CYM Dissertation - Lauren Jewhurst

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How the inborn spirituality of primary school children might be nurtured and developed through regular access to and use of a prayer space by Lauren Jewhurst

CYM Dissertation Showcase www.cym.ac.uk


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“If we are to believe that we are made in the image of God, then we must take seriously that everyone – including children – has an inborn spirituality” (Dallow 2002: 80) When God created man in Genesis 1 and 2, it was clear that it was for a purpose. Man was made in God’s image; God himself would come and walk among the garden with him. There was a relationship, communication. Even in the face of sin and disobedience, God has always been striving to draw close to us, to speak to us, to be with us. It goes without saying that this innate relationship between God and man has been nurtured in a religious and faith context throughout history; and in recent times spirituality has been acknowledged as an essential part of human development to be nurtured by educational establishments also. Following the 1988 Education Reform Act, the National Curriculum encouraged spiritual development as part of a wider focus on the development of moral, personal and social skills and behaviours, and defines it as such: “Pupils' spiritual development involves the growth of their sense of self, their unique potential, their understanding of their strengths and weaknesses, and their will to achieve. As their curiosity about themselves and their place in the world increases, they try to answer for themselves some of life's fundamental questions. They develop the knowledge, skills, understanding, qualities and attitudes they need to foster their own inner lives and non-material wellbeing.” (DoE [online] 2011) Just as God can be encountered in many different contexts, so too can spirituality be developed in contexts outside of the church.

In this dissertation I will be looking at how the inborn spirituality of primary school children might be nurtured and developed through regular access to and use of a prayer space: a sacred space set aside for children to think, reflect, question, and rest in the presence of God. My decision to focus my research on prayer spaces in schools is two-fold. From a spiritual point of view, I am interested in the topic of how and why children pray, and the impact that has on their spiritual development. Secondly, my work within local primary schools as part of my job has led to an interest in how I can engage better with schools in order to develop children’s spirituality beyond occasional assemblies or RE lessons. The findings of this study will provide me with insights and information immediately applicable to my job as Children’s Worker.

There are 3 main aims for my study: To look at how spirituality develops in children: By studying the work of well known theorists and practitioners in this area, such as Nye, Lamont, Piaget, Fowler and Westerhoff, I will summarise the key elements of spiritual development in the early years of childhood. 2


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To study prayer as a tool for spiritual development: I will be using the above information to assess where prayer fits in, in addition to studying further material which indicates a link between prayer and spiritual development. To establish if prayer spaces are conducive to spiritual development in a school context. By observing established prayer spaces in primary schools, I hope to ascertain exactly how and why these spaces might encourage prayer and thus contribute to spiritual development.

As this is a predominantly qualitative research project, it is difficult to give an exact hypothesis as I am not seeking to prove or disprove a particular theory. Instead, I hope to gain an insight into the effects of prayer spaces on children’s spiritual developmental stages. Many theorists and practitioners have studied the subject of child spirituality but few look closely at how prayer fits in, especially prayer within a school context. Therefore I will be interested to see how prayer and schools fit together, and suggest how schools can use prayer spaces to support an ethos of self-reflection, growth and personal development.

I have studied key theories from other practitioners surrounding the subject of spirituality and prayer with children, assessing how they are relevant to my study and spiritual development as a whole. I developed a methodology for a study based upon this research and my own aims as outlined above. Using techniques suggested by research theorists and experts, I conducted the study as outlined in my methodology, and analysed my findings in light of my literature review and the key issues which arose in the course of my research. Recommendations have been made in light of my findings, both from a personal point of view of my own practice and by means of feedback for the schools themselves. I trust that this will be a useful source of information for anyone who is considering the use of a prayer space in their context.

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The academic research presented in this Literature Review outlines the ways in which my research has been underpinned by key development theories. A number of themes presented themselves and I saw them in my mind’s eye as the building blocks on which my study should be based, with more general concepts forming the foundation onto which more specific theories could be built. My study was simply the final layer, rather than the whole structure. The foundation topics for research were the theories of cognitive development, spiritual development, and faith development; moving on to how prayer is informed by each of these, before thinking about the practicalities of how this could translate in a school setting.

Cognitive Development It may seem strange to start what is essentially a theological study on something so general and seemingly secular, but it is widely acknowledged by many theological authors that an understanding cognitive development – the way humans think – is essential when undertaking spiritual or faith-based work with any individual or group, adult or child. Such theories act as a pre-cursor to other theories of faith and spiritual development. Piaget’s stages of cognitive development (Table 1, overleaf) present the practitioner with the concept that as “little scientists” children have an innate desire to acquire knowledge. Children place value on learning as something in and of itself, not a means to an end (Beckett 2002:74). By assimilation and accommodation, children learn as they watch and experience different physical or cognitive processes. They go through stages of development roughly according to their age. This theory may not seem spiritually relevant to the untrained eye, but to a Children’s Worker this is essential when understanding the cognitive capabilities of the children with whom we work. As Dallow states, “We need to understand how children’s thinking develops so that what we offer them is real and relevant” (Dallow 2002:58). The child’s innate desire for knowledge will also prove to be significant later as we explore spirituality and prayer. Other theories of cognitive development can also be applied. Lamont (2007) highlights the work of personality type specialists Myers-Briggs, and developmental psychologist Erikson as key theorists to consider when engaging with children on a spiritual level (Lamont 2007:33,74). Similarly, Dallow uses the work of Vygotsky, who introduced the “zone of proximal development” whereby children will move from potential development to actual development with “scaffolding” from a significant adult which is slowly removed as they learn and grow (Dallow 2002:77). This is relevant to any form of Children’s Work whereby an adult is guiding the child through a concept or skill.

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Table 1: Piaget’s stages of cognitive development. Stages relevant to this study are highlighted.

Stage

Approx age

Characteristics

Sensori-motor

0-18 months

Learning is based around movement and the senses

Pre-operational stage

18 months – 7 years

Concrete Operations

7 – 12 years

Formal Operations

12 years – adulthood

The child begins to use language and symbols as well as objects. Magical thinking is prevalent. The child can link between emotions and circumstances. The child is unable to grasps reversible operations and relational terms. The child is beginning to link concrete objects with abstract thoughts, and is developing logical thinking. Children at this age enjoy hands on learning experiences, but they cannot imagine what they haven’t seen. This stage is so named because the child can work with what is in front of them – objects, symbols etc. We are able to solve abstract problems in a systematic and deductive way. We can imagine situations we have not experienced.

Source: summarised from Beckett [2002] and Lamont [2007].

