CYM dissertation - Sam Phillips by Institute for Children, Youth and Mission

Does the Creation of a Sacred Space in an Educational Context Contribute to the Spiritual Development of Young People? by Samantha Phillips

CYM Dissertation Showcase www.cym.ac.uk

Module Number: AM75293-‐6 Dissertation (Double Module) School, Youth & Community Work and Practical Theology Title:

Does the Creation of a Sacred Space in an Educational Context Contribute to the Spiritual Development of Young People? Student Number: 10007068

Surname: PHILLIPS Other names: SAMANTHA JANE

Date of Submission: 24.04.2013 This Professional Practice Submission is submitted in part fulfilment of the regulations for the BA Honours Degree in School, Youth & Community Work and Practical Theology Academic Year 2012/2013

Statement of Originality Except for those parts in which it is explicitly stated to the contrary, this project is my own work. It has not been submitted for any degree at this or any other academic or professional institution. Samantha Phillips 21st April 2013 ............................................................... ..................................... Signature Date Photocopying and Inter-‐Library loans I agree that this Dissertation may be available for reading, photocopying and inter-‐library loans at the discretion of my Regional Centre Director. Samantha Phillips 21st April 2013 ................................................................. ....................................... Signature Date

ACKNOWLEDGEMENTS A huge Thank You must go to the following people although, Thank You seems so inadequate:

To all the staff at CYM: for your support, encouragement and inspirational teaching. To Lizzie: for your endless patience, encouragement and generosity of time. To Dave: for line manager support that goes above and beyond. To Ali: for your spiritual and pastoral support which has been so valuable. To the MSYN Trustees: for bearing with me as I have juggled study and work and for being so supportive during the degree process. To all the staff and pupils involved in this research. For my army of friends and family, who have been there, encouraging me to keep on going. To Jack, Oli, Anna, Luke and Nathan – my inspiration when things were hard. To Jon: for everything! And finally….. Praise the Lord, all you nations; Extol him, all you peoples. For great is his love towards us, and the faithfulness of the Lord endures for ever. Praise the Lord. (Psalm 117)

ABSTRACT This study explores the concept of Sacred Spaces. Sacred Spaces are educationally appropriate prayer and reflection spaces designed to be accessible to young people with a faith or no faith and everyone in between. The research examined whether Sacred Spaces created in this context contribute to the spiritual development of young people and took place in three mixed Secondary Schools in Stafford. The study initially explores spirituality, spiritual development and the role of faith in an educational context all of which are influential within and impact on a Sacred Space. The study examines these areas individually highlighting the breadth of thought and approaches and then seeks to explore the tensions that exist between them. The research data was gathered through questionnaires and evaluation forms from all the young people who engaged with the Sacred Space. Those who took part were in years 7-‐11. Quantitative and qualitative data collected was extensive as it was important to hear from all those who had engaged with the Sacred Space. The data was analysed to discover whether spiritual development was taking place and in what ways. The research process illuminated various processes and themes and these are discussed within the research implications. Future areas of development within the Sacred Space are identified, as are further areas of possible research.

CONTENTS

Page

Chapter 1.

INTRODUCTION

Research Aim Reflexivity Key Terms Structure

1 2 3 3

Chapter 2.

LITERATURE REVIEW

Sacred Space as a physical space Spirituality Spirituality and Faith Spirituality, Faith and Education Spiritual development

4 5 7 8 8

Chapter 3.

RESEARCH METHODOLOGY

Research Focus Initial thoughts Ethics Informed Consent Research Methodology Evaluation Form Questionnaire Teacher Observations Research Process Validity and Reliability Research Dissemination

12 12 12 13 13 14 14 15 16 16 17

Chapter 4.

DATA ANALYSIS

Overview Section A. Quantitative Data from Evaluation Form Section B. Quantitative Data from Questionnaire Section C. Qualitative Data from Evaluation Form Reflections

18 18 20 24 28

Chapter 5.

IMPLICATIONS OF RESEARCH Sacred Spaces Spirituality Spiritual Development Spirituality and Faith Future Developments Future Research CONCLUSION

Chapter 6.

29 29 30 32 34 35 35

APPENDICES BIBLIOGRAPHY

APPENDICES Appendix 1.

SACRED SPACES

Appendix 2.

OFSTED GUIDELINES (pages 13-‐14)

Appendix 3.

INFORMATION LETTER/NON-‐CONSENT FORM

Appendix 4.

EVALUATION FORM

Appendix 5.

QUESTIONNAIRE

Appendix 6

STATIONS USED WITH THE SACRED SPACE

Appendix 7. QUANTITATIVE DATA ANALYSIS – EVALUATION FORMS • • • •

7.1.1 7.1.2 7.2.1 7.2.2

Appendix 8. • • • • •

8.1.1 8.1.2 8.1.3 8.2.1 8.2.2 8.2.3

ENTRY ROUTES – School-‐by-‐School comparison ENTRY ROUTES – Year-‐by-‐Year Comparison DID THE SACRED SPACE HELP YOU ENGAGE SPIRITUALLY? -‐ School-‐by-‐School comparison DID THE SACRED SPACE HELP YOU ENGAGE SPIRITUALLY? – Year-‐by-‐Year Comparison

DATA FROM QUESTIONNAIRE SPIRITUALITY QUESTIONS – School-‐by-‐School comparison SPIRITUAL DEVELOPMENT QUESTIONS -‐ School-‐by-‐School comparison FAITH AND BELIEF -‐ School-‐by-‐School comparison SPIRITUALITY QUESTIONS – Year-‐by-‐Year Comparison SPIRITUAL DEVELOPMENT QUESTIONS -‐ Year-‐by-‐Year Comparison FAITH AND BELIEF -‐ Year-‐by-‐Year Comparison

• Appendix 9. QUALITATIVE DATA Appendix 10. SUMMARY OF FINDINGS

FIGURES. Fig 1. Spirituality, Faith and Religion Model by John Hull (1999)

page 7

Fig 2. All schools – Routes of Entry to the Sacred Space

page 18

Fig 3. All Schools – Did the Sacred Space help you engage spiritually?

page 19

Fig 4. All Schools – Questionnaire data

page 20

Fig 5. All Schools – Questions relating to Spirituality

page 21

Fig 6. All schools – Questions about Spiritual Development

page 22

Fig 7. All Schools – Questions about Faith and Belief

page 23

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CHAPTER 1. INTRODUCTION In 2010 MSYN hosted their first Sacred Space in a local secondary school. Sacred Spaces are educationally appropriate prayer/reflection spaces, accessible to young people with a faith, no faith and everyone on the spectrum in between. I use the term Sacred Space as I feel it offers young people a more open invitation than inviting them into a prayer space. For the purposes of this research and in truth both phrases are interchangeable. The initial motivation for creating the Space was a desire to respond positively and creatively, to the opportunities offered to Christian schools workers, by the formal RE curriculum. Most of the curriculum input by MSYN was as Christian visitors willing to explore contemporary faith issues through workshops, activities and discussions. Sacred Spaces create arenas where young people can explore spiritual issues independently. Within them, prayer and reflection are recognisable as Christian, Christians facilitate the space and station content has a Christian bias. The environment is reflective in nature and multi sensory in approach. Early Sacred Space participants were asked for feedback about their experiences – rating the space poor (1) through to excellent (5), providing comments on the best aspects and their suggestions for improvement. Initial feedback was very positive and surprisingly personal. Feedback suggested Sacred Spaces were contributing to a wider issue of pupil’s spiritual development, which schools have a legal mandate to develop in pupils (Education Reform Act 1988). In order to understand more fully the contribution these spaces could make, more focussed research was required. Research Aim Through this research process I hope to discover whether •

Sacred Spaces contribute to the spiritual development of young people in an educational context?

•

In what ways?

•

How might this be evidenced, measured or quantified?

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Reflexivity It is important at the outset to be clear about my personal involvement in Sacred Spaces. Shacklock and Smyth (1998:6-‐7) suggest ‘to not acknowledge the interests implicit in a critical agenda for the research, or to assume value-‐free positions of neutrality, is to assume `an obscene and dishonest position’. I was involved in the creation of the Sacred Space and have facilitated every space hosted by MSYN in schools. Sacred Spaces joined my passion for exploring faith and spirituality with young people together with education: discovering more about ourselves and the world around us. My faith journey was influenced by understanding my identity as a human created in the image of God – IMAGO DEI. I believe ‘Humanity is unique in creation. Every Human being is a fusion of the physical and the spiritual realms of creation’ (Chalke 2009:37). Whilst Imago Dei is often viewed through a Christological lens as per Barth (1960), Von Balthasar (1992) and Moltmann (1993), for me it is viewed through a cosmological lens. I agree with Tillich who argues that ‘aspects of human experience…raise the question of man’s dependence on a source external to himself.’ (Clarke 2001:9) In providing opportunities for young people to reflect on themselves as human in the context of this world, I believe this process can occur. I am conscious too that much of my work embraces Augustine who believed ‘The image of the creator is to be found in the rational or intellectual soul of humanity….the human soul has been created in the image of God that it may use reason and intellect in order to apprehend and behold God’(McGrath 2008:50). This is evident within Sacred Spaces. If space is provided to challenge and encourage reflection on issues important to humanity, then I believe as we ask the big questions -‐ Who am I? What am I here for? Am I OK? (Lee 2006:3), a journey of spiritual engagement begins. I am aware that I am researching the effect of my particular Sacred Space and it is inevitable that my approach to spirituality, spiritual development and personal theologies will influence the set up and content of the space. The particular spirituality of each space can’t help but have a direct link to those who create it.

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KEY TERMS As this research is engaging with issues that have a wide spectrum of meaning, it is important to be clear about the definitions I have used for this research process. •

SACRED SPACE

A portable prayer space constructed within a school environment for a time limited period. This multi sensory space contains a variety of stimuli to prompt thought, reflection, prayer and spiritual engagement. (See Appendix 1 for more details) •

SPIRITUALITY

Spirituality is a complex concept to define, with many perspectives. For the purpose of this research I have used Hay and Nye (2006) who describe spirituality as ‘the awareness that there is more to life than the material; an awareness of oneself as a human being, responsive to beauty, sensitivity to ethical concerns, as well as experiences of engaging in mystery, awe and wonder’ (adapted from Chapter 4). I will explore this further within the literature review. •

SPIRITUAL DEVELOPMENT

For the purposes of this research I will use the Ofsted (2004:12) definition of spiritual development: ‘the development of the non-‐material element of a human being which animates and sustains us and, …. Either ends or continues in some form when we die. It is about the development of a sense of identity, self-‐worth, personal insight, meaning and purpose. It is about the development of a pupil’s ‘spirit’…‘soul’.. or ‘personality’ or ‘character’. •

SMSC CURRICULUM

SMSC refers to spiritual, moral, social and cultural. The SMSC curriculum is a hidden curriculum within schools. All schools are required by law to promote the SMSC development of pupils. STRUCTURE OF THIS REPORT This report will be divided into the following sections. • • • • •

Literature review Research methodology, Data Analysis Implications of the Research Conclusions 3

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CHAPTER 2 LITERATURE REVEIW

This literature review explores the many areas of discussion that converge within a Sacred Space. I started by thinking about the space itself. Did the provision of physical space encourage spiritual engagement? What are current approaches to spirituality? What is understood by spirituality within education and a wider context? The relationship between spirituality and faith and faith within education was significant as there are tensions within these relationships. Exploring spiritual development was critical, the Ofsted criteria would be the plumb line for this research but what is the wider context? I chose not to explore faith development. Faith and spirituality in an educational context appear to be viewed as distinct entities. SACRED SPACES AS A PHYSICAL SPACE I was not able to find much research discussing the impact of providing physical areas for reflection and spiritual engagement. In a Christian context sacred spaces are traditionally places to seek God -‐ church buildings. Recently there has been a movement of seeking God in less traditionally sacred places, as seen within the 24/7-‐prayer movement (Grieg and Roberts 2003). In an educational context, Christian chapels were historically incorporated within school sites. The growth of a more pluralistic society however, has resulted in an increase in multi-‐faith prayer rooms within schools and colleges. Parker (2009) recognises this change and explores some of the issues and tensions surrounding them. Looking for examples of non-‐theistic spaces, I discovered a small but growing trend of secular peace gardens (World Peace Gardens Network) and within schools (International School Peace Gardens programme). These are permanent sites, focussed on reducing conflict and promoting peace. I have visited schools that have used such places in a more overtly spiritual context, remembering pupils who have died in wars or other tragic circumstances. There has also been a growth in quiet/prayer spaces within working environments. Within ‘Recovering the Calm’, Hazel Blears MP, says ‘No matter who we are, I believe we can all benefit from finding a little time to reflect and rise above the daily routine. I hope this guide will inspire many more businesses…..to help people find their own moments of refuge in a busy day’ (Huxley 2008:5). 4

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Locally there is a vision for ‘A place for a rhythm of daily prayer: Chaplaincy and pastoral evangelism ….: Hospitality and community for seekers: A ‘safe space’ in which to be vulnerable and a ‘sacred space’ in which to meet with God’ (Hill 2012). It is perhaps through chaplaincy that Sacred Spaces could explore the benefits of providing physical and emotional, spiritual spaces. Within schools the growth in prayer spaces has been observed through the ‘Prayer Spaces in Schools Network’ (PsiS), ‘Orison’ and ‘The Sanctum Project’. Little research has been undertaken specifically on these spaces and PsiS is actively gathering current research. SPIRITUALITY ‘Spirituality is like a bird: if you hold it too tightly it chokes; if you hold it too loosely it flies away. Fundamental to spirituality is the absence of force.’ Rabbi Hugo Gryn (Westminster LEA 1993:4) There is universal acceptance that spirituality is complex, ambiguous, broad and subjective. It holds historical meaning but is changing within a postmodern context. Spirituality though hard to define, is often explained through a range of experiences and used in both religious and non-‐ religious contexts. As a basic definition something spiritual suggests the opposite of material or physical (Copley 2000). Traditionally spirituality embraces a theistic foundation including prayer, discipline, relating to God (Thatcher 1991). Augustine believed spirituality to be discovered within, whilst Tillich believes it is experienced in relation to our context (McDermott 2004). McGrath (2001) suggests it is found within an authentic Christian existence, as does Macquerie (1982) who defines spirituality as the process of transformation and discipleship, part of the sanctification process. Wright (2000) supports a broader view, approaching spirituality from three perspectives: the sacred or religious, something not physical and developing the soul, echoed by Bradford (1995) who understands spirituality as human, devotional and practical. More recently spirituality has incorporated entirely non-‐theistic approaches. This separation of spirituality from religion has generated research into the spirituality of children and adolescents from sociological, psychological and educational perspectives.

