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What I have to say today is mainly drawn from my own experience in qualitative research over the past seven years. As some of you will be aware I was awarded an MSc in Social Research a year ago. To obtain that I studied in the School of Health and Community Studies here at the University and some of my thoughts and ideas stem from that course and my previous work in counselling as I studied for an MEd in Counselling. Additionally, I have worked as a voluntary bereavement counsellor and worked informally with young people for many years as well as a considerable number of years as a Civil Servant working with people from a variety of ethnic and religious backgrounds. When I have given my thoughts I would like to open it up for discussion as well as you asking me questions and hopefully to look more closely as to how we conduct ourselves as researchers which in turn informs the way in which we advise students to conduct themselves in the field remembering that they as well as lecturers are ambassadors for both the department and the University.

Some two years ago the religious studies team and associates had a workshop day to discuss the topic of ethics and religious studies in general. The area of ethics in fieldwork was only touched on very briefly but it is something which I feel that all of us who research out in the field should be vigilant and more aware. Since that meeting I have attended three Conferences and have listened to various papers and given papers on my research. The reaction of others to my practical work in qualitative research has prompted me to write this short paper and to raise the subject again and hopefully to reopen the debate on how we as researchers should conduct ourselves out in the field and how we as people need to be able to recognise our own agendas and the agendas of those we interview.

Religious Studies at Derby, I understand from John Hinnells, who unfortunately could not be here today, does not have a code of practice (and it doesn’t have to be called that) for studying religion in the field and additionally such a discipline appears to be singularly lacking in many institutions. Some of that was evident during the summer when a debate on overt and covert research was conducted on the religious studies e-mail base - some of you may have watched that debate unfold and its inconclusiveness in the end.

I feel quite strongly that we should be aware in an overall perspective of what we are doing in interviewing the general public. That awareness should come from ourselves and who we are and how the actions of the research can impact on our subjects, this topic is dealt with in some depth by Martin Denscombe in his chapter on Interviews in the Good Research Guide. Written in 1998 by a Professor of Social Research and with a bent towards Health and Sociology it nevertheless has some very good overall ideas and concepts. During my course I had to submit my topic of research to an Ethics Committee, that might be a bit over the top but it made me focus on what I was doing and why. We also had to produce various letters and procedures and although at the time it seemed somewhat laborious I can on reflection see how it has benefited my research and my thinking (see Appendix). It was these papers which at the Association of University Departments of Theology and Religious Studies post graduate conference in 1999 prompted some very positive feedback on the process of my research which at the time was a case study into the transmission of religious belief and practice. Various students approached me after my paper to ask about the Consent Form and Information Sheet saying that similar things would have been useful in their research and could they use mine as a template, I was happy of course to share my expertise.

The Information Sheet attempted to set out the area of research and what would happen to the research content after the interview and also to perhaps pre-empt any questions that the interviewee may or may not have thought about in offering their services to help with the project. It also opens the door to dialogue with the interviewee before the actual interview as it told them a little about me, outlined the way in which the interview would be conducted and how to contact me afterwards. This is an attempt to make the interviewee comfortable with the research and able to participate on an informed and open basis. It also, I think, showed that I cared about the work and their invaluable input; giving my phone number for contact; being open and valuing the interviewees (where would we be without our subjects in fieldwork research).

The Consent Form is a safeguard for both the researcher and those whose lives and experiences are being researched. I am not saying that these questions would always be the ones needed but they are a basis on which to build for each individual research project.

Following on from this I actually interviewed three people, remember this was a small scale case study for a masters dissertation, and it was the process that was as important as the content. All three agreed to my tape recording the interviews and I eventually transcribed those interviews and as a side line to this paper I believe that in doing your own transcriptions you can begin to know and work with your data, I also think that this important for quantitative research as well - but that’s another paper!