Spiritual Development By moving on to spiritual development, we are moving from a broad theory to one which is more specific to the study. While cognitive development studies how children think, spiritual development presents the theory that human nature wishes to study the things which are seemingly “beyond” our immediate situation. The work of Nye is especially relevant in this area. She passionately states a case for taking child spirituality seriously, acknowledging that her simple definition – “God’s ways of being with children and children’s ways of being with God” (Nye 2009:5) – comes with the many ambiguous forms spirituality can take. Because of this, she warns against using frameworks based upon cognitive and physical stages of development because she feels spirituality is not a linear process which one travels along in the same way as everyone else (Nye 2009:85). It therefore seems contradictory, although helpful, that she presents her own framework of “spiritual” behaviours displayed by children categorised by their age (Nye 2009:87-88). The outworking of this can be seen in Lamont’s research with children which reflects clear stages of development in the children’s responses to thinking about God – who He is, what He does etc. (Lamont 2007:98-114). It is clear therefore that frameworks and criteria are not an exhaustive benchmark against which we should study children’s spirituality. As Dallow argues, spirituality is a complex, long term issue and many children may need their spirituality “repaired” before they even begin to develop it (Dallow 2002:83). However it is clear that the cognitive development theory of “ages and stages” still echoes in the

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responses children make, albeit in different ways for each individual, and should not be ignored when measuring and assessing these responses. Nye also cites the work of Pierre Ranwez as a pioneering “voice in the wilderness” regarding child spirituality. Ranwez used psychological and theological reasoning to argue a case that a child is born with a spiritual awareness which takes shape and meaning as they develop consciousness (Nye 2009:79). In other words, cognitive development feeds the spirituality with which a child is born. A simple reflex act, such as smiling at a parent, can be a spiritual experience whereby the child is learning love and security. By bringing spirituality into the everyday, Ranwez was radical and ahead of his time. This is shown in the works of Goldman, who felt that children could not possibly relate to the spiritual because they simply hadn’t lived long enough to appreciate the meaning of religion in everyday situations (Nye 2009:78). Despite the fact that both Ranwez and Goldman were contemporaries, it was Goldman’s views which were widely adopted. This is regarded as catastrophic in terms of spiritual provision for children, and Sunday School teaching materials and programmes are presented as an example of the “casualties” of Goldman’s legacy (Nye 2009:78). Therefore it is imperative to conduct careful and open observation of children in order to avoid a default approach that “children’s lives are seldom or ordinarily the site of valid spiritual experience” (Nye 2009:78). I believe that my study is also contributing in some way towards challenging this attitude.

Faith Development It could be argued that in the context of my research faith development theories are largely irrelevant because spirituality and faith are acknowledged to be very different. Dallow presents one such argument for this distinction, arguing that spirituality is innate whereas faith is developed. Spirituality looks at that which is both “beyond” yet part of everyday life; faith builds a framework of belief and actions around that spirituality (Dallow 2002:80). In this sense, Dallow isn’t so much separating the two, as distinguishing them from each other whilst acknowledging a subsequent link between them. Prayer is seen as a physical (internal or external) outworking of spirituality, a communication with something unknown and “out there”, one of the actions that Dallow speaks of in her definition of a developing faith. From this perspective faith development is as relevant to my study as cognitive and spiritual development, albeit on a smaller scale. The theories of Fowler, and Westerhoff present so many similarities to that of Nye, Ranwez and Piaget that I believe crossover between them is possible, if not inevitable. Both Fowler and Westerhoff’s frameworks (Tables 2 and 3,) work on the basis that children move through the stages in order, with no stage omitted: a clear challenge to Nye’s argument against linear spiritual development. There are many overlaps and while exact age brackets can be disputed the journey of faith is 6


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clear. Importantly, both frameworks start at birth, suggesting that faith is there from the beginning. Specifically, Fowler believed that faith was a universal human activity whereby we try to make sense of the world we live in – everyone tries to make meaning in their lives (Dallow 2002:86). Similarly, Westerhoff’s “tree trunk” analogy on which his framework is based emphasises that “A tree in its first year is still a complete tree” (Dallow 2002:88) – in other words, while faith may grow with experience, like rings on a tree trunk , there is a core of faith present from the moment the child is born. It is no less important or real, nor is it a watered down version of what is to come. Therefore, with these theories in mind, if faith is as innate as spirituality then I cannot ignore it on the grounds of distinction. I believe that I am dealing with the early stages of faith and therefore an understanding of these stages is essential for my analysis.

Table 2: Westerhoff’s stages of faith. Stages relevant to the study are highlighted.

Stage

Approx age

Experienced Faith

0-7/8 years

Affiliative Faith

6/7 – teens

Searching Faith

Teens – adulthood

Owned Faith

Adulthood

Characteristics “It’s not what you say it’s what you do” Faith is learnt through actions and needs love and security to flourish. “I want to belong” Faith is developed through community, and participation. Stories, symbols, and religious experiences develop the sense of belonging. “What do I believe?” A time for searching, questioning and doubting in order to replace the faith borrowed from others. Faith is individual and personal. “This is what I believe” Faith is secure enough to be open to other points of view and is enriched by encounters with different perspectives.

Source: summarised from Dallow [2002] and Westerhoff [2000]

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Table 3: Fowler’s Stages of Faith. Stages relevant to the study are highlighted.

Stage

Approx age

Characteristics

Primal

0 – 4 years

Faith begins and is learned in the carer’s arms

3/4 – 7/8 years

Thinking is intuitive, immediate and full of imagery. Faith is closely tied in to significant adults. Symbols are what they represent. Children are more open to encountering God in different, non-anthropomorphic forms.

Mythical-Literal

6/7 – 11/12 years

As thinking becomes more ordered and logical, children begin to question “Is it true?” Faith is linked with story and identity, and the need for belonging. Symbols remain concrete and literal.

Synthetic-Conventional

11/12 – 17/18 years

Individuative-Reflective

Adulthood

Conjunctive

Adulthood

Universalising

Adulthood – later in life

Intuitive-Projective

Thinking becomes abstract and reflective. Faith is about fitting in and has a strong need to conform. Many adults remain at this stage. Faith is about taking responsibility for one’s own beliefs. Faith is based on remaining true to our own beliefs but also accepting others whose truth may be very different to ours Faith is selfless and involves relinquishing self for the ultimate reality. Very few adults reach this stage.

