ࡱ > O O xN yN zN {N |N }N ~N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N N g k bjbjVV UK r< r< @ - D- D- : : "@ "@ "@ @ @ @ X NB \ M d @ Z g g g g R Z ȥ $ o ! d Q "@ ` R : : g g H; i : g "@ g * f D > `n g n{ H `i R ނ 0 i e `n `n "@ &s إ إ إ إ إ إ إ إ إ إ إ إ إ إ إ إ D- d9 : Contents TOC \o "1-3" \h \z \u List of Tables and Figures ...........................................5 HYPERLINK \l "_Toc350100333" Chapter 1.0) Introduction 7 HYPERLINK \l "_Toc350100337" Chapter 2.0) Literature Review 9 HYPERLINK \l "_Toc350100338" Section 2.1) Introduction 9 HYPERLINK \l "_Toc350100340" Section 2.2) Muslims 10 HYPERLINK \l "_Toc350100341" 2.2)1. What do we mean by Muslim? 10 HYPERLINK \l "_Toc350100342" 2.2)2. The Muslim population within Britain 12 HYPERLINK \l "_Toc350100345" Section 2.3) Muslim pupils 13 HYPERLINK \l "_Toc350100346" 2.3)1. Socio-economic status of Muslim pupils 13 HYPERLINK \l "_Toc350100347" 2.3)2. The attainment of Muslim pupils 13 HYPERLINK \l "_Toc350100347" 2.3)3. Muslim pupils and Islam 15 HYPERLINK \l "_Toc350100348" HYPERLINK \l "_Toc350100345" Section 2.4) Inclusion 17 HYPERLINK \l "_Toc350100350" 2.4)1.What do we mean by inclusion? 17 HYPERLINK \l "_Toc350100350" 2.4)2. British Schools 20 HYPERLINK \l "_Toc350100351" 2.4)3. Muslim Schools 21 HYPERLINK \l "_Toc350100348" HYPERLINK \l "_Toc350100345" Section 2.5) Areas of inclusive practive for Muslim pupils 23 HYPERLINK \l "_Toc350100346" 2.5)1. Collective Worship and Prayer 23 HYPERLINK \l "_Toc350100347" 2.5)2. Ramadan 23 HYPERLINK \l "_Toc350100347" 2.5)3. Festivals 24 HYPERLINK \l "_Toc350100346" 2.5)4. Curriculum and teaching 24 HYPERLINK \l "_Toc350100347" 2.5)5. Extra-curricular activities 25 HYPERLINK \l "_Toc350100347" 2.5)6. Food 25 HYPERLINK \l "_Toc350100347" 2.5)7. Other areas 25 HYPERLINK \l "_Toc350100348" HYPERLINK \l "_Toc350100345" Section 2.6) Female Muslim pupils within a secondary school 26 HYPERLINK \l "_Toc350100347" 2.6)1. Female Muslim pupils 26 HYPERLINK \l "_Toc350100347" 2.6)2. Secondary school 26 HYPERLINK \l "_Toc350100348" HYPERLINK \l "_Toc350100345" Section 2.7) Barriers to inclusion for female Muslim pupils 27 HYPERLINK \l "_Toc350100346" 2.7)1. Stereotypess 27 HYPERLINK \l "_Toc350100347" 2.7)2.Islamaphobia 29 HYPERLINK \l "_Toc350100347" 2.7)3. Racism 31 HYPERLINK \l "_Toc350100346" 2.7)4. Physical Education and swimming 31 HYPERLINK \l "_Toc350100347" 2.7)5. Dress code 32 HYPERLINK \l "_Toc350100347" 2.7)6. Interaction with males 33 HYPERLINK \l "_Toc350100348" HYPERLINK \l "_Toc350100345" Section 2.8) What is the unique contribution of this piece of research? 35 HYPERLINK \l "_Toc350100347" 2.8)1.Demographics 35 HYPERLINK \l "_Toc350100350" 2.8)2. Highly populated Muslim areas 35 HYPERLINK \l "_Toc350100351" 2.8)3. Eliciting the views of pupils 36 HYPERLINK \l "_Toc350100350" 2.8)4. A consensus approach 36 HYPERLINK \l "_Toc350100351" 2.8)5. The study of individual barriers 37 HYPERLINK \l "_Toc350100351" 2.8)6. Research which reinforces the female Muslim steretype 37 HYPERLINK \l "_Toc350100350" 2.8)7. Aims of the current study 37 HYPERLINK \l "_Toc350100348" HYPERLINK \l "_Toc350100345" Section 2.9) Research Questions 38 HYPERLINK \l "_Toc350100348" HYPERLINK \l "_Toc350100345" Section 