Two of the interviews were fairly straightforward and smooth - the interviewees covering the points I wanted (see the Interview Schedule which was read to them). However, the third was very different, I had known this interviewee for some years as an acquaintance I think not a friend but that’s a difficult divide and was I aware that he had had an unusual upbringing - he was adopted by a Vicar and his wife at some point in his life. What I did not know was that his twin brother had died at the age of 21 and that he and his twin had been separated from the rest of the family, both his parents having died, for some considerable years and only recently reunited just before my interview took place. Additionally, this friend has now died and this has added another dimension to the research. The interview actually took place at my home where I knew it would be quiet and we would not be disturbed. I had planned about 30-45 minutes for each interview this one lasted at least 2 hours! I had some difficult decisions to make during the interview on whether to let it flow or try to curtail some of the information which I was getting which was not really relevant to my research. I use this as an example of how things can progress and the dilemmas which can occur in an interview situation.

The interviewee actually recounted his whole life story to me and I felt more like a counsellor than a researcher, but we are what we are and this has an impact and a bearing on the way in which we conduct our investigations. So instead of an interview I had to use my listening skills learnt as a counsellor along side patience - this was lasting longer than I needed for the project. He also told me things that he said he had not thought about for years and had in fact never told anyone else! The other added dimension is that I possibly should have destroyed the tapes, I didn’t say that I would in the information sheet but they had been used for the purpose for which the information had been gathered and it could quite legitimately be said that they were of no further use. However, what I have is the voice of a man who has since tragically and suddenly died of cancer and so should I ask his wife and children if they would like the tape? would he have wanted that? I have still not come to a decision and the tape stays securely at my home. Should anyone have any thoughts on this issue they would be appreciated.

There are many books written on Qualitative Research and the area of ethics, I have listed a few on page five of the handout, but these tend to be written from a Sociological perspective and although fieldwork in religious studies does have a sociological aspect the primary question within a religious studies investigation will centre on religion. We may as researchers decide to investigate a religion which is not our own either now or in the past - will we look at the data with our own faith getting in the way or does it enhance the analytical investigation. We all have prejudices and need to try to be objective in our analysis and collection of the data.

But what is "Ethics" how can we define this woolly subject. Sanders and Liptrot, 1994, "An Incomplete Guide to Qualitative research Methods for Counsellors" devised the ‘Four C’s of Ethical Research’ Competence, Consent, Confidentiality and Conduct. Having set the scene I will now elaborate a little on each of these:

• We must work within our limitations and seek supervision

• Do not pretend to be more knowledgeable than you are - state you are a student/lecturer be open and honest

• Informed consent

• Give feedback

• To not deceive either yourself or the interviewee

• Allow withdrawal from the study if necessary

• If you cannot get informed consent from the interviewee eg children obtain it from parents and the children themselves

• Treat all data as confidential including the consent forms/tapes/notes etc

• The participants of you fieldwork should not be able to be identified, anonymise data

• Keep records safe eg in locked drawers

• Be open and honest

• Do not ask the participants to do any illegal or put them at risk at any time

• And you should never insult/offend/anger

• Never claim other peoples work as your own and always give credit for help and assistance.

However, I think that there is another "C" and that is Care and I would put it at the top of the list as I think it could incorporate the other four and cover all aspects of fieldwork

• Care in obtaining the data

• Care in using the data

• Care in storage of the data

• Care in the sense of looking after the emotions of both the interviewer and the interviewee

• Care in offering to give feedback and follow up

• Above all showing Care

I have here only really dealt on the surface of these four now five issues and there is a need to relate them more to the study of religion in the field but this is where discussion is important, the opportunity to talk to fellow students and scholars to share experiences and knowledge and then maybe to able to give a set of open and generic written guidelines to students to enable them to feel comfortable in going out into the field with the backing and support of their lecturers/peer group and institution.

Now its over to you to ask questions, probe and discuss.