Source: summarised from Astley [2001] and Dallow [2002]

Spirituality and Prayer Throughout the course of my research I found a distinct lack of material relating specifically to children and prayer together. Dallow, Lamont, Hay and Nye all included prayer in their materials and research, but only as part of the wider picture. Dallow talks about prayer as a means for including children in the corporate worship of church and family, emphasising that the practitioner must allow children to pray as a means of natural communication with God rather than a forced activity (Dallow 2002:139). Lamont takes a more practical view of prayer, using the Godly Play ethos to present prayer as a ritual or lesson (Lamont 2007:95). While these authors present interesting theories and ideas for prayer with children, Cloyd was able to offer an exclusive argument solely focussing on children and prayer. In Cloyd’s view, prayer is an antidote to spiritual poverty. Children who are growing up unaware of their worth and divine purpose in life are given opportunities to realise this through experiences of prayer: “Prayer provides spiritual grounding through which life is given meaning and hope” (Cloyd 1997:xiii) Cloyd attributes a child’s spirituality as something which makes them more open to the joys of prayer, even more so than adults: “Some persons believe that since children have so recently come from God, they are closer to God than us who have lived a longer time” (Cloyd 1997:2). This is charming, and perhaps a little naive, but it does strike a chord with those who

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might believe that without the trappings of adult experience and cynicism children are more open to spiritual experiences in everyday life. It is also a direct challenge to Goldman’s views that children are incapable of spiritual experience because they haven’t had enough life experience. Despite the lack of material devoted to children’s prayer as a spiritual experience, there are naturally other sources that look at prayer from a broader theological view. Both Houston (1989) and Watts (2001) acknowledge that prayer is an innate human desire. Watts claims that it springs from the reciprocal relationship God and humanity share, a form of dialogue which fully involves both parties (Watts 2001:1). Houston states that our being made in God’s image leads to our God given ability to communicate with him (Houston 1989:60). Both of these views support those outlined by Piaget, Nye, Fowler et al. regarding our innate need to be spiritual, to learn, and to have faith.

Spirituality in Schools The theories presented regarding prayer and spiritual development so far must now be put into the context of my research itself – my study is taking place exclusively in schools, so I must look at how prayer and spiritual development fit in a school context. It has been apparent from my research that there is little by way of information on prayer in schools. Many journals and articles relate to the American issue which dominates the political scene there. While it is relevant and interesting, it has no bearing on the work I am conducting in my study. Here in the UK, the Education Reform Act of 1988 states that schools have a duty to deliver a curriculum which “... promotes the spiritual, moral, cultural, mental and physical development of pupils at the school and of society.” (HMSO [online] 1988) The presence of spiritual development on that list shows that spirituality does have a place in schools. Interestingly, both Cloyd and Dallow speak of the responsibilities of church and home in raising a child spiritually and within a way of faith (Cloyd 1997:xv; Dallow 2002:18-33), which made me question where school fits in. Clearly the Government and Education governing bodies believe that school can and should be a place where children are allowed to develop spiritually. This also provides me with a rationale for future practice when approaching schools to encourage the use of a prayer space. My own experience of teaching and schools work suggests that many schools struggle to deliver an effective RE, collective worship or spiritual development curriculum. This may be because of lack of knowledge, confidence, experience, or a reticence based upon a society increasingly cynical about the role of religion in state affairs.

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Conclusion I have outlined a number of key themes which have formed the basis for my research and study into the effectiveness of prayer spaces in schools. I have discovered the importance of a foundation of understanding regarding cognitive development theories, onto which spiritual and faith development theories can be added. Frameworks provided my Piaget, Nye, Fowler and Westerhoff are not exhaustive, yet they are essential in forming an understanding of the children with whom my study will be based. Children will respond to spiritual stimuli in different ways according to their age, experience and background, and I look forward to seeing how my research goes about confirming or challenging these theories. An overwhelming pattern I have sensed in my research is that there is an innate need within us to look beyond the here and now. Our natural thirst for knowledge, our desire to be with God in response to his desire to be with us, our reflection of God by being made in his image, and the faith with which we are born – these are all strong arguments in favour of any activity which provides children with the opportunity to learn, communicate, reflect and believe. This study will not be groundbreaking or pioneering, but I trust it will prove that children are spiritual beings in need of nurture.

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My research method does not come under one specific category, instead I used multiple methods in order to answer the question. Bell (1999) promotes the use of multiple research methods, even where time constraints might limit the scope of research, in order to get as wide a picture as possible (Bell 1999:102). Therefore I set out to use focus groups, questionnaires and observation to assess children’s response and staff opinion on prayer spaces. By taking a predominately qualitative approach, I was not seeking to prove a hypothesis through statistical data. However, I still had a number of objectives as the basis for my study so that the focus remained clear and answered the question (Bell 1999:26). My aim was to find out if prayer spaces contribute to spiritual development, and through observation and conversation discover exactly how they do so.

It was important for me to involve both children and adults in my research. This might seem obvious, but by nature research involving children has often gone beyond them to adults who think they know what the children believe (Scott 2008:87). As Scott argues, “The best people to provide information on the child’s perspective, actions and attitudes are the children themselves...” (Scott 2008:88). Therefore my main research took place with the children, with additional feedback from adult staff. It is still important to get this adult feedback, but not at the expense or instead of that from the pupils.

I chose two primary schools from a neighbouring county in which to conduct my research (hereafter referred to as School 1 and School 2). This ensured bias was limited as I was unknown to the pupils and staff. I chose email as a method for contacting the schools, as it is a fast and effective way to communicate. Bell highlights the importance of using such techniques – “Whatever the size of the undertaking, techniques have to be mastered and a plan of action devised which does not attempt more than the limitations of expertise, time and access permit.” (Bell 1999:1) While emailing is such a simple process it could hardly be described as a “technique”, I still believe that it took into account the fact that the schools were a significant distance away, and that I may not have been able to speak to the Headteacher or RE co-ordinator on the phone during a school day. I initially contacted the school offices, asking to have the message passed on to the RE or Collective Worship co-ordinator. This ensured that the message was not lost in the busy-ness of school life and that my intentions would remain clear. My initial contact email set out my objectives for the study, the needs I had regarding participants, and a number of dates available to conduct the study (Appendix – email example). Bell emphasises the importance of clarity when approaching participants of a study; full details of the study and any 11


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commitments they need to make will enable them to be “...convinced of your integrity and of the value of the research before they decide whether or not to co-operate” (Bell 1999:37) For this reason, I presented my rationale for the study and asked if they could clarify that it was definitely something they would be prepared to participate in.