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Hay and Nye (2006:65), who have researched spirituality significantly, describe spirituality in terms of ‘awareness sensing, mystery sensing and value sensing’ proposing a ‘spectrum of meaning from a moral sensitivity to a mystical union with God’ (Nye and Hay 1996:145). Kirby (2004) agrees spirituality is becoming less reliant on religion and suggests that even Atheists can relate to the Sacred. Concepts of spiritual literacy are developing attempting to address this chasm emerging between spirituality and religion. The Staffordshire Agreed Syllabus (2009:7) promulgates the importance of pupils being ‘Religiously Educated’: able to ask big questions, having knowledge, able to explore and reflect on the impact of faith or spiritual experiences. This approach is evident within education, within Ofsted (2004) guidelines and the current emphasis on assessing schools on the impact of their SMSC curriculum on pupils. This approach supports Chittenden’s (2002) and Kirby’s (2004) assertion that spirituality shapes behaviour and is linked to our personal values and ethics. Savage et al (2006) refer to formative spirituality – an awareness of self in relation to others and the universe, often understood as spiritual but not religious; and transformative spirituality, associated more with religion and discipleship. Previously there might have been a perception that formative led towards transformative spirituality this is no longer the case. Tacey (2004:1) talks about a spiritual revolution, ‘a new interest in the reality of the spirit and its healing effects on life, health, community and well-‐being’. He suggests that western society has outgrown the secular, can no longer fully embrace religion and is therefore caught in the middle. Sacred is now found everywhere and the spirit has been ‘democratised’ away from religion. This view is reflected within the ‘Big Society’ and ‘Wellbeing Agenda’. Aked, Michaelson and Steuer’s (2010:7) report recognised the role local government in promoting economic wellbeing but introduced ‘nurturing psycho-‐social wellbeing in local populations, so that all residents can reach their potential and live a good life’ This report falls short of mentioning spirituality explicitly but the link to holistic wellbeing and the language of flourishing, happiness and personal fulfilment are all cogent with spirituality and spiritual development.

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A simple Internet search brings a wealth of diverse attitudes and approaches to spirituality. It is important to acknowledge this changing spiritual landscape full of tensions. This tension exists even within the Sacred Space -‐ Christians facilitating a diversity of approaches to spirituality! SPIRITUALITY AND FAITH It is apparent that a coherent and absolute definition of spirituality is virtually impossible. Changing approaches to spirituality mirror the changing position of Christianity within British Society with Pimlott (2008) arguing that we are Post-‐Christendom. Nevertheless much of the language of spirituality is still associated with faith and religion. This is very challenging. It is increasingly possible to be religious and not spiritual and vice versa. How do we develop an accessible spiritual language? I find Hulls (1999) imagery of three concentric circles exploring the relationship between spirituality, faith and religion helpful. Rather than viewing these as individual entities with some overlap but co-‐existing in tension, Hull (1999) believes faith sits within spirituality and religion within faith. Not all spirituality is about faith and not all religion about faith, but they do contain areas of commonality. This model can be challenged-‐ one can be religious without being spiritual and neither can it mean to imply that faith is deeper than spirituality. It does however provide a more positive inclusive approach to spirituality and faith opposing the either/or approach, society seems to want to adopt. Figure 1. Spirituality, Faith and Religion model (John Hull 1999). As concepts of spirituality change Christians strive to retain their distinctiveness. Churches want to remain true to an inclusive gospel and connect with people with a message they believe to be

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very relevant – challenging within a society seeking to separate spirituality from faith. This is the aim of emerging church and fresh expressions and the focus of Sacred Spaces. A last thought about spirituality. Within all I have read, the overwhelming approach is positive, spirituality is a good thing. Smith (1999) reminds us that not all spirituality is good. He states ‘Honest reflection suggests there are thorns aswell as roses in the garden of spirituality’ (Smith 1999:4). As a Christian my spiritual focus is on God, on goodness and I cannot assume that is the same for others. SPIRITUALITY, FAITH AND EDUCATION The Dearing (2001) and Chadwick (2012) reports have been influential in clarifying the churches current aims for its involvement within education. Note the subtle response to the changing spiritual landscape in Chadwicks (2012:8-‐9) report referring to the need for a ‘moral compass, developing human beings holistically including developing a healthy spirit’. Church schools aim to spiritually develop pupils. Schools were required to support spiritual development within the 1944 and 1988 Education Acts, with spirituality introduced in 1944 as more acceptable and inclusive than religion. This was insignificant until the formation of OFSTED and the introduction of assessment (Brown and Furlong 1996). Interpretation of guidelines and subsequent delivery varies from school to school as do approaches to spiritual education. The faith/spirituality and education debate is alive and kicking in the current political climate. Faith schools supported, viewed positively by the government, encouraged to be distinct in their faith but dividing public opinion and provoking much humanist debate. The challenge for Sacred Spaces is to work within these tensions, bringing the positive contribution of faith within education, whilst facilitating a space inclusive of all approaches to spirituality. SPIRITUAL DEVELOPMENT There is much debate about what defines spiritual development and its measurability. Spirituality is ambiguous. How much clearer are approaches to spiritual development? Smith

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(1999) suggests that many try to approach spiritual development like child development expecting to see a clear pattern of development. There is a perception of spiritual growth/development within a faith context and I would argue a traditional youthwork context too. Within Christianity there is an assumption that belief changes behaviour – spiritual growth and change will be evident. Colossians 1:9-‐10: we pray for you ‘so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God.’ I believe this can be the case within transformative but not within formative spirituality. Young (1999) identifies Youthwork as a profession with foundations that include spirituality and spiritual development. Young (1999) refers to the content within early YMCA mission statements, the McNair Committee and the Albermarle Report. Green (2005) suggests that as youthwork became less faith based, it retained its value base approach. In terms of spiritual development within youth work Hulls (1999:2) approach is helpful-‐ ‘Since the spiritual is, broadly speaking, concerned with the achievement of personhood, it may be thought of as synonymous with the process of humanization’. Again the expectation of change/growth is implicit. Pimlott’s (2005:12-‐13) research concluded people understood spiritual development in terms of journeys, growth and discovery. Green (2005) argues that spiritual development is not about an achievement of something but the process of developing understanding and awareness. Within education spiritual development has developed alongside changes within Religious Education. RE has embraced multiple faiths and moved from Religious Instruction to ‘how we make sense of the world and our place in it .. responding to how others do so aswell’ (Erricker 2010:76). McDermott (2004) overviews the influence of key figures within RE: Smart (1976) who promoted an openness of thought, challenging Christian dominance, encouraging diversity; and Grimmitt (2000, 2010) who contributed to the pedagogical debate and believes RE is facing new challenges to address the social, political, religious and economic changes seen within the UK over the last 10 years, responding to the emergence of ‘globalised and politicized religion’ (Peterson 2012).

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Educational approaches to spiritual development sit against these new approaches to RE. Whilst spiritual development may once have been observed primarily through RE it is now expected to be a whole school, cross-‐curricular approach (Ofsted 2004). Smith (1999) suggests a definition of spiritual development is not clear and encouragingly for Sacred Spaces, suggests ‘we should hesitate to take on board all the connotations of talk of development and think in terms of creating spaces where spirituality is affirmed and spiritual growth can happen’ (Smith 1999:4). Smith’s (1999) approach reflects The National Curriculum Council (1993) who identified eight aspects of spiritual development. •

Beliefs

•

A sense of awe and wonder

•

Experiencing feelings of transcendence

•

Searching for meaning and purpose

•

Self knowledge

•

Relationships

•

Creativity

•

Feelings and emotions

OFSTED (1993) published its own criteria. Spiritual development was to be judged by the extent to which pupils displayed: •

A system of personal beliefs (not necessarily Religious)

•

The ability to communicate those beliefs verbally and through action

•

A willingness to reflect on and search for meaning in experience

•

A sense of awe and wonder.

Both lists incorporate a non-‐theistic approach to spirituality. The Ofsted guidance (2004) accepts that turning the principles into practice is challenging. There are other approaches to spiritual development, developed within a school context. Smith’s (1999) ‘four windows into spiritual development’ is used to map spiritual development across the curriculum and assess some level of progression. The four windows are:

Samantha Phillips 10007068

•

AM75293 Dissertation

‘Spiritual Capacities: recognition that all human beings are capable of spiritual growth through capacities such as self-‐awareness, reflection, empathy, imagination and creativity.

•

Spiritual Experiences: ways in which pupils can encounter the spiritual dimension of life

•

Spiritual Understanding: the need to have developed an understanding to make sense of the spiritual experiences encountered and capacities exercised

•

Spiritual responses: how this experience and understanding impacts on our lives and shapes the way in which we live our lives.’ (Smith 1999 cited in Holloway and Rickett 2012:3)

Liz Mills (cited in Rickett et al 2012) developed Smiths (1999) model into ‘Three openings for spiritual development: Windows, Mirrors and Doors’. These too can be used for mapping and assessing progression. ‘Windows: Opportunities to look out on the world to gaze and wonder. The things we find amazing and bring us up short. Encounter: The learning about life Mirrors: Giving opportunities for children to reflect, to look inward to consider some of the big questions of life: To explore their own insights and those of others. Reflection: The learning from. Doors: Giving opportunities to children to respond, to do something to go through the door of a creative expression of their own thoughts and convictions. Transformation: The learning to live by putting into action what they believe.’ (Rickett and Holloway 2012: 4) Sacred Spaces are influenced by approaches to faith, youth work and schools work and all these have views on spiritual development. I have started to identify some of the areas of tension held within evaluating the Sacred Space. Personally I support Green (2005), understanding spiritual development as a process and believe the Sacred Space offers a point, a place within that process. Education however is caught between process and assessment of progress creating additional tensions. 11

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CHAPTER 3 RESEARCH METHODOLOGY RESEARCH FOCUS Initial thoughts The focus of this research has always been clear. Do Sacred Spaces contribute to the spiritual development of young people in an educational context? If so, in what ways and how might this be evidenced, or measured? A variety of factors influenced my research methodology. A desire to: •

assess consistency of responses

•

‘hear’ everyone’s experiences

•

remain true to my youth work values of equality and inclusivity and reflect my theology of the intrinsic value of each individual.

The school context imposed time limits, accessibility issues and ethical considerations for pupils. I trialled my methodology in a pilot study using questionnaires, evaluation/feedback sheets and focus groups. The focus groups proved impractical due to the time intensity of the Sacred Space. I planned to replace these with teacher observations. Quantitative versus Qualitative Research is about form and content (Clough and Nutbrown 2002). I wanted ‘to view comprehensively and in detail’ (Denscombe 1998:6) and so used a survey approach. I wanted to obtain significant quantitative data alongside ‘manageable’ amounts of qualitative data to achieve different perspectives. Were the quantitative results mirrored in the qualitative data? Silverman (2010:134-‐5) warns about using multiple methods ‘often adopted in the mistaken hope that they will reveal the whole picture’, he supports an approach incorporating simplicity and rigour. This is something I needed to be aware of. ETHICS Ethical considerations in addition to ethical clearance given by the supervising body must always be considered within a research framework. I used a series of questions based on Seedhouse

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(1998a) and Flinders (1992) framework modified by Wilson and Stutchbury (2009:66) suggesting researchers should have a ‘defensible moral basis for decisions’ and be ‘doing the right things and doing things right’. I needed to be careful that my theological bias did not influence the research delivery nor my methods, manipulate findings. I had ethical concerns around questionnaires and feedback completed within the time allocated to the Sacred Space. This could have created a perception of expected compliance. I made it clear despite already asking for consent, that the research was a voluntarily participative activity. I found most young people responded positively to contributing to my research. Whilst young people were in the Sacred Space I tried not to do anything that might lead their experience in the room. As far as possible I left young people to self discover. INFORMED CONSENT Research in an educational context can provide additional challenges. There are a number of gatekeepers who need to be approached. Permission was required from the RE teachers, Head Teacher’s and parents, as pupils were under 18. Participants also received an additional verbal explanation of informed consent and their optional involvement. After consultation with teachers I opted for a non-‐consent form. As pupils had not been withdrawn from RE, under the Schools Standards and Frameworks Act 1998 and as the sacred space was an RE lesson, consent was required for the research only. All Parents/carers received an information letter (Appendix 3) stating pupils would complete the sacred experience but could withdraw from the research. Information was given regarding whom to contact should any concerns be raised over the research process or the sacred space. Only 3 pupils parents across all schools did not give consent. RESEARCH METHODOLOGY •

Pre-‐existing evaluation form (quantitative and qualitative data)

•

A questionnaire (quantitative data)

•

Teacher observations (qualitative data)

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EVALUATION FORMS (Appendix 4) Evaluation and feedback has always been integral to Sacred Spaces. Del Tufo (2002) says ‘Evaluation is assessing and judging the value of a piece of work…... Its main purpose is to help …. Reflect on what it is trying to achieve, assessing how far it is succeeding, and identify required changes.’ This was their original purpose. For this research they would provide quantitative and qualitative data. The forms collected data using an interval scale providing choices to assess how well the space enabled a participant to engage spiritually. This ensured data collection was limited to 5 categories. The weakness of this approach was it allowed individual perceptions of poor, satisfactory, etc and for definitions of spirituality. On reflection I accepted this ambiguity. It is within one’s own personal definition that individuals discover their own spirituality. The qualitative data was generated through two general questions. This again was deliberate; I didn’t want to lead participants in any particular direction. The weakness was this allowed the quality of answers to range considerably. QUESTIONNAIRES (Appendix 5) There are challenges using questionnaires within research regarding reliability of data, generating generalised information, creating good, focussed questions, observing literacy ability and providing adequate time to complete. Questionnaires do allow all voices to be heard though. To reduce error when possible, I followed Bells (1993) checklist. I asked for closed responses (yes or no), to questions relating to spirituality (7), spiritual development (7 in the pilot study and 8 in the main research) and faith (3). Hay and Nyes’s (2006) chapter 4 discussion of ‘what spirituality is’ was the basis for the spirituality questions. I asked whether pupils had experienced the different aspects included. A yes response may also evidence some level of spiritual development. I was concerned that pupils might not understand all terminology used ie ‘awe and wonder’ but didn’t want to lead respondents by giving definitions. As this subject area is surrounded by so much subjectivity and ambiguity I was content to accept individual experiences and interpretations.

