/article_1255596.php16. To gather more information on deter-

mining religious discrimination cases in yourorganization or to file a report, contact the U.S.Equal Employment Opportunity Commission attheir Web site: www.eeoc.gov/types/religion.html17. Bennis, W. & Goldsmith, J. (2003).

Learning to lead: A workbook on becoming aleader. New York: Basic Books. 18. Johnson, A. (2005, March 21). The

Faith-at-Work Movement finds a home:


Building a Silicon Valley of the soul in north-west Arkansas. Retrieved from www.msnbc.msn.com/id/7201269/. Eldred. K. (2005) Godat work: Transforming people and nationsthrough business. Ventura, CA: Regal Books.Miller, D. W. (2007). God at work: The his-tory and promise of the Faith at Work move-ment. New York: Oxford University Press. 19. McLaughlin, C. (2001). Spirituality in

business. Retrieved from www.visionarylead.org20. Singhapakdi, A., Marta, J., Rallapalli, K.,

& Rao, C. P. (2000). Toward an understandingof religiousness and marketing ethics: An

empirical study. Journal of Business Ethics,2(4), 305–320.21. Longenecker, J. G., McKinney, J. A.,

& Moore, C. W. (2004). Religious intensity,evangelical Christianity, and business ethics:An empirical study. Journal of BusinessEthics, 55, 373–386.22. Gallup, G. (2006) The spiritual state

of the union.23. Harper, J. (2007, January 31). Spiritual

state of union found strong. WashingtonTimes. Retrieved from http://pewforum.org/news/display.php?NewsID=12585

UNDERSTANDINGTHE EVOLVINGROLEOF ...© Society for Human Resource Management. Reprinted with...

Documents

Transcript of UNDERSTANDINGTHE EVOLVINGROLEOF ...© Society for Human Resource Management. Reprinted with...