Once I had confirmed that the schools were willing to participate in the research a letter was posted to each participating school establishing the details of the study (appendix). I also addressed the issue of consent. When working with children it is imperative to get informed consent from either parents, or school teachers in loco parentis. Many parents feel strongly about their strangers coming into contact with their children, and so I did not wish to cause difficulties by making their children the focus of my study without them knowing. Additionally, the belief that children should be actively involved in the research on a deeper level (Scott 2008:90) leads many practitioners to consider it essential to also seek the children’s consent. However many schools have their own policies and practice for this, some gaining an overall consent from each parent upon registration, others asking for consent for individual contexts. Therefore, I provided a hard copy of each consent form (appendix) and left it at the Headteacher’s discretion to decide how consent would be sought. In the end, I was provided with informed consent on the staff and children’s behalf from both Headteachers. I sent these letters out well in advance of the date for conducting the research in order to give the participants plenty of time to read through the details and understand fully what they were participating in. Hart and Bond (1995) suggest this as a manner of good practice, as well as advising participants make an additional copy for their own records (Bell 1999:39).

Establishing an effective methodology should start not by asking “Which methodology?” but “What do I need to know and why?” (Bell 1999:101) As my main objectives were to find out if a prayer space can help with children’s spiritual development, my methodology needed to include methods which would find that out. I initially chose 3 main methods for my research: Observation of children using the prayer space: This was only possible in one of the schools. School 1 could not provide me with an opportunity to observe as the prayer spaces weren’t being used at a set time. Instead, teachers tended to set aside 10 minutes in the school day for reflection or allow children to use the space of their own accord throughout the day. In School 2, I was observing a prayer space provided by an

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outside agency which made observation much more straightforward. However while this was an interesting exercise, it did not provide appropriate data for my analysis, and so has not been included. Focus groups with 5 children: This 20 minute session was divided into 3 parts. 1. “Tell me about your prayer space” – a chance to brainstorm their thoughts (appendix). I did not ask for any particular information, just for them to write whatever they wanted about it (Plate 1, below). Plate 1: Brainstorming exercise

2. “Emotions” – I gave the children 3 jelly babies, one colour per child, and laid out pieces of card with an emotion written on it with corresponding cartoon face. I asked them to place a sweet on the card which best described their feelings before, during and after their time in the prayer space (Plate 2, below) Plate 2: Emotional Responses

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3. “When I am in the prayer space I...” – children were asked to complete this sentence in words or illustrations and we discussed them afterwards. Children were then asked if they had anything else they wanted to add to the session as a whole. Staff questionnaires: Staff members were asked to provide information by way of list questions (Bell 1999:174) regarding prayer space usage and the responses that pupils give, noting any significant behaviour which may indicate development of spirituality. “Significant behaviour” was defined in a list of actions and responses which I collected from the various research sources in my literature review. There were also questions with a Likert scale (Bell 1999:186) provided so that staff could record strength of feeling on a variety of issues regarding the prayer space such as benefit to pupils and relevance to school ethos. The questionnaires were given to all staff regardless of whether their children had been observed or used in a focus group. This was to ensure a wide range of data.

As I was largely a participant researcher, I needed to keep my methods simple and easy to collate. Had I been a non-participant observer I could take notes and photographs without distraction. However with the focus groups note taking was difficult, although essential to record conversations and comments which weren’t part of the main activities yet significant in terms of my research aim. I typed up my observation notes as soon as possible so that I could recall the session effectively with it fresh in my mind. I kept the original copies of the brainstorming and sentence completion activities, and took photographs of the emotions activity to record where the children had placed their coloured jelly baby. By giving the children a colour for all three activities I could distinguish each child’s answer clearly whilst maintaining their anonymity. The full range of data for each focus group can be seen in the appendix. I analysed the focus group data by collating the responses from all three activities into tables (appendix). This ensured I could easily locate key pieces of information within the data at a glance. It also provides the reader with a succinct record of the data collected. A quantitative approach was used to assess the emotional responses given by children during the “Emotions” exercise, and put into a graph to give a graphic representation of the frequency and volume of responses given. These charts are provided in the analysis section (pg ref). With the information clearly displayed I then looked for themes, interesting responses including possible anomalies, and any patterns emerging. The full range of staff questionnaires can be seen in the appendix. When analysing the data I used a similar approach to that with the focus group data. Qualitative answers given regarding opinions on spiritual development and descriptions of the prayer space were studied for key words, phrases and patterns. I did this by way of annotation on the original document, and therefore the data has been re-recorded in 14


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electronic form so that it can be read easily. The qualitative data gathered from Likert scale and list questions was collated into tables (appendix) then charts for my analysis (pg ref).

As with any research method, there are pros and cons. Time restrictions meant that I needed to limit my variables. I could only work with 2 schools, and within that a small number of children from a small number of classes (3 classes in School 1, 2 classes in School 2). I believe that I still had enough data to make the study viable but I will assess the overall impact of this in my conclusion. It is also possible that my presence may have caused difficulties and had an adverse effect on the children’s responses. In many school contexts, the presence of a stranger elicits responses ranging from curiosity to nervousness. Child may close up entirely, or give an unnatural response due to their desire to please – “...pre-teens have often mastered the art of impression management and tailor their answers as such.” (Scott 2008:91). This was avoided by providing many different ways for children to register their opinions and feelings. Direct questioning can sometimes give children the impression that they are taking a test (Scott 2008:92), whereas a more visual, tactile approach can make the issue more concrete and clear than simple verbal instruction (Scott 2008:91). In this way, I believe that my approach presents many positive factors. The use of focus groups enabled me to elicit more detailed responses than a simple survey. Using brainstorming, jelly babies, pictorial cues, writing and illustrations as means to record data meant that I could engage children of variable learning styles and abilities.

I feel the best way to evaluate my methods is to do so from a standpoint of reliability and validity. Bell defines reliability as “...the extent to which a test or procedure produces similar results under constant conditions on all occasions...” warning that “Questions asking opinions may produce different answers for a range of different reasons” (Bell 1999:103). This is an unavoidable issue in this particular study. In order to gauge children’s responses in the prayer space, I must also ask their opinions. I cannot foresee if their opinion or response would be different on a different day; after all, we come to prayer in many different mindsets. Without observing and questioning on a regular basis over a significant period of time, I can only assume that perhaps their response would be different under other circumstances. I don’t believe that this lessens the impact or validity of the study however. If anything, it simply paves the way for future research in this area to get a clearer picture. An additional element of reliability of a study, especially one involving children, is in relation to the ethical considerations that needed to be taken into account. Throughout the study I sought to ensure that my data was reliable from an ethical perspective. The consent forms clearly set out the conditions of the study and how the information gathered would be used. At all times, the

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participants were reminded that they could withdraw from the study at any time. I preserved anonymity throughout, devising a code to refer to children, staff, and the name of the school in my findings; this code is clearly explained in the analysis chapter. By maintaining anonymity beyond individuals to the school itself, I have reduced any chance of identification. Bell supports this, stating that where anonymity is concerned simply disguising names is not enough (Bell 1999:45). In terms of validity, Bell asks if the study does what it set out to do – would another researcher given the same information and research instrument get the same results? (Bell 1999:103) Again, it is difficult to say where opinion and internal response are concerned. However validity can also be measured in the results – did my study do what it set out to do? I will evaluate this further in my analysis.