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Spiritual development questions were based around the Ofsted (2004) guidance. Faith and belief questions were to assess if those who had faith had prayed and if we had preserved our Christian identity. Had pupils learned anything that was specifically faith based? Return rates are often an issue for questionnaires but as I was providing time within the session a high return was anticipated. Ethical issues around questionnaires have already been explored. Prior to the initial research I asked more experienced researchers to assess my questionnaire, as a result altering the phrasing of some statements. A teacher also gave their perspective on the appropriateness for an educational context. TEACHER OBSERVATIONS In my original proposal I intended to use teacher observations. I decided against this during the research process. In the 2 new schools it was the first opportunity for teachers to experience the space. It was apparent that staff wanted to engage in the room themselves, with their pupils and ultimately I felt this was more important. I wasn’t sure that data collected would be helpful anyway; I was concerned I would have to be too prescriptive in my directives. THE RESEARCH PROCESS I arranged to facilitate Sacred Spaces in two local secondary schools additional to my pilot study school. Researching 3 schools in total. I obtained the appropriate permissions from all gatekeepers in each school. The rooms were created the night before, containing stations previously used in a Sacred Space context (see Appendix 6). In the pilot study school, School A and School C the Sacred Space was present for one day. In school B the space was present for two days. Schools B and C had not held a Sacred Space in their school before. School A had held 2 previously. Entry into the room was very important and the procedure was standardised for each school. Bags and coats were stored safely outside the space; pupils were welcomed, introductions made and an explanation of the space given. Pupils were invited to engage with the room in one of four ways – as an Observer, Reflector, Spiritual person or person of Faith. These routes are fundamental to the ethos of the space as they offer accessibility for people of faith, no faith and all in between. These routes encourage inclusivity, personal and spiritual freedom. Pupil’s 15

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choice is private, giving young people permission to engage with the room on their terms. The research process was explained and pupils given the freedom to opt out. Time spent in the space was dependent on the lesson length usually 35 -‐ 45 minutes. Pupils could engage with the stations in any order, and could engage with all, one or no stations. There were no rules, just a request to respect the room and each other and a suggestion given that pupils might experience the room most positively if they engaged individually. Participation was only encouraged by clarifying instructions/prompts, keeping stations stocked and answering any questions. Ten minutes before the end of the session pupils were gathered together. Evaluation forms were distributed; pupils completed them individually and anonymously. Questionnaires were distributed and completed in the same way. Both forms were collected and placed in a labelled envelope. In each school the Sacred Space was open during break and lunchtime but no research was undertaken. VALIDITY AND RELIABILITY Reliability is ‘the extent to which a test or procedure produces similar results under constant conditions on all occasions (Bell 1993:64). To encourage this the research was delivered and gathered in the same way for each group. As far as possible the initial set up of the Sacred Spaces were the same in each school. In School C I catered specifically for a visually impaired pupil and introduced 2 new stations. Validity is ‘whether an item measures or describes what it is supposed to describe (Bell 1993:65). Determining validity can be complex. I used triangulation –‘cross checking the existence of certain phenomena and the veracity of individual accounts by gathering data from a number of sources …..comparing and contrasting.. to produce as full and balanced a study as possible’ (OU course E811 Study guide 1988:54). I gave questionnaire and evaluation forms, both with related questions, to each group and looked for consistency of responses (Wilson 2009). I also compared and contrasted the qualitative data responses with the quantitative data. Reflexivity is important within research and was discussed in the introduction.

Samantha Phillips 10007068

AM75293 Dissertation

RESEARCH DISSEMINATION. Schools were given a breakdown of their individual data after hosting the Sacred Space. Data was not analysed, presented as class responses and overall responses. I also agreed that teachers could have access to the dissertation once it had been marked, in the form of an overview unless they requested a full copy. I also hope to use this research to improve the Sacred Space and seek funding for this further development. This will also be a good assessment tool for MSYN trustees to reflect on the services we offer to schools through our schools ministry. REFLECTIONS ON THE PROCESS I was pleased with the overall process of collecting the research data. It was frustrating to receive a lot of data and not be able to go back and ask questions but in a study of this size it cannot be both broad and deep. The hope is that this research will provide clear areas to be researched in depth in the future. I became aware that the process of remaining objective is quite difficult when you are so closely and personally involved in the creation of the research subject. It reminded me of verses in the bible where we ask God to ‘search me and know me’ Psalm 139:23 and yet that process can be quite painful. Nevertheless I believe that we should have integrity and authenticity in all we do as schools workers, which requires us to be vulnerable and ask the probing questions ‘when we are authentic and honest about our failings, we move toward correcting them’ (Yaconelli 200:34).

Samantha Phillips 10007068

AM75293 Dissertation

CHAPTER 4 DATA ANALYSIS

OVERVIEW Data analysis will be in 3 sections •

Section A quantitative data -‐ Evaluations Forms

•

Section B quantitative data -‐ Questionnaires

•

Section C qualitative data

A summary of findings is presented in Appendix 10 Quantitative data was analysed from two perspectives. Comparisons were made by school and by year to assess the reliability of responses. This data is diagrammatically represented in Appendices 7 and 8. Data was collected from three mixed sex schools and 389 pupils in total. Data represented 10-‐25% of pupils in each school. Data was collected from all years although year 10 constituted only 7 pupils from 1 school and so is not statistically reliable to be representative of year 10. NB Year 10 results are included diagrammatically but not analysed in each section. SECTION A: QUANTITATIVE DATA FROM EVALUATION FORM QU.1

All Schools -‐ Routes of Entry to the Sacred Space

Fig 2 All schools – Routes of Entry t 20%

Observer

27%

Re0lective Spiritual

13% 8%

Faith 32%

Unknown

Fig 2. All schools – Routes of Entry to the Sacred Space

Samantha Phillips 10007068

AM75293 Dissertation

The most popular entry routes overall were Reflective and Observer. In each school more people chose faith than spiritual which was the least popular 7-‐11% (mean 8%). Did this reflect confusion about the definition of spiritual? The school analysis reflected the overall results in Schools A and B. In School C there was nearly an equal split between Unknown (28%), Observer (24%) and Reflective (22%). Each year group followed the overall pattern of the total data collected with a few minor deviations. Choice order from most to the least popular: Reflective, Observer, Unknown, Faith and Spiritual. QU.2

All schools Did the sacred space help you engage spiritually? 3% 6% poor 1

23%

satisfactory 2 good 3

38%

very good 4

30%

excellent 5

Fig 3. All Schools – Did the Sacred Space help you engage spiritually?

The response to this question was very positive. 91% of all pupils felt the Sacred Space helped them engage spiritually in either a good, very good or excellent way. This initially suggests that pupils were engaging spiritually and recognising the process. Why then hadn’t pupils chosen Spiritual at the outset? Had pupils misunderstood the question? Did these results match the questionnaire results when pupils were asked about engaging spiritually? Were pupils just grading the room? When analysed by school and by year the results were consistent, in each case following similar patterns. This data appeared to indicate that Sacred Spaces were engaging young people although it was not possible at this point to say, without doubt, this was spiritual engagement. Data indicated the room was inclusive.

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AM75293 Dissertation

SECTION B -‐ QUANTITATIVE DATA FROM QUESTIONNAIRE The quantitative data from the questionnaire is divided into three sections and addressed individually. • • •

Yellow questions = Spirituality Purple questions = Spiritual Development Blue questions = Faith and Belief. QUESTIONNAIRE RESULTS -‐ MEAN OF ALL SCHOOL RESULTS

100% 90% 83% 83%

80%

80% 70% 60%

80% 72%

70% 64%

60%

57%

59%

57%

36%

30%

22%

20% 10% 0%

Fig 4. All Schools – Questionnaire data

73%

66%

47%

50% 40%

76% 75%

Samantha Phillips 10007068

AM75293 Dissertation

SPIRITUALITY Quesgons relagng to Spirituality -‐ All Schools 90%

I experienced a sense of peace

80% 70%

83% 83%

80%

I had ome to reﬂect

76%

60% 50%

60%

I experienced a sense of awe and wonder

57%

40%

I had ome to think about things I wouldn't normally think about

47%

30% 20%

I encountered something that wasn't physical but was spiritual

10%

I had ome for myself

I engaged spiritualliy, physically, mentally and emooonally

Fig 5. All Schools – Questions relating to Spirituality

The Evaluation Forms suggested 91% of participants engaged spiritually? Did the questionnaire data confirm this? Responses to the 2 direct questions asking about encountering something spiritual did not record as high responses. I encountered something that wasn’t physical but was spiritual ranged between 43% and 54% in each school (mean = 47%) I engaged spiritually, physically, mentally and emotionally ranged between 52% and 63% in each school (mean = 57%). A 44% difference from the initial 91% is significant and supported my concern that perhaps it was the room being evaluated not the level of spiritual engagement. Responses to the remaining questions relating to spirituality received considerably higher positive response and did reflect spiritual engagement. The data suggests that within the sacred space there was a sense of peace, it encouraged reflection and provided time to think. Was the discrepancy in the data when asking specifically

Samantha Phillips 10007068

AM75293 Dissertation

about spirituality due to the fact that pupils were not aware these other aspects were spiritual in nature? Did this reflect a lack of clarity about their understanding of spirituality? I was concerned initially about pupil’s understanding of awe and wonder but 60% of participants answered positively. Responses appeared consistent when analysed from school to school -‐ most responses to the same question were within a 5-‐18% range. From year to year the responses were less consistent. The general pattern for most positive responses were years 8, 7, 9 and then 11. For questions re ‘having time for themselves’ and ‘experiencing awe and wonder’ responses varied by 24-‐34% with year 11 being consistently lower. This may be down to the older pupils having a better understanding of terminology and thinking more about what they were being asked. SPIRITUAL DEVELOPMENT

Quesgons about spiritual development -‐ All schools

100%

90%

80%

70%

60%

50%

40%

30%

20%

10%

I asked questions about the meaning of life I let go of some negative feelings 80% 72%

75%

70% 64%

73%

66%

I thought about what was important to me I felt inspired I engaged with my feelings and feel better for doing so I connected with my inner self

36%

I felt accepted I thought about how people were treated

1 Fig 6. All schools – Questions about Spiritual Development

Samantha Phillips 10007068

AM75293 Dissertation

Overall responses were very encouraging with positive responses from at least two thirds of pupils for each question (except one). Data suggested pupils were engaging in spiritual development. The question about ‘the meaning of life’, was consistently lower across all schools. Were there insufficient prompts and guides within the Sacred Space to encourage pupils to focus on this aspect? As per the spirituality questions responses appeared consistent analysed by school all, within 6% -‐ 15% per question. Exceptions were ‘I engaged with my feelings’ and ‘I felt accepted’ where school A was 22% lower for both. I don’t know why this should be. Responses to question 18 varied considerably in each school. I am confident this is down to the station content within the Sacred Space. In school B I introduced a new station looking at slavery in 21st Century. This station was not in the Space for school C in the same format and not present at all for School A. When analysed by year unlike the spirituality questions, year 11’s responses were considerably lower than other years. For all questions, responses from year 7,8 and 9 were within an 11-‐18% range. Year 11 responses were sometimes 30-‐40% lower, particularly re questions about engaging with feelings. Does this indicate that the material in the room catered better for KS3 rather than KS4? Or were other factors at play?

Samantha Phillips 10007068

AM75293 Dissertation

FAITH AND BELIEF Quesgons about Faith and Belief -‐ All schools 100% 90% 80% 70% 60% 50% 40% 30% 20% 10% 0%

57%

I learned something new about faith

59%

I thought about faith and belief

22%

I prayed

Fig 7. All Schools – Questions about Faith and Belief

The emphasis within the Sacred Space had been on allowing young people to engage spiritually from where they were. There was not an overt Christian emphasis. Responses seem to indicate however that there was enough of a distinctive Christian identity within the space to prompt reflection and learning despite this approach. This was very encouraging. Analysis by school revealed consistent responses within a 15% range. It was interesting to see pupils had been praying in the room. The mean response for pupils choosing the faith route was 13% yet Schools A and C recorded a quarter of pupils praying. Data analysis by year produced different results for this section. Year 9 not 11, were the least positive. SECTION C: QUALITATIVE DATA FROM EVALUATION FORM The qualitative data was collated thematically to compare comments with the quantitative results. All school results are discussed generally referring to examples from the qualitative data it was not analysed by year as I felt consistency had been established sufficiently through the quantitative data analysis. Complete Data collected for each school -‐ Appendix 9.

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AM75293 Dissertation

The evaluation form asked two questions: •

What was the best thing about the Sacred Space?

•

How would you change it?