2.10) Summary 39 HYPERLINK \l "_Toc350100353" Chapter 3.0) Methodology 41 HYPERLINK \l "_Toc350100354" Section 3.1) Introduction 41 HYPERLINK \l "_Toc350100356" Section 3.2) Background to Q-methodology 42 HYPERLINK \l "_Toc350100356" Section 3.3) The phases of a Q-sort study 44 HYPERLINK \l "_Toc350100364" 3.3)1. Formulating the research question 44 HYPERLINK \l "_Toc350100365" 3.3)2. Generating the Q-set 46 HYPERLINK \l "_Toc350100366" 3.3)3. The P-set 53 HYPERLINK \l "_Toc350100367" 3.3)4. The Q-sort activity 53 HYPERLINK \l "_Toc350100370" Section 3.4): Epistemology and Ontology 58 HYPERLINK \l "_Toc350100371" 3.4)1. Research paradigms 58 HYPERLINK \l "_Toc350100372" 3.4)2. Ontology 60 HYPERLINK \l "_Toc350100373" 3.4)3. Epistemology 61 HYPERLINK \l "_Toc350100370" Section 3.5) Consideration of alternate methodologies and a rationale for Q 62 HYPERLINK \l "_Toc350100370" Section 3.6) Quality criteria 68 HYPERLINK \l "_Toc350100370" Section 3.5) Ethical considerations 73 HYPERLINK \l "_Toc350100353" Chapter 4.0) Results.................................................. 76 HYPERLINK \l "_Toc350100370" Section 4.1) Introduction 76 HYPERLINK \l "_Toc350100370" Section 4.2) A brief overview of Factor Analysis in Q 77 HYPERLINK "FULL THESIS-final.doc" \l "_Toc350100370"Section 4.3) The computer package for by-person Factor Analysis 78 HYPERLINK "FULL THESIS-final.doc" \l "_Toc350100370"Section 4.4) The process of analysis in the current study 79 HYPERLINK \l "_Toc350100390" 4.4)1. Deciding between Centroid Factor Analsyis (CFA) and Principal Componant Analysis (PCA) 79 HYPERLINK \l "_Toc350100391" 4.4)2. How many factors? Decision making criteria 80 HYPERLINK \l "_Toc350100392" 4.4)2.1. The Kaiser Guttman criterion 81 HYPERLINK \l "_Toc350100393" 4.4)2.2. Humpreys rule ..............................................................................81 4.4)2.3. Two (or more) significantly loading participants..............................81 4.4)2.4. Factor variance 82 4.4)2.5. Total number of participants loading on a factor............................ 82 HYPERLINK \l "_Toc350100381" Section 4.5) Factor Rotation 84 HYPERLINK \l "_Toc350100382" 4.5)1. Varimax rotation 84 HYPERLINK \l "_Toc350100383" 4.5)2. Manual rotation 84 HYPERLINK \l "_Toc350100384" 4.5)3. Combination rotation 85 HYPERLINK \l "_Toc350100381" Section 4.6) Increasing the significance level 88 HYPERLINK \l "_Toc350100381" Section 4.7) A rationale for factor interpretation 91 HYPERLINK \l "_Toc350100382" 4.7)1. Factor Arrays 91 HYPERLINK \l "_Toc350100383" 4.7)2. Identifying participants who loaded on a factor 97 HYPERLINK \l "_Toc350100384" 4.7)3. Asking participants to identify their viewpoint 97 4.7)4. The Crib sheet 98 HYPERLINK \l "_Toc350100381" Section 4.8) Qualitative data interpretation 99 HYPERLINK \l "_Toc350100382" 4.8)1. Demographic information for Factor 1 99 HYPERLINK \l "_Toc350100383" 4.8)1.1. Full interpretation of Factor 1 99 HYPERLINK \l "_Toc350100384" 4.8)2. Demographic information for Factor 2............................................................ 