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The following results and subsequent analysis come from the data gathered from questionnaires, focus group activities and additional discussions. The raw data for these results can be found in the appendices, while specific Figures can be found at the end of this chapter. While analysing my research a number of clear links and themes came through, which help to answer the research question and give recommendations for future practice. Many of these are linked to staff and pupil responses, opinions and feelings about the prayer space, and are both qualitative and quantitative in nature. As discussed in the methodology, a key has been devised to references sources from the data: Table 4: Key for Source Referencing C = child S = school FG = focus group Each child, school and focus group session has been numbered to maintain confidentiality E.g. C1 S1 FG1 = child 1, school 1, focus group 1 Staff questionnaires are denoted by the letters a – e E.g. S1a = staff member ‘a’ from School 1

Fig. 1 (pg ref) outlines data relating to prayer spaces usage. It shows that children from both schools are given access to the Prayer Space once a week or more. Staff S1d (appendix ref for questionnaires) allows their children to use the space “Whenever they wish” which also implies regular use. However staff S2a indicated that their children use the prayer space less than once a term. It is worth noting that S2a also registered no responses made by children using the prayer space (appendix ref) which could be linked to lack of use. S2d’s comments that they would like to see “all children” using it implies that perhaps usage is not as frequent by all classes, something which is shown in S2a’s data and might suggest that some children use it only at the teacher’s discretion. Children’s comments made during the focus groups gave a two-sided approach to prayer space usage. One child highlights that their prayer space is often used on a Monday or Tuesday at the end of the day (C2 S1 FG1, appendix ref), however another laments that the prayer space isn’t used often enough and more attention should be paid to it (C 4 S1 FG3 appendix ref). One member of staff linked the prayer space with learning, suggesting that using a prayer space helps to promote discussion of wider topics and is linked to pastoral care and readiness to learn (S2c appendix). Even though most of the children get regular access to a prayer space others feel more time should be spent in the space, and would like it to be more accessible, so this could be attributed to the Piagetian view 17


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that children want to learn and discover (Beckett 2002:74). They see a space which is there to use and want to use it more effectively. In the same way, Fowler’s view that faith is an innate desire to make more sense of the world could be attributed to the children’s desire to take part in a spiritual activity more often (Dallow 2002:86). However, as only a small number of children and staff gave this view we cannot conclusively say if this is the case.

Fig. 2 pg ref outlines the overall data from children in both schools who were asked to record their feelings before, during and after their time in the prayer space. Most children recorded their feelings as happy when entering the prayer space, calm during their time in the prayer space, and thoughtful afterwards. There are also a number of unexpected answers, such as miserable during the time in the prayer space, and frightened afterwards. In some cases children offered an explanation for their choice. For example, one child stated that they were miserable in the prayer space because they were thinking about their pet cat that had died (C2 S1 FG1 appendix). Another recorded that he was miserable afterwards because he didn’t want to leave (C3 S2 FG2 appendix). The child who recorded that they were frightened after the time in the prayer space said it was because God might not have heard his prayers (C3 S1 FG3 appendix). Therefore one could conclude that the children’s emotional responses to being in the prayer space show a process of thought and analysis of why they feel that way. According to Piaget’s stages of cognitive development (table and page ref), primary school children are moving from pre-operational to concrete operational ways of thinking. Feelings are linked to circumstances, and logical thinking begins to develop in light of new understanding of the “rules” which dictate those circumstances: “My dog died, so I am sad” (Lamont 2007:21). A child enjoys their time in the prayer space, so they are sad when they leave. A child is given space to think and therefore thinks about a much loved pet. It is a logical and uncomplicated way of acknowledging a process of thought and suggests that the prayer space is an ideal time for them to develop an awareness of their internal emotions. In addition to the child who thought about her dead cat whilst in the prayer space (C2 S1 FG1), I noticed that other children’s responses associated time in the prayer space with reflections on death. For example using the time to think about an Uncle who had committed suicide (C4 S1 FG2 appendix), or a recentlydeceased great grandmother (C3 S1 FG2 appendix), or linking reflection time with thinking about the death of Jesus (C4 S1 FG2; C3 S1 FG1 appendix). As discussed previously, this is a clear indication of a preoperational process of thinking. The prayer space gives time to think, so it is natural that children think about the things that are important to them. Additionally, Lamont speaks of older, “concrete operational” children being unable to imagine what they haven’t experienced (Lamont 2007:22). As shown in the lengthy discussion about suicide during S1 FG2 (appendix) the children brought a discussion on a difficult topic to a 18


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conclusion by associating Heaven with what was familiar to them – football. This could be a sign of trying to make abstract and unfamiliar notions more concrete even if, as in the case of C2 in this focus group, the questions are still there. For C2, Heaven cannot be real because no one can prove it. C2’s behaviour is typical in a stage when children are beginning to question what they are told. However if we are to place C2 on Westerhoff’s scale (table and page ref), he breaks the mould slightly. Westerhoff’s “Searching Faith” stage which typically takes place during the teenage years, involves challenging the norms that have formed an individual’s faith up until that point: “In order to move from an understanding of faith that belongs to community to an understanding of faith that is our own, we need to doubt and question that faith” (Westerhoff 2000:96). C2 frequently states during the discussions that he is not a Christian – he is forming his own identity separate to that of the C of E school of which he is a part (appendix). Although C2 may appear to be a developmental stage before his time this is a prime example of how frameworks are not exhaustive and apply differently to individuals. Additionally the concept of “mystery-sensing” – thinking about what is out there, what we don’t understand beyond everyday life, is an essential part of spiritual development according to Nye’s theories. Mystery-sensing is one of 3 key elements for spiritual development, where children are immersed in awe and wonder, imagination and fantasy (Dallow 2002:81). Unlike Fowler and Westerhoff’s stages, Nye’s are not linear and mystery-sensing is something that can be done at any time and alongside other ways of making meaning of the spiritual. It appears from this discussion that time in the prayer space, and the opportunity to discuss issues, are giving children permission to think about issues they find difficult to imagine or understand but nonetheless wish to think about.