Responses to the first question only were collated for this research. The question deliberately did not specifically ask ‘how did the room help you spiritually develop?’ I wanted to see if the best things about the room were indicators of spiritual development. Could I categorise their responses within the Ofsted (2004) framework? I found it very interesting that despite the fact that pupils could have answered by referring specifically to a station or a visual aspect of the space, many pupils offered insight into their experiences within the space. Responses were personal, insightful, and demonstrated process. The fact that the experience within the room had encouraged pupils to share such responses, was also evidence that the room was impacting pupils. The Ofsted Guidance (2004:13) says Pupils who are developing spiritually are likely to be developing some or all of the following characteristics: A SET OF VALUES, PRINCIPLES AND BELIEFS, WHICH MAY OR MAY NOT BE RELIGIOUS, WHICH INFORM THEIR PERSPECTIVE ON LIFE AND THEIR PATTERNS OF BEHAVIOUR Comments were in some case specifically faith based ‘It made me think more about me as a Christian’ whilst others commented on values or principles that were important such as being ‘truthful, loving, not worrying etc’. Some pupils wrote that ‘It made me think about life’ as a more general comment and others explored specific aspects, how to deal with things and ‘make a difference’. AN AWARENESS AND UNDERSTANDING OF THEIR OWN AND OTHERSʼ BELIEFS Some responses were theistic ‘I felt better telling God sorry’. Some demonstrated pupils processing which was very interesting to read ‘I pictured the sand in my hand, the bad things that I have done and the sand falling through was God forgiving me’. Others pupils referred to non-‐theistic beliefs stating the best things were ‘Writing what we believe and think’, ‘it made you think more about what you believe.’ There was not significant evidence that the room contributed to developing understanding of

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others beliefs but there were comments that indicated an interest in others -‐ the best thing was ‘Reading everything to see other people’s opinions.’ A RESPECT FOR THEMSELVES AND FOR OTHERS The comments did indicate that pupils had a respect for themselves and others. ‘I think the best thing about sacred space is that anyone can reflect and think, feel and act whatever they feel.’ A SENSE OF EMPATHY WITH OTHERS, CONCERN AND COMPASSION Comments indicated that the room did encourage a sense of empathy and concern -‐ ‘it made me think about how others felt about themselves’ the best thing was.. ‘the map, you can show people that you care’…’The handprints – chance to say how you feel about people because its something you don’t say very often’ Comments also indicated that the room actually developed this aspect ‘It made me realize that everyone has problems not just me’, ‘I realized how much the world doesn’t fit together’ AN INCREASING ABILITY TO REFLECT AND LEARN FROM THIS REFLECTION Reflecting and learning from reflection appeared to be a particular strength within the room. ‘It made you reflect on who you are’ …’Thinking about my hopes and dreams’. There were also comments demonstrating learning from this reflection ‘The beauty area ..made me think about more about others it was really emotional… I could reflect on my own thoughts and actions. I’ve never really done anything like that before… ‘Thinking what I done wrong so I can change’ Some comments were very honest and powerful -‐ I have really bad self image issues. The honeycomb and the self image made me reflect on how I see myself….. the ‘shredder it helps you to forgive yourself for bad things’… ‘Whenever I feel down or not normal this (sacred space) is what I will reflect on’…’The best things was being able to believe I’m beautiful no matter what.’

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AN ABILITY TO SHOW COURAGE AND PERSISTENCE IN DEFENCE OF THEIR AIMS, VALUES, PRINCIPLES AND BELIEFS This is a challenging area within a school environment as the influence of peer pressure can be significant. It was encouraging that pupils felt the best thing about the space was ‘Writing your opinions without being scared to do so’ and ‘Putting views on things and showing people what I think’ A READINESS TO CHALLENGE ALL THAT WOULD CONSTRAIN THE HUMAN SPIRIT: Pupils didn’t comment specifically within this section but I think this aspect was implied. For example ‘Thinking about peace and what is wrong with the world’….‘it helped you to think really seriously about sad things. AN APPRECIATION OF THE INTANGIBLE There were lots of comments from pupils about the atmosphere within the room indicating a sense of something that was not physical but of the other.. ‘It was very relaxing’.. ‘It was calming and made me happy’…..’All the soothing and relaxing places’. Comments also indicated some sort of emotional or spiritual response that had been recognized by individuals … the best thing was ‘to be connected with myself’… ‘it was emotional and touching’. A RESPECT FOR INSIGHT AS WELL AS FOR KNOWLEDGE AND REASON Within the space pupils responded positively to this area. Comments such as ‘I could reflect on things even if I am not religious. It was a learning experience’….’time to think by myself’ and ‘it let me think about things and have space’ evidenced this. AN EXPRESSIVE AND/OR CREATIVE IMPULSE This was not evidenced in school A or B but was from school C where two stations had been added to cater for a visual impaired student. Responses indicate that when provided with more tactile stimuli at stations this aspect does occur. ‘The playdough enabled us to express ourselves.’ ‘Playing with dough to make my feelings come to life’

Samantha Phillips 10007068

AM75293 Dissertation

AN ABILITY TO THINK IN TERMS OF THE ‘WHOLE’ FOR EXAMPLE, CONCEPTS SUCH AS HARMONY, INTERDEPENDENCE, SCALE, PERSPECTIVE There was no data collected from any school evidencing this aspect. AN UNDERSTANDING OF FEELINGS AND EMOTIONS AND THEIR LIKELY IMPACT Comments demonstrating this aspect were many and appeared significant for pupils. ‘I could let my feelings out without anyone seeing or hearing’, ‘saying sorry – I’ve needed to say it for a while and can’t say it’, ‘Being able to let go of bad things’. ‘I let go of some bad memories’, ‘the shredder and water thing because my anger has gone.’ REFLECTIONS No research is perfect, is open to individual interpretation and not everyone will agree with the proposed findings. I have tried to be objective and produce research, which aims to be trustworthy as per Lincoln and Guba (1985) referred to by Cohen and Crabtree (2006). They suggest trustworthiness includes: •

‘credibility’ – am I confident in the findings?

•

‘Transferability’ – are these findings relevant to other contexts?

•

‘Dependability’ – are results consistent and processes explicit and easy to repeat?

•

Confirmability – is the researcher neutral in the process?

In the initial analysis the qualitative data did appear to support the quantitative data and results appeared to be fairly consistent. I was encouraged that it suggested pupils were engaging spiritually and developing spiritually.

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AM75293 Dissertation

CHAPTER 5. IMPLICATIONS OF THIS RESEARCH. To examine the implications of the research I will explore the findings within the context of the space and then within the debates that exist within Sacred Spaces. What do my findings contribute to understanding the spiritual engagement and spiritual development occurring within Sacred Spaces? Can this engagement and process be measured or assessed? What can MSYN learn as a faith organisation? SACRED SPACES The research suggests the Sacred Space, as a physical environment, is inclusive, calm and peaceful, promoting reflection, engagement and invoking individual responses. Hospitality, acceptance, inclusivity and ultimately incarnation are key themes within this space. From the very start of the Sacred Space experience the choice of entry routes offers acceptance and inclusion to each individual. All are welcome within this space. Comments written such as ‘I felt like there wasn’t judgement’ reveal these feelings of acceptance and non-‐judgment, indeed 75% of all pupils felt accepted. Hay and Nye (2006:154) suggest that ‘A self confident spirituality is unlikely to develop in a child unless parents or teachers provide ...hospitable space’. Sacred Spaces are however more than physical spaces. They create a moment in time, a step away from the usual, providing emotional and spiritual space to reflect on our world, all of which is spiritual. Christianity establishes these concepts through a language of rhythm established within creation; the concept of Sabbath ‘a lifestyle of rest and re-‐creation’(Nash, Nash, Whitehead 2010:32) time to stop and be restored; an understanding of sanctuary ‘a place where we experience Gods Grace’ (Yaconelli 2003:96) and a through actively seeking God with heart and mind – Jeremiah 29:11-‐13, Matthew 6:33. The research suggests these aspects are present -‐ 70% of pupils engaging with their feelings and feeing better for doing so and 83% experience a sense of peace. We see these themes articulated in non religious approaches to spirituality ‘”All people have a sacred space within themselves”,…. “We can easily get lost from this inner space because of the chaos of the outer world,..An external sacred space helps you find the sacred space within you.” (Durrett 2005).’

Samantha Phillips 10007068

AM75293 Dissertation

I believe therefore Sacred Spaces can encompass a range of approaches to spirituality. Pimlott’s (2005) research identified that young people understand spiritual development in terms of journey, evident within Christian concepts of pilgrimage. Smith (2007:82) says ‘the idea of making a journey has been used as a metaphor for the whole of Christian life: it’s beginning, its process and its goal.’ Smith (2007) explores pilgrimage as an inward and outward journey with Christ at the Centre, searching for and responding to spiritual opportunities. All opportunities offered within Sacred Spaces. Further data that could be collected from the various stations within the Sacred Space, which may give further insight into the processes young people are engaging in. Further research in this area would be very interesting. SPIRITUALITY Hay and Nye (2006) suggest that spiritual education is intractable because language used is mostly Christian. Spirituality is still too associated with Religion within an increasingly pluralistic and secular society, which does not support the values of spiritual development. Within this Sacred Space research, the balance seems to have been achieved. No negative comments were received about the style or language used. If one interprets the first question on the evaluation form as a rating of the space then 91% positive response across three schools and all years is very positive. The room has facilitated people with a faith, those with none and all those in between. The research suggests that Sacred Spaces are inclusive to theistic and non-‐theistic approaches to spirituality. There were high levels of engagement except for the two specific questions about engaging spiritually. Responses from the other questions (Fig 5) suggest that pupils were engaging spiritually in terms of Hay and Nye’s (2006) definition, but not actually aware of it. I believe Sacred Spaces can be used to help young people explore this wider concept of spirituality. Society seeks to separate spirituality into a section, an area to be visited. Sacred Spaces reaffirm the fact that spirituality is entwined within everything. Gods desire for inclusivity is underlined

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by Chalke (2006:34) who points to the cleansing of the temple (Matthew 21) where Jesus rails against a societal system that prevented those most in need of God from accessing him -‐ ‘the temple functioned as a gigantic filtration system – an exclusion machine that mirrored Jewish society’. In Western society there are many who perceive the church as exclusive – middle class, white, rich; with views that don’t reflect society anymore – the place of women, same sex relationships, and full of hypocrisy and hidden sin i.e the abuse scandals. God is incarnational, ‘He comes to us. He begins where we are’ (Chalke 2006:41). Perhaps most significantly for Sacred Spaces Lloyd (2005:146) says that is because of this incarnational approach ‘there is no split between the sacred and the secular, the religious and the ordinary……….the incarnation refuses to allow us to divide life up in these ways’. Language is a key issue within Sacred Spaces. The outcome of the research has suggested that we can confidently address and retranslate the theistic language that now often is disconnected from society without the need to deviate from truth and Christian theology. These spaces allow people to pray along side those who don’t. We can use Christian traditions and promote a duality of language, which enables access to the space and promotes inclusivity. For example: Prayer for a believer is reflecting and thinking for a person of no faith; Evangelical incorporates both the word and secular writings; traditions of Holiness are evident within those stations encouraging reflection of values and principles and Social Justice is accessible to everyone too. (Traditions from Foster and Renovare’s descriptions cited in Nash, Nash and Whitehead 2010:11). Another example of this within the Sacred Space is the language of wellbeing and wholeness. The government approach to education is that ‘education provides a route to liberation ……... Education allows individuals … to shape the society around them, to enrich their inner life.’ (Gove 2010:6). Christian’s recognise this as pursuing Shalom. Punton (2003:1) says Shalom ‘ speaks of a totally integrated life with health of body, heart and mind, attuned to nature, open to others, in joy with God; of sharing, mutuality and love; of justice, freedom, interdependence, reciprocity.’ We discover Shalom as we respond to our identity in this world and our understanding and love for God. Concepts of Shalom and wellbeing are reflected on within the Sacred Space evidenced by the high levels of positive spiritual development responses (fig 6).

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More research could be done specifically assessing the accommodation of formative and transformative spirituality (Savage et al 2006) within the Sacred Space. Formative, more about the formation of an individual, sits more comfortably within the Ofsted (2004) definition of spiritual development seeking to develop character. Savage et al (2006:121) suggest for formative spirituality the focus needs to be on what we might want to become rather than expected behaviour -‐ ‘formative spirituality needs a genuinely unpressured space’. The Sacred Space appears to facilitate this well. There are no expected outcomes within this space. It is a space of spiritual freedom. SPIRITUAL DEVELOPMENT The quantitative data suggested spiritual development was occurring within the Sacred Space. Results (Fig 6) were very positive. The qualitative data supported this suggesting evidence for all but one of the characteristics in young people that Ofsted (2004) would expect to see. The research data suggested that responses to the room were consistent through each school year (year 11 was lower) and from school to school. This was encouraging. However interpreting the research data as a whole raised a number of questions for me. I revisited my understanding of development. When development occurs it is usually a physiological process – we get taller; a process facilitated by time and experience – we learn through positive and negative experiences; or it is a process we are actively and consciously engaged in. With an Ofsted (2004) desire to assess the spiritual development of pupils it seemed logical to assume that this should be a process that pupils were actively and consciously engaged in. The research data around spirituality suggested that pupils did not have a good understanding of spirituality. How then could pupils be active participants within this development process? I had concerns as a youth worker that pupils were not empowered to be leading their own development process. The Ofsted (2004) framework becomes a very disconnected way to assess spiritual development. Does the room stand up to being viewed through other approaches? In terms of Smith (1999) ‘Four Windows’ a Sacred Space offers a ‘spiritual experience’ where pupils can encounter spirituality and contributes to promoting ‘spiritual understanding’ where pupils can make sense 32

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of their experience. Sacred Spaces provide opportunities for developing self-‐awareness and reflection as reflected in the qualitative data but as indicated previously, pupils appear unaware that these contribute to wider definitions of spirituality. Addressing ‘Spiritual Capacities and Spiritual Responses’ can only be assessed with a long term overview which a Sacred Space would not be able to offer unless it was facilitated by people with a long term commitment to that school. When approaching spiritual development through Mills (cited in Rickett et al 2012) ‘Windows, Mirrors and Doors’ model I think the Sacred Space works well. Window opportunities are provided -‐ the encounter moments where pupils can learn about life. Sacred Spaces offer Mirror opportunities -‐ times for reflection, exploration and question asking. The Sacred Space provides “door” opportunities through its creative approach – pupils can respond to their reflections immediately. The research data interpreted through different models seems to indicate that the Sacred Space as a tool has a lot to offer to facilitate spiritual development. There is work to be done first however around pupils better understanding concepts of spirituality. The research data suggests that spiritual development is evident but that pupils are not aware of what it is they are developing in. As a youth worker this is not in line with my values. A major area of development resulting from this research is the need to incorporate opportunities for young people to be empowered to discover, understand, reflect and engage with spirituality and concepts of spiritual development. I fundamentally agree with Jeffs and Smith (1996:44) ‘People are not machines or objects that can be worked on like motorcars. They have to be worked with.’ Within education there are clear tensions around spirituality. Education speaks a language of assessments and measurements and yet spirituality and spiritual development is harder to quantify and some suggest immeasurable (Thompson 2010). I think models such as ‘Four Windows’ (Smith 1999) do provide opportunities to map and assess the opportunities offered to pupils. We should be evaluating and assessing all we do to seek to give of our best (2 Timothy 2:15). I believe Sacred Spaces can be assessed, measuring engagement with spirituality and spiritual development and I believe input from the stations would provide evidence into the