Eileen Fry

Bell J; 1993; Doing Your Research Project - 2nd edition, Open University Press, Buckingham

Blaxter L, Hughes C & Tight M; 1996; How to Research, Open University Press, Buckingham

Bromley D B; 1986; The Case-Study Method in Psychology and Related Disciplines, Wiley & Sons, New York

Creswell J W; 1998; Qualitative Inquiry and Research Design: Choosing among Five Traditions, Sage, California

Denscombe M; 1998; The Good Research Guide, Open University Press, Buckingham

Josselson R (Ed); 1996; Ethics and Process in the Narrative Study of Lives, Sage, California

Kahn R & Cannell C; 1957; The Dynamics of Interviewing, John Wiley, New York

Marshall C & Rossman G B; 1995; Designing Qualitative Research - second edition, Sage, California

May T; 1993; Social Research: Issues, Methods and Process, Open University Press, Buckingham

McLeod J; 1994; Doing Counselling Research, Sage, London

Sanders P & Liptrot D; 1994; An Incomplete Guide to Qualitative Research Methods for Counsellors, PCCS Books, Manchester

Stoecker R; 1991; Evaluating and Rethinking the Case Study, Sociological Review, Vol 30 No 1, pp88-112

Strauss R (Ed Rose A); 1962; Transformations of Identity, Human Behaviour and Social Processes, Routledge & Kegan Paul, New York

Taylor S & Bogden R; 1984; Introduction to Qualitative Methods, a Search for Meanings, Wiley & Sons, London

Yin R K; 1984; Case Study Research: Design and Methods, Sage, Beverley Hills

I am doing a Masters Degree in Research Methods at the University of Derby. Would you be prepared to give some of your time to share with me your experiences of when and how you became aware of religion and how religious beliefs and customs are passed from one generation to another. I wish to talk to people from teenagers upwards and we could meet at a time and place convenient to you. The findings would be kept confidential and only used for the purpose of this research, they would also be anonymous. If you are interested please contact me at the University on 01332 622222 ex 2026 or my supervisor Dr Peter Rivers on ex 2142 for an informal chat.

Eileen Fry

MSc Research Methods Student

School of Health & Community Studies

University of Derby

1 Have you read the information sheet? YES/NO

2 Have you had chance to discuss the study and ask any questions? YES/NO

3 Have you had satisfactory answers to all your questions? YES/NO

4 Have you been given enough information about the study? YES/NO

5 Who has explained the study to you? (insert name) .......................................

6 Do you understand that you are free to withdraw from the study at any time without having to give a reason? YES/NO

7 Have you had enough time to come to a decision? YES/NO

8 Do you agree to take part in this study? YES/NO

Signed .......................................................... Date .........................................

Name (Block Capitals) ....................................................................................

I have explained the study to the above person and he/she has indicated his/her willingness to take part.

Signed .......................................................... Date .........................................

Name (Block Capitals) ....................................................................................

Thank you for replying to the advertisement in the Parish magazine and I would like to invite you to take part in the research study. I am a part-time student in the School of Health and Community Studies at the University of Derby undertaking a supervised research project as my dissertation for my MSc in Research Methods.

The project entails discovering how people learn about religious beliefs and practices. The interviews will, if you agree, be tape recorded. However, should you wish to stop at any point and continue without tape recording please feel able and free to do so. The information will be treated in the strictest confidence and your anonymity will be protected. The information that you give me may be used for my Masters dissertation. Please be assured that the location of the research will not be published and your name will not be mentioned.

If, after the interview, you wish to change or add to what you have said, please feel free to get in touch. It might also be useful for me to contact you again so that I can clarify or expand on any points. If you would prefer me not to contact you again please say so. I have included my telephone number and extension at the University.

If you are happy to participate in this research, please sign the consent form attached.

Many thanks.

Eileen Fry

01332 622222 ex 2026

Thank you for agreeing to take part in this research. Just to clarify I hope you have read the information sheet where I stated that I wanted to tape recorded the interviews. If at any point during the interview you wish to stop either the interview or the tape recording please feel free to do so. (switch on tape recorder)

I would like to know about your earliest recollections of religious belief and practice and what religion means to you today?

If the following points do not emerge then prompt to find out the following:

1 Age when they first remember religion

2 Taken to Church/Sunday School by whom

3 Were parents religious, brothers, sisters

4 Specifics eg artefacts, place, symbols,

5 Do they think their upbringing had any influence on their religion now

© Eileen Fry 2000