C2’s contributions to S1 FG2 also raised an interesting issue of prayer as a corporate and community activity. Many teachers linked spiritual development and their class prayer spaces to more corporate school activities such as assemblies and prayers before lunch time (S1c, S1d, S1e appendix). Whole school topics and values were brought into individual prayer spaces to bring a sense of continuity with the whole school in mind (S1b, S2b). However this sense of community is argued by the comments from C2 S1 FG2 who shared that he is often “bored” in the prayer space because he is not a Christian and yet feels he cannot share this “because it is a Christian school” (appendix). Other children found resonance with the emotion “withdrawn” with one child using it to define her feelings of wanting to be left alone – “I don’t like anyone talking to me when I am reflecting” (C3 S1 FG2 appendix). This indicates a need for personal space in a corporate activity. This information raises interesting questions in terms of faith development especially in

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light of Fowler and Westerhoff’s theories. Primary school children, especially those at C2’s age, are finding their identity and developing their faith through communion with others. Westerhoff’s “Affiliative Faith” and Fowler’s “Mythical-Literal Faith” both centre on a child’s need for belonging to a larger group or community. C2 clearly feels excluded from this community because of his difference in beliefs and it could be further proof that he is moving beyond the Affiliative Faith stage on to the Searching stage. An additional comment from S1e gives the sense that while the prayer space is often a class and community activity, it can also be used as a chance for personal and individual reflection: “[The prayer space] helps children understand that we don’t only learn about God or talk to God when someone else tells us to” (appendix). It is implied through this that prayer is as much a personal activity as a corporate one, and children should not feel under duress or forced to think about God in a particular way. The difficulty lies in appreciating that for many children their cognitive, spiritual and faith development depends upon the actions and guidance of another person, usually an adult. Vygotsky’s scaffolding approach is evident in S1d’s data when they state that responses from the children – especially saying sorry – come about with guidance and intervention from an adult (appendix). This is not to say that the response isn’t genuine, simply that the children are learning a new social skill with the help of an adult who will gradually step back as the children learn to respond unprompted. This is a positive aspect of adult intervention, yet as S1e suggests it is also beneficial for children to meet with God in their own terms. There are some aspects of spirituality which cannot be “taught” and therefore a balanced approach of personal and communal is necessary.

When asked to describe how they would define spiritual development, there was a clear sense of process and journey in staff responses (appendix). S1a spoke of a “transformation” while S1d spoke of reaching a “level of maturity” through “personal growth”. This correlates with the views of Fowler, Westerhoff, Piaget and others who believe that development is a linear process. This sense of personal growth was also suggested by other members of staff, specifically in relation to actions and consequences (S1b), assessing strengths and weaknesses (S1c), making sense of feelings (S2d). As well as highlighting internal aspects of spiritual development, external aspects such as considering what affects relationships (S1a) and understanding others (S1b) were also cited. Staff believed that identity and sense of self was key to spiritual development, particularly through looking at achievements (S2c), their unique potential (S1c) and the difference they can make in their lifetime (S2b). S2d and S1e are the only staff members to link spiritual development with faith and religion – S2d believes spiritual development is about reflecting on beliefs, while S1e believes it lies with church and understanding of God. The sense of mystery and awe was also highlighted – S1a believes that spiritual development involves thinking about that which is “out there” and 20


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beyond everyday life. These reflections and responses have particular resonance with the work of Nye, who believes that part of a child’s spiritual development is becoming aware of an inner self, sense of conscience, and right and wrong. However the most compelling argument for whether the prayer space itself supports spiritual development by these and “official” definitions comes from the responses observed by staff and some comments given by the children themselves. Members of staff were also asked to record any responses they observed when their pupils had been using the prayer space, the results of which are shown in Fig. 3 pg ref and seem to correlate with their views on spiritual development and those held by, for example, Nye. In this set of data the most commonly observed responses relate to the children’s own actions and their concern and empathy for others. In their own discussions, children spoke about how time in the prayer space gives them an opportunity to reflect on their day and the events that happened (C1 & C3 S1 FG2; C1 S1 FG3 appendix), while others believe that time in the prayer space can provide an opportunity to think about those in need (C4 S1 FG3). These responses seem to correlate with staff observations as they indicate a growing sense of self, need for reflection, and concern for others. While only two staff members linked spiritual development specifically to the Christian faith, the children themselves frequently associated the prayer space with God and Jesus. Alongside moments to reflect were moments to ask God for something or think about the death of Jesus. From a Christian point of view, this makes sense. If we are to believe that children are made in God’s image then “...it would be difficult to understand why [we] are created without an instinctive capacity to respond to our Creator” (Nye 2009:9) If a prayer space gives children the opportunity to spend time with God (C4 S1 FG3 appendix) then it is arguably serving a purpose in developing their awareness and understanding of the spiritual. Spiritual development may not be limited to religious contexts but that does not negate the impact religious concepts can have on that development.

The physical prayer space was also commented on and discussed at length in both focus group sessions appendix and questionnaires appendix. It is clear that the atmosphere of the prayer space impacts pupils’ experience and staff views on it. Staff members S1b, S2c and S2d referred to comfortable aspects of the prayer space such as beanbags, cushions, a rug and soft lighting. Additionally, S1b and S1d provide thoughtprovoking or classical music which seems to promote a sense of calm and reflection. In most cases the prayer spaces rely heavily on objects and symbols to provide focus and stimulus. All the prayer spaces described in School 1 have Bibles, crosses, candles and prayer books for children to look at and focus on. Additionally S1b, S1e, and S2c provide the children with tactile symbols relating to a theme e.g. Nativity set, Noah’s Ark, or pictures relating to a Christian value. Rather than just providing visual focus, the objects and symbols in the prayer spaces were there to provide a hands on and tactile experience for the children. The 21


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tactile element of the prayer space seemed to be important to S1e who states that the children “are allowed to play with the figures” as part of their time in the prayer space. In a more general way, S2b makes reference to the tactile nature of the prayer space as a whole. Plate 3: School 1 class prayer space

The children also made reference to these aspects of the prayer space in their comments. Some children remarked that they felt comfy and relaxed (sleepy) in the prayer space (C3 & C1 S1 FG1 appendix). They acknowledge that they have symbols and objects to look at as a means of focus (C1 S1 FG3 appendix). The cross is a symbol which was referenced frequently; C2 S1 Fg2 (appendix), C1 & C4 S2 FG2 (appendix) highlighted the crosses when describing their prayer space, and the children of S2 FG1 all drew crosses in their brainstorming and sentence completion activities (appendix). It was noted by some children that being able to hold the crosses was a positive part of being in the prayer space (C1, C4 & C5 S2 FG2 appendix). We have already seen how Nye’s mystery-sensing theory explains a child’s need to explore the unknown, but within the same framework is a theory that “Awareness-sensing” can also help children deal with what is happening in the here and now. Awareness-sensing can take place through sensitivity to the aesthetic, such as a piece of music or visual stimuli. In a similar way, Piaget emphasises that children who are moving from pre-operational to concrete operational thinking need hands on experiences to learn new skills and link the objects in their hands with the images in their minds (Lamont 2007:22). Children in Fowler’s “Mythical –Literal Stage” will also learn about faith through symbols and concrete representations of them (Astley 1991:22). If crosses the children hold in their hand become synonymous with the death of Christ, it could progress onto thinking about what that story means to them thus developing a sense of identity to make that story real (Lamont 2007:75). In S2 FG2, C4 stated that she felt “...safe and secure in 22