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processes of spiritual development occurring within the room. There are wider issues about whether young people are voluntary participants within their own spiritual development and addressing these, needs to be reconsidered in the light of this research. After all spiritual development is lifelong: when assessing ‘if your spiritual development is at an end: if you are still alive-‐ then it isn’t over!’(Lee 2006:38) SPIRITUALITY AND FAITH One of my concerns was that the research would indicate the space didn’t reflect Christianity sufficiently. I now believe that Sacred Spaces can use the wealth of resources and traditions within the Christian Church to very good effect. If we incorporate the other aspects discussed in these implications we can create a space that includes contributions from faith and secular society, which is inclusive and supports spiritual development for pupils of faith and no faith. The inclusion of non-‐theistic aspects of spirituality can sometimes be an issue for churches but ‘The Earth is the Lords and everything in it’ (Psalm 24:1), there really is nothing to fear. I do understand the warnings of Copley (2000:141-‐2) that amongst the current confusion around its identity that the fear is that ‘spiritual development will cut its umbilical cord with religions and religious language at great risk, for by doing so it could be secularised out of existence.’ Lee (2006:7) suggests that one should not refer to ‘religious and non-‐religious people’. In an ideal world I would agree but this research demonstrates that young people don’t have robust frameworks for understanding spirituality and there is still tension between connecting it and not connecting it with faith/religion. I think the church has an opportunity to grasp this void in understanding and facilitate the debate about what spirituality is in a way that develops formative spirituality. In many ways the position the church finds itself in is that of Paul in Acts 17:23 where he says to the Athenians ‘For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. So you are ignorant of the very thing you worship—and this is what I am going to proclaim to you’. As this research has shown there are many areas of commonality. Society and education has tried to segment spirituality but the reality is spirituality is everywhere. There is spiritual

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confusion but as Christians we recognize the concepts and themes shared through different language and we can illuminate and reveal understanding because we recognize this ‘Unknown God’. FUTURE DEVELOPMENT. The research has highlighted the strengths of the Sacred Space and revealed areas for further research and development. Young peoples understanding of spirituality is unclear. I would like to develop opportunities within the Sacred Space for young people to explore concepts of spirituality and spiritual development and to be empowered to be active participants in the process. Inclusivity has been highlighted as a strength of the Space but the research did not explore impact of practical obstacles i.e. illiteracy or physical disability. How can we make sure this value of inclusivity and openness to all covers all aspects of the space? The research has highlighted the potential for exploring the space not only as a physical space, but as a place of journeying incorporating concepts of pilgrimage. Sacred Spaces could focus on one particular theme; we could develop labyrinths incorporating physical journeys using all the spiritual development aspects identified from the Sacred Spaces. This is a very exciting area of development and again emphasises the versatility of the space. FUTURE RESEARCH This research process has been interesting and very encouraging. The ensuing discussions and implications of the research have been very rewarding. As is often the case the research creates more questions to be answered and encourages the need for further research. In the case of Sacred Spaces I think we are only at the start of the journey. There are many aspects of the room not researched, which would illuminate the Space further in terms of station content, pupil contributions etc. It would be great to hear the stories of the room in greater clarity. It would also be interesting to interview young people before entering the Sacred Space, about their understanding of spirituality and spiritual development and then afterwards gaining a greater insight into the processes occurring within the room.

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CHAPTER 6 CONCLUSIONS

Does the creation of a Sacred Space in an Educational Context contribute to the Spiritual Development of Young People? The overwhelming answer appeared to be yes. The research indicates that Sacred Spaces contributes positively to spiritual development of young people. Significantly this occurs not only when using the Ofsted (2004) guidance but when using other assessment models too. My confidence in the impact of the Space had been considerably strengthened through this process. When considering the physical space, the research has identified: •

Hospitality, acceptance, inclusivity, non-‐judgement and incarnation as key themes within Sacred Spaces.

•

Providing a hospitable space helps to ‘develop a self confident spirituality’ (Hay and Nye (2006:154)

•

Sacred Spaces incorporate Christian concepts of Sabbath, Sanctuary and Searching.

•

Sacred Spaces have the capacity to accommodate a range of processes exploring spirituality ie concepts of pilgrimage and journeying along side reflection and response.

Reflecting on spirituality the research suggests: •

That one can engage with a breadth of approaches to spirituality whilst maintaining a distinct Christian perspective, positively using the wealth of resources that Christian tradition offers.

•

Sacred Spaces are able to hold this tension of faith and secular approaches to spirituality without an impact. Pupils pray along side those who reflect.

•

Language is important in recognising the common ground. Spirituality is everywhere. Whilst society seeks to re-‐label concepts as separate from faith, the Sacred Space allows an opportunity to identify these concepts as shared concerns not areas of opposition.

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In assessing Spiritual Development the research suggests: •

Results were consistent across schools and from year to year (year 11 were lower). Sacred Spaces appear to be a whole school and any school resource.

•

When using the Ofsted (2004) framework spiritual development appears to be evident.

•

When observed against other spiritual development models the Sacred Space has much to offer, providing good opportunities for spiritual development to occur. This suggests Sacred Spaces are versatile.

•

More work needs to be done to ensure that young people are empowered to facilitate their own spiritual development – that young people are ‘worked with not on’ (Jeffs and Smith 1996)

When assessing the tensions between Spirituality and Faith the research suggests: •

My concerns that the space did not reflect Christianity sufficiently were unfounded

•

Christianity has a wealth of resources and a rich heritage that can contribute positively to Sacred Spaces

•

There is tension between faith and non faith approaches to spirituality but the Space holds these tensions very well

•

That Sacred Spaces perhaps have more of a role to reveal the ‘unknown God’ than I expected. This is a role we can facilitate through Sacred Spaces, encouraging pupils to engage and reflect on things that are spiritual because they are about the world in which they live.

Sacred Spaces emerged because I wanted to respond to new opportunities within a school context but the journey has become much more significant. Understanding spiritual development seemed like a good thing to do, to connect with school and understand Ofsted expectations. I have discovered the language of spiritual development resonates much deeper with the language of faith and within me as a Christian Youth worker. I agree with Lee (2006:4) ‘Each of us is a human being first, and young and old, black or white, religious or non-‐religious a

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close second and so every way of working with young people contains the possibility of spiritual development and there is no young person for whom it is irrelevant’ I believe developing spiritually is important for the well being of young people and humanity as a whole. Human beings created in the Image of God (genesis 1:26-‐27) are designed to flourish. . As a worker who understands humanity in terms of Imago Dei and with a belief in Missio Dei, where God seeks to engage with his creation -‐ ‘God is a missionary God…Mission is therefore seen as a movement from God to the world; the church is views as an instrument for that mission….To participate in mission is to participate in the movement of Gods love toward people.’(Bosch 1991:390), I believe it is important that the church engages with these issues despite their complexity. Sacred Spaces are places of peace, self-‐discovery, exploration and reflection. They appear to have a significant offering to an educational context, providing a physical place to reflect and process all that young people are learning in life. Within this place I believe spiritual engagement is occurring and one of Sacred Spaces contributions can be helping young people to be more conscious of their own spirituality and as a result flourish as human beings.

WORD COUNT: 10,990

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Promoting and evaluating pupils’ spiritual, moral, social and cultural development OFSTED GUIDANCE 2004 PAGES 13-‐14 Pupils who are developing spiritually are likely to be developing some or all of the following characteristics: Table 1 •

a set of values, principles and beliefs, which may or may not be religious, which inform their perspective on life and their patterns of behaviour

•

an awareness and understanding of their own and others’ beliefs

•

a respect for themselves and for others

•

a sense of empathy with others, concern and compassion

•

an increasing ability to reflect and learn from this reflection

•

an ability to show courage and persistence in defence of their aims, values, principles and beliefs

•

a readiness to challenge all that would constrain the human spirit: for example, poverty of aspiration, lack of self-‐confidence and belief, moral neutrality or indifference, force, fanaticism, aggression, greed, injustice, narrowness of vision, self-‐interest, sexism, racism and other forms of discrimination

•

an appreciation of the intangible – for example, beauty, truth, love, goodness, order – as well as for mystery, paradox and ambiguity

•

a respect for insight as well as for knowledge and reason

•

an expressive and/or creative impulse

•

an ability to think in terms of the ‘whole’ – for example, concepts such as harmony, interdependence, scale, perspective

•

an understanding of feelings and emotions, and their likely impact.

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Schools that are encouraging pupils’ spiritual development are, therefore, likely to be: Table 2 •

giving pupils the opportunity to explore values and beliefs, including religious beliefs, and the way in which they affect peoples’ lives

•

where pupils already have religious beliefs, supporting and developing these beliefs in ways which are personal and relevant to them

•

encouraging pupils to explore and develop what animates themselves and others

•

encouraging pupils to reflect and learn from reflection

•

giving pupils the opportunity to understand human feelings and emotions, the way they affect people and how an understanding of them can be helpful

•

developing a climate or ethos within which all pupils can grow and flourish, respect others and be respected

•

accommodating difference and respecting the integrity of individuals

•

promoting teaching styles which:

− value pupils’ questions and give them space for their own thoughts, ideas and concerns − enable pupils to make connections between aspects of their learning − encourage pupils to relate their learning to a wider frame of reference – for example, asking ‘why?’, ‘how?’ and ‘where?’ as well as ‘what?’ •

monitoring, in simple, pragmatic ways, the success of what is provided.

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Date:

SACRED SPACES RESEARCH PROJECT NON – CONSENT Dear Parent/Carer On [INSERT DATE] your child will be taking part in a creative RE lesson where they will spend time in a Sacred Space. Sacred Spaces are specially created environments designed to be peaceful and encourage reflection. Sacred Spaces encourage children and young people to explore issues around faith, spirituality and the world they live in, interactively, creatively and in a safe space. Mid Staffs Youth Net, a visitor to our school facilitates Sacred Spaces in schools. In order to explore the impact Sacred Spaces have on the spiritual development of young people, Sam Phillips who works for MSYN is undertaking a research project in the form of a dissertation. Data gathered from the research will be used for a dissertation that may be read by others interested in this topic of research. It is hoped that through the data gathered, the impact of Sacred Spaces on spiritual development can be more accurately assessed. Schools are required to support pupils Spiritual, Moral, Social and Cultural development and through this research Sacred Spaces can become more effective and engaging for pupils in the school context. Pupils will be asked to complete an anonymous questionnaire and evaluation sheet at the end of their session. These 2 documents will ask questions about their experiences in the Sacred Space. It is not anticipated that any of the research will involve any issues of a pastoral nature. Should pupils want to talk further about their experiences in the sacred space then the school pastoral system would facilitate this. This would be the same for any other lesson that took place in school. Pupils would in the first instance talk to their class teacher or form tutor. As the Sacred Space takes place within a normal part of the school curriculum it is assumed that parental consent has been given. Should you NOT wish your child to take part in the research aspect of this lesson would you please complete the attached non-‐consent slip. Your child will still be able to take part in the lesson but they will not complete the questionnaire or the evaluation form at the end of the session. The pupils will have the research process explained to them at the start of the lesson and they too will be able to give informed consent and withdraw from the research if they wish. All information contributed to this project will be kept securely on a password protected computer and in a secure location in the MSYN office. All questionnaires are anonymous. Information gathered will only be used for this research project. If you would like any further information about the research then please contact Sam Phillips at

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sam@msyn.org.uk If you have any concerns about how the research is conducted then you may contact the school in the first instance and you will be given details of whom to contact at Midlands CYM. Kind Regards Sam Phillips. Director MSYN MSYN Office, Asbury House, Merrey Road, Stafford. ST17 9LX sam@msyn.org.uk 01785 242631.

……………………………………………………………………………………………………………………………

SACRED SPACES RESEARCH PROJECT NON CONSENT FORM I have read and understood the information in the attached letter and I DO NOT WISH my child to take part in this research. Name of Child: ……………………………………………. Class…………………… Parent/Carers signature ………………………………… Date: ……………………………..

Please complete and return to the school office in an envelope marked SACRED SPACES RESEARCH PROJECT by:

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s@cred sp@ce what do you think? • Which Route did you follow? observer reflective spiritual

faith

• On a scale of 1-5, grade the way the s@cred sp@ce enabled you to engage spiritually? 1 1 2 3 4 5

poor satisfactory good very good excellent

• What was the best thing about the s@cred sp@ce and why?

• How would you change the s@cred

sp@ce to make it help you reflect and engage with spiritual ideas and thoughts more?

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SACRED SPACE RESEARCH This Questionnaire is confidential and anonymous. Year ………. Age …………. Please answer the following questions by circling yes or no In the sacred space ……. 1 I experienced a sense of peace. Yes . No . 2 I had time to reflect. Yes No 3 I experienced a sense of awe, wonder and mystery. Yes No 4 I asked questions about the meaning of life. Yes No 5 I had time to think about things I wouldn’t normally think about. Yes No 6 I learned something new about faith. Yes No 7 I let go of some negative or bad feelings. Yes No 8 I thought about what was important to me. Yes No 9 I felt inspired. Yes No 10 I thought about faith and belief. Yes No 11 I encountered something that wasn’t physical, but was spiritual. Yes No 12 I engaged with my feelings and feel better for doing so Yes No 13 I connected with my inner self Yes No 14 I prayed. Yes No 15 I had time for myself. Yes No 16 I felt accepted. Yes No 17 I engaged, spiritually, physically, mentally and emotionally. Yes No 18 I thought about how people were treated Yes No

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Stations used in the Sacred Space Sorry (Shredder)

At this station pupils are encouraged to write things down that they feel sorry about and to shred it. Pupils are asked to conside the process of saying sorry, moving on and letting go and asked to conside the Christian concept of God forgiving us.

