To address this, we are proposing here a model we are calling “collective ethnography,” with practitioners empowered by the academic (and ecclesiastical) community to be ethnographers of their own churches and to build a picture of themselves via conversations enhanced by engagement with others in their church, and with those in other churches, hence facilitating an ongoing dialogue with multiple nodes of activity. This model avoids the danger of standardization and homogenization, our first challenge, by elevating the status of all ethnographic voices to an equal level, each holding the other
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