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the prayer space because I know God is with me because I don’t feel that way all the time” ( appendix). This child has learnt to associate the space and the symbols within with comfort and security not felt elsewhere. Perhaps holding a cross or looking at a candle during a peaceful time of reflection may help the children find comfort and solace in God’s presence through that object. It is from this that we can therefore conclude that a prayer space full of tactile images, symbols and stimuli will in some way support children’s spiritual development. However not all of the children were as positive about their prayer space. In both schools, a small number of older pupils said that they found their prayer space too small or cramped. In School 1, the children of FG3 agreed that the prayer space was not utilised properly; when C4 showed me the prayer space (Plate 4, below) she pointed out that it was “quite small and in a corner so we can’t use it properly” (appendix ). Plate 4: S1 FG3’s class prayer space

In S2 FG2 (appendix), C4 remarked that their communal prayer space (Picture 5, overleaf) was “very small and cramped”. C5 concurred, adding “The one in the hall should be bigger”. It is worth noting at this stage that the children of School 2 had been in a session with the Prayer Spaces for Schools team, who had turned an ICT suite into a multisensory prayer space. The children’s remarks may have come because their time in the larger prayer space brought to their attention the issues of the smaller communal one. Indeed comparisons were made between the 2 by C2 and C5 of S2 FG2 who felt the larger prayer space was bigger and better.

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Plate 5: School 2 communal prayer space

The issue of space is an important one and is highlighted by Dallow who maintains that a damaged or illthought-out environment does not promote a sense of self worth with the children, nor does it encourage them to show respect to their surroundings (Dallow 2002:68). A danger is that even well-meaning adults may inadvertently stilt spiritual development by not taking note of what the children respond to and need. I will look at this further in the conclusion of this chapter.

The concept of prayer itself and how it might be defined was touched upon in some of the answers given by both children and staff. Many of the children saw prayer as a time to make petitionary requests of God for help or something specific. For example in S1 FG3 (appendix), C1 states that the prayer space is there to “Pray to God for help in work”, while C3 states that in the prayer space “I ask God for different things”. C2 implies a two way conversation during prayer – “I ask God about things and listen to his answers.” This supports the view put forward by Cloyd who believes that children, “...have a formula and it is simple: we have a need, we present it to God, God hears our prayers and God answers.” (Cloyd 1997:7) In School 2, S2c implied a problem solving approach to spiritual development, stating that children understand “how they approach problems...” as they develop spiritually (appendix). While this doesn’t suggest prayer specifically as a way to do this, if that particular member of staff links spiritual development with problem solving then School 2 pupils may also chose to use their time in the prayer space accordingly.

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This behaviour was also seen by Hay and Nye in their research, and they came to the conclusion that up until the ages of 10-12 children’s prayers follow a mechanical formula of making requests to God. It is only as teenagers do children use prayer to share confidences and intimacies (Hay and Nye 2006:52). When I first encountered this view I was sceptical, and I think it is important at this stage to look at comments during a discussion in S1 FG3 (appendix) where a distinction was made in the definition of prayer. C4 related prayer to taking to or thinking about God, whereas “...if you are just relaxing...not thinking about God, then you are not actually praying.” This implies an understanding of prayer as direct communication with or thoughts about God. Her peers went on to clarify – “Praying is talking to God, he listens to you and makes a decision for you” (C3). Therefore, if I am to test Hay and Nye’s theory against the theory put forward by the children, then indeed their “prayers” did centre on requests. Their “reflections” centred on their day, their feelings, relaxation and other people. In terms of what this means for the prayer space and spiritual development, I think that it shows an interesting level of thought by the children. They are giving the prayer space a multifunctional use themselves, recognising and demonstrating that spiritual experiences can be defined in many ways. Dallow defines prayer as “...listening to and being aware of God’s presence” (Dallow 2002:139). It is clear that for some children that can happen through direct communication with God or simply by being with Him in the prayer space as they relax and reflect. However we cannot take for granted that the children are cautious in their views on how prayer is answered. Within their confidence that they are able to talk to God in the prayer space are questions and doubts as to whether or not He will hear. This was demonstrated especially in S1 FG3 as both C3 and C4 express a concern that God may not have heard their prayers (appendix refs). C4 also ponders how prayers are answered; sharing a story about a prayer which in her mind took a day to be answered. C1 reply is simply “That’s how long they take to get there” (appendix). This sharing of ideas and concepts is vital in helping children ponder aspects of prayer they may find difficult to understand. As we have already seen, questioning and doubting is a typical stage of spiritual development. In Fowler’s Mythical-Literal stage, typically between ages 6-12, children want to know “Is it true?” They begin to find meaning by questioning and seeking proof. Perhaps C1’s suggestion is sufficient to show C4 that prayer is answered. However it is likely that her journey will involve more questioning and the prayer space appears to be an ideal place for that to happen.

I am satisfied that my research has brought about conclusive, but not exhaustive evidence in support of prayer spaces and their impact on spiritual development. Naturally there is much more to find out and I will look at ways in which this research can be developed in the following chapter.

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Figure 1: Prayer Space Usage

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Figure 2: Children’s Emotional Responses

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Figure 3: Children’s Responses Observed by Staff

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This research has brought about a clear argument in favour of prayer spaces in the spiritual development of our children in primary schools. That is not to say, however, that there isn’t more that can be done. In light of the research there are a number of recommendations to be made. Nye’s “SPIRIT” model is a good way to ensure good practice and develop the spirituality of children in many contexts (Nye 2009:51-59). By applying this model to the context of prayer spaces, we can think about how they can be more effective in supporting that spiritual development:

Space We have already seen how the physical space impacts on the children’s experiences of the prayer space. They need space which is big enough and easily accessible, and the opportunity for regular access. Having tactile and visual objects in the space will help the children develop understanding of symbols and concepts, while a comfortable setting can ensure relaxation and enjoyment. Space is also a Biblical imperative. God provided His people with a space in which they could come and worship Him (1 Kings 8), find meaning in rituals (Luke 1) and comfort in His presence (1 Samuel 1). A child from Biblical times will have found identity through the visual memorials and artefacts from Hebrew history (Dallow 2002: 27). This is as important today as it was then – a well thought out prayer space offering opportunities to experience God’s presence can have the same benefit in developing the spiritual identity of our primary school children.