Self Image

This station challenges what we consider to be beautiful. The Christian concept of God seeing us all as beautiful is presented for young people to reflect on

Make a mark (Sand)

This station asks us to consider our lives. What impression do we make on others now, have we in the past and will we in the future. By reflecting can we be more focussed about the impression we want to make?

Anger and Forgiveness

This station asks pupils to think about times when they have been wronged or made angry and might be bearing a grudge. It encourages people to let go of their anger and talks about the concept of forgiveness

I am loved whoever I am

This is a simple station asking pupils to consider 2 statements. I am loved whoever I am and God loves me whoever I am,

My Why God wish list

This station asks pupils to consider some of the things that might make it easy to believe in God and those things that make it hard.

The me that

This station considers all the different parts of us. The me that my family sees, my friends see, my best friend sees etc. Are they different and why might that be so?

Words are like Honey

Words are powerful. This station asks us to consider the effect our words have on ourselves and other people. Do we have choices about what we say and how we say them?

World Map

This station gives us the opportunity to reflect on the wider world. What are we thankful for? What do we need to reflect on and consider? What might we pray for or hope for, for others?

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What’s important to you? (Local)

This station gives the opportunity to think about where we live. What do we hope for, like about, are troubled about in our local area. What can we do? Prayer and/or action?

Hands – Community

This station asks us to consider our hopes or prayers for the communities we are a part of and to write them down.

Justice

This station encouraged young people to consider the existence of slavery in the world today in the form of trafficking, child labour, sweat shops etc.

Finger Labyrinth

This was a tactile station introduced in school C for a visually impaired pupil. It asks pupils to consider the concept of journeys, direction, choices etc.

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QUANTITATIVE DATA ANALYSIS Evaluation forms 7.1.1 ENTRY ROUTES CHOSEN – School-‐by-‐School comparison

School A -‐ Routes

Observer

14.0% 30.0% 16.0%

Re0lective Spiritual Faith

7.0%

33.0%

Unknown

School B -‐ Routes

16%

28%

Observer Re0lective Spiritual

Faith Unknown

41%

School C -‐ Routes

24%

28%

Observer Re0lective Spiritual

22%

15%

Faith Unknown

11%

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7.1.2 ENTRY ROUTES CHOSEN Year-‐by-‐Year comparison

Yr 7 Entry Routes

21%

observer

27%

re0lective spiritual

15% 8%

faith UNKNOWN

29%

Yr 8 Entry Routes

19%

observer

28%

re0lective

spiritual

faith UNKNOWN

38%

Year 9 Entry routes

20%

21%

observer

re0lective spiritual

faith UNKNOWN

49%

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Year 10 Entry Routes 0% observer

29%

re0lective spiritual

faith

71%

UNKNOWN

Year 11 Entry Routes

15%

observer 35%

re0lective spiritual

faith UNKNOWN 34%

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7.2.1. DID THE SACRED SPACE HELP YOU ENGAGE SPIRITUALLY? School-‐by-‐School Comparison.

School A Did the sacred space help you enage spiritually?

18%

6% poor 1 satisfactory 2 good 3

26%

44%

very good 4 excellent 5

School B Did the sacred space help you engage spiritually? 2% 18%

poor 1 satisfactory 2 28%

good 3 very good 4

45%

excellent 5

School C Did the sacred space help you engage spiritually? 4% poor 1 33%

satisfactory 2 43%

good 3 very good 4 excellent 5

20%

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7.2.2. DID THE SACRED SPACE HELP YOU ENAGAGE SPIRITUALLY? Year-‐by-‐Year comparison

Yr 7 How did the room help you engage spiritually? 1% 4%

poor 1

27% 36%

satisfactory 2 good 3 very good 4 excellent 5

32%

Yr 8 How did the room help you engage spiritually? 4%

13%

poor 1 satisfactory 2 34%

good 3 very good 4

43%

excellent 5

Yr 9 How did the room help you engage spiritually? 3% 21%

13%

poor 1 satisfactory 2 good 3

31%

32%

very good 4 excellent 5

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Yr 10 How did the room help you engage spiritually? 0% poor 1

29%

satisfactory 2 good 3

57%

very good 4

14%

excellent 5

Yr 11 How did the room help you engage spiritually? 4% 7%

10%

poor 1 satisfactory 2

30%

good 3 very good 4 excellent 5

49%

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DATA FROM QUESTIONNAIRE 8.1.1.SPIRITUALITY QUESTIONS -‐ School by school comparison

Qu.1 I experienced a sense of peace 100 90 80 70 60 50 40 30 20 10 0

84%

92%

74%

A B C

QU. 2 I had gme to reﬂect 100 90 80 70 60 50 40 30 20 10 0

84%

90%

76%

A B C

QU. 3 I experienced awe and wonder 100 90 80 70 60 50 40 30 20 10 0

55%

63%

62%

A B C

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Qu.5 I had gme to think about things I wouldn't normally think about. 100 90 80 70 60 50 40 30 20 10 0

78%

80%

83%

A B C

Qu.11 I experienced something that wasn't physical but was spiritual 100 90 80 70 60 50 40 30 20 10 0

A 43%

54%

43%

Qu.15 I had gme for myself 100 90 80 70 60 50 40 30 20 10 0

81%

80% A

66%

B C

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Qu.17 I engaged Spiritually, Physically,Mentally and Emogonally 100 90 80 70 60 50 40 30 20 10 0

57%

63%

52%

8.1.2 SPIRITUAL DEVELOPMENT – School-‐by-‐school comparison

Qu. 4 I asked quesgons about the meaning of life 100 90 80 70 60 50 40 30 20 10 0

A B 33%

35%

41%

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Qu.7 I let go of some negagve feelings 100 90 80 70 60 50 40 30 20 10 0

81%

70%

66%

A B C

Qu.8 I thought about what was important to me 100 90 80 70 60 50 40 30 20 10 0

85%

71%

A B C

Qu.9 I felt inspired 100 90 80 70 60 50 40 30 20 10 0

63%

67%

61%

B C

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Qu.12 I engaged with my feelings and feel bemer for doing so 100 90 80 70 60 50 40 30 20 10 0

78%

74%

A B

56%

Qu.13 I connected with my inner self 100 90 80 70 60 50 40 30 20 10 0

72%

69%

A B

56%

Qu.16 I felt accepted 100 90 80 70 60 50 40 30 20 10 0

84%

80% A

62%

B C

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Qu.18 I thought about how people were treated 100 90 80 70 60 50 40 30 20 10 0

81% 65%

A B C

QU. NOT ASKED. A

8.1.3 FAITH AND BELIEF – School-‐by-‐School comparison

Qu. 6 I learned something new about faith 100 90 80 70 60 50 40 30 20 10 0

67% 52%

52%

A B C

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Qu.10 I thought about faith and belief 100 90 80 70 60 50 40 30 20 10 0

66%

55%

54%

B C

Qu.14 I prayed 100 90 80 70 60 50 40 30 20 10 0

A B C 25% A

24%

16% B

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8.2.1 QUESTIONNAIRE SPIRITUALITY QUESTIONS – ALL YEARS COMPARED. Series 1 = year 7 Series 2 = year 8 Series 3 = year 9 Series 4 = year 10 Series 5 – year 11

Qu.1 All years 100 90 80 70 60 50 40 30 20 10 0

100

93 82

Series1 Series2 Series3 Series4 Series5

I experienced a sense of peace

Qu.2 All years 100 90 80 70 60 50 40 30 20 10 0

100

79 Series1 Series2 Series3 Series4 Series5

I had time to re0lect

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Qu 3. All years 100 90 80 70 60 50 40 30 20 10 0

Series1

53 40

Series2 Series3 Series4 Series5

I experienced a sense of awe and wonder

Qu 5. All Years 100 90 80 70 60 50 40 30 20 10 0

81 71

71 Series1 Series2 Series3 Series4 Series5

I had time to think about things I wouldn't normally think about

Qu 11 All Years 100 90 80 70 60 50 40 30 20 10 0

71 61 46

Series1

Series2 27

Series3 Series4 Series5

I encountered something that wasn't physical but was spiritual

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Qu 15 All Years 100 90 80 70 60 50 40 30 20 10 0

100

83 68

Series1 Series2 Series3 Series4 Series5

I had time for myself

Qu 17 All Years 100 90 80 70 60 50 40 30 20 10 0

71 Series1

58 47

Series2 Series3 Series4 Series5

I engaged spiritualliy, physically, mentally and emotionally

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8.2.2. Spiritual Development Questions – All Years Compared Series1 – year 7 Series 2 – year 8 Series 3 – Year 9 Series 4 – year 10 Series 5 – Year 11

Qu 4 All Years 100 90 80 70 60 50 40 30 20 10 0

Series1

Series2 Series3 Series4 Series5

I asked questions about the meaning of life

Qu 7 all Years 100 90 80 70 60 50 40 30 20 10 0

84 73

86 77 56

Series1 Series2 Series3 Series4 Series5

I let go of some negative feelings

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Qu 8 All Years 100 90 80 70 60 50 40 30 20 10 0

AM75293 Dissertation

100

Series1 Series2 Series3 Series4 Series5

I thought about what was important to me

Qu 9 All Years 100 90 80 70 60 50 40 30 20 10 0

Series1 Series2 Series3 Series4 Series5

I felt inspired

Qu 12 All Years 100 90 80 70 60 50 40 30 20 10 0

Series1 Series2 38

Series3 Series4 Series5

I engaged with my feelings and feel better for doing so

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Qu 13 All years 100 90 80 70 60 50 40 30 20 10 0

86 68

74 Series1

59 48

Series2 Series3 Series4 Series5

I connected with my inner self

Qu 16. All Years 100 90 80 70 60 50 40 30 20 10 0

Series1 Series2 Series3 Series4 Series5

I felt accepted

Qu 18 All years 100 90 80 70 60 50 40 30 20 10 0

100

78 57

Series1 Series2 Series3 Series4 Series5

I thought about how people were treated

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8.2.3. Faith and Belief Questions – year by year comparison. Series 1 = year 7 Series 2 – year 8 Series 3 – year 9 Series 4 – Year 10 Series 5 – Year 11

Qu 6 All years 100 90 80 70 60 50 40 30 20 10 0

54 39

Series1 Series2 Series3 Series4 Series5

I learned something new about faith

Qu 10 All Years 100 90 80 70 60 50 40 30 20 10 0

Series1 47

Series2 Series3 Series4 Series5

I thought about faith and belief

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Qu 14 All years 100 90 80 70 60 50 40 30 20 10 0

Series1 Series2

43 22

Series3 Series4

19 9

Series5

I prayed

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Qualitative Data re spiritual development as per OFSTED 2004 Guidelines from Evaluation Forms School A A SET OF VALUES, PRINCIPLES AND BELIEFS, WHICH MAY OR MAY NOT BE RELIGIOUS, WHICH INFORM THEIR PERSPECTIVE ON LIFE AND THEIR PATTERNS OF BEHAVIOUR It enabled me to engage with my faith AN AWARENESS AND UNDERSTANDING OF THEIR OWN AND OTHERSʼ BELIEFS it made you think more about what you believe you could be yourself A RESPECT FOR THEMSELVES AND FOR OTHERS Thinking about my hopes and dreams It made me think about how others felt about themselves A SENSE OF EMPATHY WITH OTHERS, CONCERN AND COMPASSION it made me think about how others felt about themselves the map, you can show people that you care AN INCREASING ABILITY TO REFLECT AND LEARN FROM THIS REFLECTION shredder it helps you to forgive yourself for bad things I have really bad self image issues. The honeycomb and the self image made me reflect on how I see myself. The things I have done wrong and want to change AN ABILITY TO SHOW COURAGE AND PERSISTENCE IN DEFENCE OF THEIR AIMS, VALUES, PRINCIPLES AND BELIEFS Putting views on things and showing people what I think A READINESS TO CHALLENGE ALL THAT WOULD CONSTRAIN THE HUMAN SPIRIT: FOR EXAMPLE, POVERTY OF ASPIRATION, LACK OF SELF-‐CONFIDENCE AND BELIEF, MORAL NEUTRALITY OR INDIFFERENCE, FORCE, FANATICISM, AGGRESSION,GREED, INJUSTICE, NARROWNESS OF VISION, SELFINTEREST, SEXISM, RACISM AND OTHER FORMS OF DISCRIMINATION The best things was being able to believe I’m beautiful no matter what. It helped you to think really seriously about sad things AN APPRECIATION OF THE INTANGIBLE – FOR EXAMPLE, BEAUTY, TRUTH, LOVE, GOODNESS, ORDER –AS WELL AS FOR MYSTERY, PARADOX AND AMBIGUITY All the soothing and relaxing places It was emotional and touching

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A RESPECT FOR INSIGHT AS WELL AS FOR KNOWLEDGE AND REASON time to think by myself it let me think about things and have space AN EXPRESSIVE AND/OR CREATIVE IMPULSE AN ABILITY TO THINK IN TERMS OF THE ‘WHOLE’ – FOR EXAMPLE, CONCEPTS SUCH AS HARMONY, INTERDEPENDENCE, SCALE, PERSPECTIVE AN UNDERSTANDING OF FEELINGS AND EMOTIONS AND THEIR LIKELY IMPACT you didn't have to tell anyone how you feel – no-‐one could disrespect you. Shredder is the best part because I find it hard to say sorry so this is better for me I let go of some bad memories The shredder and water thing because my anger has gone SCHOOL B A SET OF VALUES, PRINCIPLES AND BELIEFS, WHICH MAY OR MAY NOT BE RELIGIOUS, WHICH INFORM THEIR PERSPECTIVE ON LIFE AND THEIR PATTERNS OF BEHAVIOUR It made me think more about me as a Christian The freedom ..because its helpful to be truthful It made me think about life Being loving Not needing to worry You can reflect on how you deal with things etc …make a difference I am not perfect so things I have done wrong I can put right AN AWARENESS AND UNDERSTANDING OF THEIR OWN AND OTHERSʼ BELIEFS I pictured the sand in my hand, the bad things that I have done and the sand falling through was God forgiving me Writing down 5 things that make it hard/easy to believe in God The fact that you could write what you really feel and no body judges you Writing what we believe and think I felt better telling God sorry A RESPECT FOR THEMSELVES AND FOR OTHERS I think the best thing about sacred space is that anyone can reflect and think, feel and act whatever they feel. Reading everything to see other people’s opinions The handprints – chance to say how you feel about people because its something you don’t say very often A SENSE OF EMPATHY WITH OTHERS, CONCERN AND COMPASSION

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It made me realize that everyone has problems not just me I realized how much the world doesn’t fit together AN INCREASING ABILITY TO REFLECT AND LEARN FROM THIS REFLECTION The beauty area ..made me think about more about others it was really emotional. I could reflect on my own thoughts and actions. I’ve never really done anything like that before Thinking what I done wrong so I can change It made you reflect on who you are Writing and drawing things that are on your mind enormously AN ABILITY TO SHOW COURAGE AND PERSISTENCE IN DEFENCE OF THEIR AIMS, VALUES, PRINCIPLES AND BELIEFS Whenever I feel down or not normal this (sacred space) is what I will reflect on Writing your opinions without being scared to do so A READINESS TO CHALLENGE ALL THAT WOULD CONSTRAIN THE HUMAN SPIRIT: FOR EXAMPLE, POVERTY OF ASPIRATION, LACK OF SELF-‐CONFIDENCE AND BELIEF, MORAL NEUTRALITY OR INDIFFERENCE, FORCE, FANATICISM, AGGRESSION,GREED, INJUSTICE, NARROWNESS OF VISION, SELFINTEREST, SEXISM, RACISM AND OTHER FORMS OF DISCRIMINATION Shredding the pieces of paper with bad thoughts on made you want to change Thinking about peace and what is wrong with the world AN APPRECIATION OF THE INTANGIBLE – FOR EXAMPLE, BEAUTY, TRUTH, LOVE, GOODNESS, ORDER – AS WELL AS FOR MYSTERY, PARADOX AND AMBIGUITY The best thing was ..to be connected with myself It was very relaxing It was calming and made me happy A RESPECT FOR INSIGHT AS WELL AS FOR KNOWLEDGE AND REASON I could reflect on things even if I am not religious. It was a learning experience AN EXPRESSIVE AND/OR CREATIVE IMPULSE AN ABILITY TO THINK IN TERMS OF THE ‘WHOLE’ – FOR EXAMPLE, CONCEPTS SUCH AS HARMONY, INTERDEPENDENCE, SCALE, PERSPECTIVE AN UNDERSTANDING OF FEELINGS AND EMOTIONS AND THEIR LIKELY IMPACT I could let my feelings out without anyone seeing or hearing The best thing was …saying sorry – I’ve needed to say it for a while and can’t say it Being able to let go of bad things Shredding my regrets made me feel better

iii

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SCHOOL C A SET OF VALUES, PRINCIPLES AND BELIEFS, WHICH MAY OR MAY NOT BE RELIGIOUS, WHICH INFORM THEIR PERSPECTIVE ON LIFE AND THEIR PATTERNS OF BEHAVIOUR The bored because it mayed me think that life is in your hands so enjoy it while you can(sic) AN AWARENESS AND UNDERSTANDING OF THEIR OWN AND OTHERSʼ BELIEFS That no-‐one judged and I was free to engage with everyone in the room and God Having time for myself A RESPECT FOR THEMSELVES AND FOR OTHERS You could do anything you want You could choose what you did That no-‐one judged A SENSE OF EMPATHY WITH OTHERS, CONCERN AND COMPASSION You can thinck about people AN INCREASING ABILITY TO REFLECT AND LEARN FROM THIS REFLECTION You had to think of different things and it helps a lot It was quiet and helpful The playdough enabled us to express ourselves Everything because it lets out your emotions AN ABILITY TO SHOW COURAGE AND PERSISTENCE IN DEFENCE OF THEIR AIMS, VALUES, PRINCIPLES AND BELIEFS A READINESS TO CHALLENGE ALL THAT WOULD CONSTRAIN THE HUMAN SPIRIT: FOR EXAMPLE, POVERTY OF ASPIRATION, LACK OF SELF-‐CONFIDENCE AND BELIEF, MORAL NEUTRALITY OR INDIFFERENCE, FORCE, FANATICISM, AGGRESSION,GREED, INJUSTICE, NARROWNESS OF VISION, SELFINTEREST, SEXISM, RACISM AND OTHER FORMS OF DISCRIMINATION AN APPRECIATION OF THE INTANGIBLE – FOR EXAMPLE, BEAUTY, TRUTH, LOVE, GOODNESS, ORDER – AS WELL AS FOR MYSTERY, PARADOX AND AMBIGUITY I loved the games but I would like to have a little area that I could just sit and pray You could have peace

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A RESPECT FOR INSIGHT AS WELL AS FOR KNOWLEDGE AND REASON Having time for myself AN EXPRESSIVE AND/OR CREATIVE IMPULSE The playdough enabled us to express ourselves AN ABILITY TO THINK IN TERMS OF THE ‘WHOLE’ – FOR EXAMPLE, CONCEPTS SUCH AS HARMONY, INTERDEPENDENCE, SCALE, PERSPECTIVE AN UNDERSTANDING OF FEELINGS AND EMOTIONS AND THEIR LIKELY IMPACT Playing with dough to make my feelings come to life You could write down your feelings It let me feelings and emotions out Writing your own feelings and feeling free from the world The shredder because you could write your thoughts

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SUMMARY OF FINDINGS There is a lot of data and information within the Data Analysis section. I have summarised the findings into general statements, which will be easier to disseminate to teaching staff etc. •

91% Pupils responded very positively to the Sacred Space although initially it was not clear if this was positive to the room or spiritual engagement.

•

The Questionnaire revealed high levels of engagement. Positive responses to spirituality and spiritual development questions were given by 60-‐83% of pupils in each section.

•

Pupils experienced peace and awe and wonder. They appreciated having time for themselves, to think and reflect. According to Hay and Nye (2006) pupils engaged spiritually.

•

Pupils commented on the calm and peaceful nature of the room.

•

Pupils engaged in spiritual development. 60% of pupils felt inspired and connected with their inner selves, over 70% engaged with their feelings, felt better for doing so and thought about others.

•

The Sacred Space encourages pupils to reflect and respond to their reflections.

•

The Sacred Space is very inclusive, indicated by the initial entry choices and the resulting high levels of engagement by all pupils.

•

The Sacred Space caters for theistic and non-‐theistic approaches to spirituality.

•

Nearly a quarter of all pupils prayed.

•

Over half of pupils learned something new or thought about faith and belief in the space.

•

Very positive qualitative data was given with no leading. What did you think was the best things about Sacred Spaces?

•

Comments given were enthusiastic, honest, powerful and often very moving.

•

Comments given demonstrated the process of spiritual development.

•

Results of the research were mostly consistent across schools and from year to year.

•

The main inconsistency was within the area of spiritual development where year 11 answered the least positively particularly in terms of engaging with feelings.

•

Sacred Spaces as a tool facilitates engagement with spirituality and contributes to spiritual development regardless of the individual school environment.

•

Sacred Spaces are not best for any specific year group – they offer an all school approach.

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BIBLIOGRAPHY BOOKS BARTH, K. (1960) The Humanity of God. C.D. Dean BELL, J. (1993) Doing Your Research Project. (Second Edition) Open University press. BOSCH, D.J. (1991) Transforming Mission: Paradigm Shift in the Theology of Mission. Orbis Books Maryknoll, NY. Cited in NUSSBAUM, S. (2005) A Readers Guide to Transforming Mission. Orbis Books Maryknoll, NY. BRADFORD, J. (1995). Caring for the whole child: a holistic approach to spirituality. London: The Children’s Society BROWN, A and FURLONG, J. (1996) Spiritual Development in Schools: Invisible to the Eye. The National Society CHADWICK et al (2012) The Church School of the Future Review. Church of England Archbishops’ Council Education Division CHALKE, S. (2006) Intelligent Church Zondervan CHALKE, S. (2009) Apprentice – Walking the way of Christ Learning Guide. Spring Harvest publications. CHITTENDEN, A. (2002) Perceptions of spirituality through an ethic of care: comparative responses to spiritual dimensions of education (Part 1). Religious Education Journal of Australia, 19(1), 13-‐19, cited in CHITTENDEN, A. (2003) Spirituality: a foundation for educational development in schools found at: http://www.curriculum.edu.au/leader/spirituality:_a_foundation_for_educational_develop,4650.html?is sueID=9691 accessed January 19th 2013 CLARKE, P.J (2001) Questions about God: A guide for students. New Edition. Nelson Thornes. CLOUGH, P. AND NUTBROWN, C. (2002) A students Guide to Methodology. Sage Publications. COPLEY, T. (2000) Spiritual Development in the State School, University of Exeter press DENSCOMBE, M. (1998) The Good Research Guide: for small scale social research projects. Open University Press ERRICKER, C. (2010) Religious Education: A Conceptual and Interdisciplinary Approach for Secondary Level. Routledge FLINDERS, D.J (1992) In search of ethical guidance: Constructing a basis for dialogue. Qualitative Studies in Education, 5(2):101-‐15 cited in WILSON, E. (2009:66) School – based Research: a guide for education students. Sage Publications Ltd.

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GREEN, M. (2005) Spirituality and Spiritual Development in Youth Work: A consultation paper from the National Youth Agency. The National Youth Agency. GREIG AND ROBERTS (2003) Red Moon Rising. Relevant Books GRIMMITT, M. (2000) Pedagogies of Religious Education: Case Studies in the Research and Development of Good Pedagogic Practice in REMcCrimmon Publishing Co Ltd GRIMMITT, M. (2010) Religious Education and Social and Community Cohesion: An Exploration of the Challenges. McCrimmon Publishing Co Ltd HAY, D. & NYE, R. (2006) Spirit of the Child (revised edition). London, Jessica Kingsley Press HILL, M. (2012) Root and Branch Vision Document. Hard copy available from S.Phillips JEFFS, T. and SMITH, M.K. (1996) Informal Education-‐ conversation, democracy and learning. Education Now Books LEE, J. (2006) Spiritual Development: A first step for youth workers and young people. Quaker Life. LINCOLN, YS. and GUBA, EG. (1985). Naturalistic Inquiry. Newbury Park, CA: Sage Publications. Cited in Cohen D, Crabtree B. (2006) "Qualitative Research Guidelines Project." July 2006. http://www.qualres.org/HomeLinc-‐3684.html accessed 22nd March 2013 LLOYD, M. (2005) Café Theology. Alpha International MACQUARIE, J. (1982) Principles of Christian Theology. MCGRATH, A.E. (2001) Christian Theology: An Introduction Third Edition Backwell Publishing MCGRATH, A.E. (2008) Theology: The Basics. Second Edition. Blackwell Publishing MOLTMANN, J. (1993) The Crucified God: The Cross of Christ as the Foundation and criticism of Christian Theology. Augsburg Fortress Publishing. NASH, P. NASH, S. and WHITEHEAD, J. (2010) Seven Strands: Holistic Approaches to Learning and Development. 2nd Edition. MCYM NUSSBAUM, S. (2005) A Readers Guide to Transforming Mission. Orbis Books Maryknoll, NY. NYE, R. and HAY, D. (1996) Identifying Children’s Spirituality British Journal of Religious Education 18.3 1996 cited in COPLEY, T. (2000:4) Spiritual Development in the State School, University of Exeter Press OPEN UNIVERSITY COURSE E811 (1988) Educational Evaluation. Milton Keynes, Open University Educational Enterprises cited in BELL, J. (1993:64 ) Doing Your Research Project. (second edition) Open University press.

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PIMLOTT, J. PIMLOTT, N. and WILES, D. (2005) Inspire Too! Frontier Youth Trust PIMLOTT, J. and PIMLOTT, N. (2008) Youth Work after Christendom. Paternoster: Authentic Media PUTON, J. (2003) The Community of Shalom: Gods Radical Adventure MCYM (extracts from an article from MISSION and YOUNG PEOPLE AT RISK CD ROM, Frontier Youth Trust. Based on an original paper by Jim Punton (2003) SAVAGE, S. COLLINS-‐MAYO, S, and MAYO, B. (2006) Making sense of generation Y: the world view of 15-‐ 25 year olds. Church House Publishing. SEEDHOUSE, D. (1998a) Ethics: The Heart of Healthcare. Chichester:Wiley cited in WILSON, E. (2009:66) School – based Research: a guide for education students. Sage Publications Ltd. SHACKLOCK, G and SMYTH, J (1998) Being Reflexive in Critical Educational and Social Research, London, Falmer cited in HUGHES, Dr. C. (2006) Developing Reflexivity in research. Found at http://www2.warwick.ac.uk/fac/soc/sociology/staff/academicstaff/chughes/hughesc_index/teachingres earchprocess/reflexivity/ accessed on 22nd March 2013 SILVERMAN, D. (2010) Doing Qualitative Research. Third Edition. Sage Publishing. SMART, N. (1976) The Religious Experience of Mankind. 2nd Edition Scribner SMITH, D. (1999) Making Sense of Spiritual Development. The Stapleford Centre cited in RICKETT, A. RICKETT, S. and HOLLOWAY, D. (2012) Spiritual Policy SMSC Guidance. The Salisbury Diocesan Board. Found at: http://www.salisbury.anglican.org/resources-‐library/schools/spiritual-‐moral-‐social-‐ cultural/Spirituality%20policy%20For%20website%20Feb%202012.pdf accessed 2nd April 2013. SMITH, K.E (2007) Christian Spirituality. SCM Press STAFFORDSHIRE SACRE AGREED SYLLABUS (2009) Staffordshire County Council TACEY, D.J. (2004) The Spiritual Revolution: The Emergence of Contemporary Spirituality. THATCHER, A. (1991). A critique of inwardness in religious education. British Journal of Religious Education, 14(1), 22-‐27. VON BALTHASAR, H.U. (1992) Theo-‐Drama: Theological Dramatic Theory III Dramatis Personae: Persons in Christ Ignatius Press (German Original 1978) WILSON, E. and STUTCHBURY, K. (2009) Chapter 4 Research Design and Ethics found in Wilson, E. (2009) School – based Research: a guide for education students. Sage Publications Ltd. WILSON, E. (2009) School – based Research: a guide for education students. Sage Publications Ltd.