Process It is vital to remember that spiritual development is a process, not a product: “There is no such thing as a static faith.” (Dallow 2002:84). Frameworks can be useful in gaining a better understanding of development and improve service provision for children in order to support that development, but we must not allow them to tempt us into thinking that there is a goal or target to be reached with latter stages deemed more important than earlier ones (Nye 2009:85). In a school environment where targets and attainment are so important, it goes against the grain to suggest children do not need to demonstrate certain qualities by a certain time. Their responses can give us an indication of their development but they are not conclusive and this development should be nurtured at all times for as long as possible. Our spiritual journey as a human being ends only when our life journey ends.

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Imagination Primary school children begin school brimming with imagination and creativity in their cognitive development (Lamont 2007:70). While this moves on to more literal interpretations of life, the desire to make and play is still there. Therefore, if a prayer space or reflection time can somehow harness this imagination by presenting new situations, stories or symbols, it can undoubtedly develop a child’s spirituality. Using imagination in prayer reinforces the idea that prayer is informal and natural (Nye 2009:60).

Relationship This aspect has many dimensions, first of all the relationship between the child and staff members. The more staff members know about their pupils, the better they can understand where they are coming from. When I shared C2’s input into S1 FG2 with his class teacher, she immediately understood why he had said those things (appendix). However she was still taken aback at his fear of sharing those feelings, which implies that more communication is needed. Secondly, the relationship between the children and God: in the same way that spiritual development cannot be forced, neither can a relationship with God. The Biblical example of Samuel from 1 Samuel 3 is relevant here – Samuel’s first encounter with God came about in an everyday situation. When Samuel informed Eli of God’s words, Eli did not go and intercede on Samuel’s behalf. Instead he sent Samuel back to continue the communication himself. A child’s relationship with God can come about with adult guidance but not interference. Adults can provide the space but children are capable of making use of it. Their responses might vary and differ from what we expect or want, but that does not make them invalid. Children must realise that they can come to God as they are.

Intimacy Linked to relationship, this is about making the child feel safe. As demonstrated by C4 in S2 FG2, security in a prayer space is conducive to being able to use it effectively. Prayer is a deeply personal thing, and children must be allowed to share as much or as little as they want. Children need to feel able to share their feelings and prayers without fear of being laughed at or corrected.

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Trust Again, this is linked to intimacy and relationship. Trust means children learning to have a mutual respect for each other. By showing trust in their ability to respect other children’s ways of praying, we are encouraging that respect even further. In the same way, staff can show their trust of the children by consulting them more often on the actual prayer space. As we saw with a number of the children, they felt their prayer space was not used enough, not easily accessible, or rather small and cramped to use properly. This differed from staff opinions and suggests that communication on the issue which empowers children to make the prayer space more “their own” may help it become more effective. A “Mosaic” approach, as pioneered by Clark and Moss (2001), may be helpful here. Originally used to empower those in impoverished rural communities, it uses many different techniques to gain a whole picture of an individual or group perspective (Greig et al. 2007:158). In this context, and it is important to consider time restrictions on members of staff, children can feedback their views and opinions on the prayer space by taking photos, giving guided tours (which was helpful for my own research), and mapping out areas and objects of importance to them (Greig et al. 2007:159). Empowerment of this sort shows a level of trust between staff and pupils – children are entrusted with gathering information, and staff are trusted to take the children’s opinions seriously. Schools may find that changes are made to the prayer spaces which bring about more effective encounters and meaningful responses as a result.

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“If we, as people of faith value our children, then we will recognise that one of our most significant responsibilities is to help them stay in touch with their spiritual selves” (Cloyd 1997:xiv)

In my position as a Children’s Worker I am acutely aware of my responsibility for the spiritual well-being of the children in my care. My intention in this study was to discover the ways in which prayer spaces contribute to spiritual development and I believe that I have been successful in doing so. It is clear from the data presented in my analysis that prayer space can support the spiritual development of the children using them. This is shown in the children’s responses and observations made by the staff. Children have demonstrated an awareness of self and identity, meaning-making, questioning and doubt, as well as demonstrating various stages of cognitive development. It must be understood, however, that the call of duty laid down by Cloyd is not just limited to practitioners within a faith context like myself. Primary school teachers are also charged with a responsibility for nurturing spiritual development through their National Curriculum provision. Prayer spaces can provide staff with the opportunity to meet that responsibility of nurturing their pupil’s spiritual development through reflection and prayer. However, caution must be taken to make prayer an inclusive activity and one which incorporates the principles laid down by the “SPIRIT” model outlined in the recommendations. If a prayer space is not accessible and functional, it is not going to meet its full potential and neither will the children. I feel that this research project has only begun to scratch the surface regarding the impact of prayer spaces. I can only present what I have discovered within the limits of time and opportunity. Had I the opportunity to do this research again, or progress it further, I would ensure that data was collected from a wider demographic of schools. I would also include all children in the primary school age range to gain a better comparison of ages and stages. It would be interesting to set up a prayer space from scratch and research any difference in responses from children who had never had access to a prayer space compared to those who did. This would give a clearer indication of whether regular use equates to more progressive spiritual development. This study has provided opportunities to explore prayer spaces outside of the school context, but still within the remit of my role as a practitioner. I would like to bring prayer spaces into the church through Junior Church sessions and All Age Services, encouraging children to communicate with God in a new and exciting way. I also feel that the responsibilities laid out in Deuteronomy 6 are not simply limited to parents – the whole church “village” has a responsibility to raise the child (White 2008:11). Demonstrating to 32


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parents how prayer spaces can contribute to the spiritual development of their child and using the “SPIRIT” model to give ideas on how to set one up in the home will encourage parents and children to meet God together as a family according to the Biblical models given to us. When forming my dissertation aims I was reluctant to commit to proving a hypothesis. My research set out to study a possible link between prayer spaces and spiritual development, and I have concluded it by suggesting that the link is clear. Perhaps that is sufficient to argue a case. However I am limited to simply highlighting correlations because ultimately spirituality is a deeply personal issue. There are limits to how much we can quantify a personal response. Further research could present more evidence but I believe that we will never really know exactly how our children are communicating with God internally. We can only speculate, and with good intentions assist them in that communication. It is in conclusion of this study that we can go back to the very simple definition of spirituality given by Nye: “God’s ways of being with children, children’s ways of being with God” (Nye 2009:5). A child’s relationship with God is ultimately none of our business. It is personal, internal and private. With this in mind I finish with the words of Jesus to His disciples: “Let the little children come to me, and do not hinder them...” (Matt 19:14). Put simply, we must bring the children to a safe place where they can meet with God. The rest is up to them. Word count: 10,985

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