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WRIGHT, A. (2000) Spirituality and Education. Routledge. YACONELLI, M. (2003) The Core Realities of Youth Ministry: Nine principles that mark healthy Youth Ministries. Youth Specialities YOUNG, K. (1999) The Art of Youth Work. Russell House Publishing INTERNET ARTICLES AKED, J. MICHAELSON, J. and STEUER, N. (2010) The role of local government in promoting wellbeing: Healthy Communities Programme Local Government Improvement and Development. Found at http://www.local.gov.uk/c/document_library/get_file?uuid=867e0406-‐35a5-‐4e91-‐910d-‐ 6b13305d2319&groupId=10171 accessed 22nd March 2013 CHITTENDEN, A. (2003) Spirituality: a foundation for educational development in schools found at: http://www.curriculum.edu.au/leader/spirituality:_a_foundation_for_educational_develop,4650.html?is sueID=9691 January 19th 2013 COHEN, D. and CRABTREE, B. (2006) "Qualitative Research Guidelines Project." July 2006. Found at http://www.qualres.org/HomeLinc-‐3684.html accessed 22nd March 2013 DEARING, R. et al (2001) The Way Ahead : Church of England schools in the new millennium GS 1406 Church House Publishing found at http://www.churchofengland.org/media/1118777/way%20ahead%20-‐%20whole.pdf accessed on 4th June 2012. DEL TUFO, S. (2002) What is evaluation? http://www.evaluationtrust.org/evaluation/evaluate Accessed on 20th November 2012. DURRETT, A. (2005) Creating Sacred Space. IDEA Fitness Journal Volume 2 Number 5 May 2005 Found at http://www.ideafit.com/fitness-‐library/creating-‐sacred-‐space accessed on 4th April 2013 EDUCATION ACT (1944) Published by Her Majestys Stationary office found at http://www.educationengland.org.uk/documents/pdfs/1944-‐education-‐act.pdf Accessed on 31st May 2012 EDUCATION REFORM ACT 1988 (c. 40). Part I, Chapter I, Section I (2). http://www.legislation.gov.uk/ukpga/1988/40/pdfs/ukpga_19880040_en.pdf accessed 17th November 2012 GOVE, M. (2010) The Importance of Teaching : The Schools White Paper 2010 https://www.education.gov.uk/publications/eOrderingDownload/CM-‐7980.pdf Accessed 4th March 2012

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HUGHES, Dr. C. (2006) Developing Reflexivity in research. Found at http://www2.warwick.ac.uk/fac/soc/sociology/staff/academicstaff/chughes/hughesc_index/teachingrese archprocess/reflexivity/ accessed on 22nd March 2013 HULL. J.M (1999) Spirituality, Religion, Faith: Mapping the Territory found at http://www.johnmhull.biz/Spirituality,%20religion,%20faith.html accessed 25th March 2013 HUXLEY.J. (2008) Recovering the Calm. St Ethelburga’s Centre for Reconciliation and Peace http://www.efbelief.org.uk/publications.php/498/recovering-‐the-‐calm accessed 19th January 2013 KIRBY, R. (2004) Spirituality and behaviour in schools. The Bloxham Project http://www.bloxhamproject.org.uk/downloads/pdf/articles/curriculum/Spirituality%20and%20Behaviou r.pdf accessed 25th April 2012 NATIONAL CURRICULUM COUNCIL (1993) Spiritual and Moral Development SCAA Discussion Paper NO:3 found at http://www.schoolswork.co.uk/media/files/spiritual-‐moral-‐development.pdf accessed on 19th January 2013. NORTHERN, S. (2012) Schools Strive for Pupils Happiness. The Guardian 16th January 2012. Found at http://www.guardian.co.uk/education/2012/jan/16/children-‐wellbeing-‐schools-‐ofsted accessed 19th January 2013. OFSTED (2004) Promoting and evaluating pupils' spiritual, moral, social and cultural development, HMI 2125 http://www.ofsted.gov.uk/resources/promoting-‐and-‐evaluating-‐pupils-‐spiritual-‐moral-‐social-‐and-‐ cultural-‐development accessed 18th October 2012 OFSTED (2013) School inspection handbook. Reference 120101. Found at www.ofsted.gov.uk/resources/120101 MCDERMOTT, K.E. (2004) A study of the ways in which spirituality is understood by students in a catholic school using two types of educational research. University of Bath http://www.actionresearch.net/writings/module/kmmee.htm accessed 19th January 2013 PARKER, S. G. (2009) Theorising ‘sacred’ space in educational contextx : a case study of three English Midlands Sixth Form Colleges, Journal of Beleifs and Values: Studies in Religion and Education, 30:1, 29-‐ 39. http://dx.doi.org/10.1080/13617670902784527 Accessed 1st October 2012. PETERSON, A. (2012) Review of the book : Religious Education and Social and Community Cohesion: An Exploration of the Challenges. Journal of Social Science Education (JSSE) Vol 11. No:3 http://www.jsse.org/index.php/jsse/article/view/89/32 accessed 19th January 2013

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RICKETT, A. RICKETT, S. and HOLLOWAY, D. (2012) Spiritual Policy SMSC Guidance. The Salisbury Diocesan Board. Found at: http://www.salisbury.anglican.org/resources-‐library/schools/spiritual-‐moral-‐social-‐ cultural/Spirituality%20policy%20For%20website%20Feb%202012.pdf accessed 2nd April 2013. THOMPSON, J (2010) Spiritual Development : Using your school environment to encourage pupils’ spiritual development. Found at http://www.rochester-‐board-‐of-‐education.co.uk/schools/religious-‐ education/spiritual-‐development/ accessed 3rd April 2013 WESTMINSTER LEA (1993) The Things of the Spirit. (Guidelines on Collective Worship) -‐ Found at http://webfronter.com/westminster/RE/mnu2/images/Things_of_the_Spirit_smallest_file_size_avail.pdf accessed 19th January 2013 ORGANISATIONS PRAYER SPACES IN SCHOOLS http://www.prayerspacesinschools.com/home INTERNATIONAL SCHOOL PEACE GARDENS (ISPG) http://www.ihtec.org/PrimaryPages/ISPGHome.html ORISON http://: www.orisonschools.org.uk THE SANCTUM PROJECT Via http://www.prayerspacesinschools.com/home WORLD PEACE GARDENS NETWORK http://www.worldpeacegardensnet.org/about.htm

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AM75293 Dissertation

STAFFORDSHIRE UNIVERSITY full application for Ethical Approval of Research/Projects Students submit this form to their designated supervisors, who should consider it and, if agreed, then forward it via quality administrators to the faculty ethics panel for approval. A copy will be kept on file as a record of the research being undertaken. Proposals for staff research project approval will also be considered by this panel. Please type and save an electronic version of your application. All other notes for each section can be found in Appendix 1 – Guidelines for completion. 1. APPLICANT Name: Samantha Jane Phillips Student Number: 10007068 Faculty: Art, Media and Design (Midlands Centre for Youth Ministry) Award (for student applications): BA Schools Youth and Community Work and Practical Theology. Module code (for student applications): AM75293-‐6 Title of research/project: Does the creation of a sacred space in an educational context, contribute to the spiritual development of young people? Supervisor/ head of field (for student applications): Lizzie Hackney Academic status of applicant: UNDERGRADUATE STUDENT Commencement and expected duration of project: January – April 2013 2. THE RESEARCH/PROJECT Sacred Spaces will be set up in secondary educational contexts for a period of between 1-‐5 days. Young peoples reflections on their time and experience in the space will be obtained through the use of questionnaires, evaluation forms and teacher observations and feedback. At this moment in time it is not possible to say which specific schools will take part but in all occasions the appropriate gatekeepers will be consulted at all levels (head teachers, heads of

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department, parents and individual subjects) and appropriate consents obtained. It is envisioned that the schools involved will mostly be within Staffordshire LEA. The organisation I work for has previously facilitated sacred spaces and all resources and procedures for liaising with schools etc are already established. We work closely with schools in terms of minimising or responding to any adverse events particularly in terms of pastoral support for pupils, as the space requires young people to reflect on a range of issues. 3. PURPOSE OF RESEARCH/PROJECT ‘Does the creation of a sacred space in an educational context, contribute to the spiritual development of young people?” The aim of this research is to determine whether sacred spaces within an educational context contribute to the spiritual development of pupils. Its objectives are to gather data from as many participants as are willing to take part in the research and who have experienced the space. Whilst prayer spaces are not a new concept, and church and education is not a new partnership, the development of these prayer spaces in an educational context is a relatively new phenomenon. Schools are required to enable children and young people to develop spiritually, morally, socially and culturally. Could sacred spaces play a role in spiritual development? MSYN (the organisation I work for) has developed its own portable sacred space and has facilitated spaces in local schools since 2010. Evaluation forms have provided some positive feedback but data obtained to date has been general and not set against any particular benchmark. This research is designed to provide quantitative data through a questionnaire, and more focussed qualitative data asking specific questions through an evaluation form. Responses will be compared against the OFSTED definition of spiritual development and a Christian understanding of spiritual development. It is hoped that this research will provide insight into the contribution these spaces can make to RE and SMSC curriculums providing useful

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information and insight for Christian Schools workers and teaching staff. I also hope this study may provide some insight into the education and spiritual benefits of sacred spaces and contribute towards suggesting some educational and theological rationale for their existence. 4. BRIEF OUTLINE OF PROJECT PROCEDURES The project is designed to gain feedback from every pupil who experiences the sacred space during the timescale of the research project. Prior to the sacred space experience all pupils will have received an information letter and non-‐consent form. After consultation with schools a non-‐consent form was suggested as being the most effective way of gaining consent for the volume of pupils engaging with the space. As the sacred space is an agreed school activity and part of the RE curriculum then all pupils will take part. Parental consent will be assumed as their child has not previously been withdrawn from RE. In order to ensure full consent for the research element an opt out/non consent form will be sent home along with the information letter so that parents can withdraw their child from the research aspect. In the sacred space pupils are given an explanation of the room and an explanation of the research providing another opportunity to withdraw from the research at this point. Pupils are given an opportunity to experience the space for a minimum of 30 minutes. On completion pupils are asked to complete an evaluation form and a questionnaire. Teachers are asked to complete their own feedback form giving their observations. The data will be analysed to get overall results and broken down into appropriate categories ie year groups, male/female and the significance of each result will be compared against the whole sample to assess the level of statistical validity.

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5. RECRUITMENT OF SUBJECTS The project involves obtaining research data from young people under 18. I will be facilitating the collection of this data and I already have CRB clearance due to the nature of my job as a youth and schools worker. The number of participants at this point is unknown as it will depend on how many schools request a sacred space. There are 6 high schools in Stafford and it is hoped that at least 3 will take part in this research project. On average each school will provide 5 or 6 classes or 150 pupils per day. All pupils experiencing the space will be asked to take part in the research. I want all voices to be heard so I will not be sampling or have any exclusion criteria. The age range of participants is 11-‐18years old, both male and female and of good health. There will be no inducements to participate in the study for participants but sacred spaces will on these occasions be offered free to schools. 6. PARTICIPATION OF SUBJECTS Please provide two documents. These are an Information Sheet and a Consent Form, and each should be attached to your application. The first must ensure that the subject has a proper understanding of their participation in the project, and the second that they have given informed and voluntary consent to their involvement in it. INFORMATION SHEET ATTACHED (APPENDIX 2) CONSENT FORM ATTACHED (APPENDIX 2) PLEASE NOTE: After consultation with schools a non-‐consent form was suggested as being the most effective way of gaining consent for the volume of pupils engaging with the space. As the sacred space is an agreed school activity and part of the RE curriculum then all pupils will take part. Parental consent will be assumed as their child has not previously been withdrawn from RE. In order to ensure full consent for the research element an opt out/non consent form will be sent home along with the information letter so that parents can withdraw their child from the research aspect. v

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7. INFORMATION AND DATA Participants will be asked to disclose their school year and their sex (M/F) and then answer a series of yes or no questions in the questionnaire and more open questions in the evaluation asking for their opinions and experiences. All data is written down and completed anonymously. Data will be retrieved manually and stored in a locked filing cabinet. Data will be analysed electronically and stored on a password-‐protected computer. All data collected is anonymous. Questionnaires and evaluation forms will be given a code but for collation purposes only – there will be no way of tracking down an individual participant other than as a member of a particular class. Assurance is given to participants regarding confidentiality and security of storage in the information letter. Schools will not be named overtly and anything written in the background to the research will not identify specific schools unless the appropriate specific consent has been gained I will have access to the raw data. Teachers will be given the opportunity to view the analysed data through viewing the research project on completion. The data retrieved is entirely relevant to the project as it is the participants experiences I am interested in hearing first hand. Data will be stored as stated above for the duration of the project and once the dissertation is handed in, hard copies of the questionnaires and evaluation sheets will be destroyed. 8. RISK, HARM AND OTHER ETHICAL CONSIDERATIONS

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The sacred space is a place of peace and reflection and therefore I do not anticipate any content that would cause any stress, anxiety, harm or negative consequences. If any pastoral issues were raised they would be dealt with through the appropriate school pastoral structure. As a schools ministry we regularly engage pupils in discussions around spirituality, faith and belief and how these influence our everyday lives. The sacred space does involve engaging with various stations but the topics covered are within the guidelines of what would be appropriate to be discussed in schools during RE, PSHEE, Citizenship or SMSC lessons. We will not be discussing any particularly sensitive topics at any of the stations in the sacred space I do not anticipate any other ethical implications to this research. The research will be carried out adhering to Youthwork principles of voluntary participation, equality of opportunity, empowerment and informal education and the values and principles outlined in the National Youth Agency (2004) Ethical Conduct in Youth Work. NYA (2004) Ethical Conduct in Youth Work http://nya.org.uk/dynamic_files/workforce/Ethical%20Conduct%20in%20Youth%20Work%20(R eprint%202004).pdf)

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