101 4.8)2.1. Full interpretation of Factor 2........................................................101 HYPERLINK \l "_Toc350100382" 4.8)3. Demographic information for Factor 3 103 HYPERLINK \l "_Toc350100383" 4.8)3.1. Full interpretation of Factor 3 (positive).........................................103 4.8)3.2 Full interpretation of Factor 3(negative) ...105 HYPERLINK \l "_Toc350100384" 4.8)4. Demographic information for Factor 4............................................................106 4.8)2.1. Full interpretation of Factor 4.107 HYPERLINK \l "_Toc350100353" Chapter 5.0) Discussion 109 HYPERLINK \l "_Toc350100381" Section 5.1) Introduction 109 HYPERLINK \l "_Toc350100381" Section 5.2) What should we learn from the viewpoints of these female Muslim pupils? 110 HYPERLINK \l "_Toc350100381" Section 5.3) Was Q fot for purpose for this study? 121 HYPERLINK \l "_Toc350100382" 5.3)1. To elicit the views of pupils 121 HYPERLINK \l "_Toc350100383" 5.3)2. To elicit many voices 121 HYPERLINK \l "_Toc350100384" 5.3)3. To provide difference in views to emerge 122 HYPERLINK \l "_Toc350100382" 5.3)4. To reduce researcher power 122 HYPERLINK \l "_Toc350100381" Section 5.4) Limitations and strengths of the study 124 HYPERLINK \l "_Toc350100382" 5.4)1. Reflections and evaluations of the researcher 124 HYPERLINK \l "_Toc350100383" 5.4)2. Reflections and evalutaions by the participants 125 HYPERLINK \l "_Toc350100353" Chapter 6.0) Implications, recommendations and conclusion 129 HYPERLINK \l "_Toc350100381" Section 6.1) Introduction 129 HYPERLINK \l "_Toc350100381" Section 6.2) Implications 130 HYPERLINK \l "_Toc350100382" 6.2)1. Implications for school 130 HYPERLINK \l "_Toc350100383" 6.2)2. Implications for Educational Psychologists (EPs)..............................................136 HYPERLINK \l "_Toc350100384" 6.2)3. Implications for Female Muslim upils 137 6.2)3.1 Implications for the participants involved in this study.................137 6.2)3.2 Implication for female Muslim pupils............................................139 HYPERLINK \l "_Toc350100381" Section 6.3) Recommendations for future research 140 HYPERLINK \l "_Toc350100381" Section 6.4) Conclusions.. 141 HYPERLINK \l "_Toc350100353" Chapter 7.0) References 143 HYPERLINK \l "_Toc350100353" Chapter 8.0) Appendicies 161 HYPERLINK \l "_Toc350100408" Appendix A: University Ethical Approval Letter 162 HYPERLINK \l "_Toc350100410" Appendix B: Participant Information Letter 164 HYPERLINK \l "_Toc350100411" Appendix C: Participant and Parent/ Guardian Consent Form ....166 HYPERLINK \l "_Toc350100412" Appendix D: Participant information Letter (2) 168 HYPERLINK \l "_Toc350100413" Appendix E: Participant and Parent/ Guardian Consent Form (2)..170 HYPERLINK \l "_Toc350100414" Appendix F: Focus group questions and Dialogue of Consent 172 HYPERLINK \l "_Toc350100415" Appendix G: Initial themes identified 173 HYPERLINK \l "_Toc350100416" Appendix H: Additional themes identified 174 HYPERLINK \l "_Toc350100417" Appendix I: Oral instructions for the Q-sort activity 175 HYPERLINK \l "_Toc350100418" Appendix J: Written instructions for the Q-sort activity 176 HYPERLINK \l "_Toc350100419" Appendix K: HYPERLINK \l "_Toc350100420" Q-sort distribution grid 178 HYPERLINK \l "_Toc350100417" Appendix L: Post Q-sort interview questions 180 HYPERLINK \l "_Toc350100418" Appendix M: The un-rotated factor matrix 181 HYPERLINK \l "_Toc350100419" Appendix N HYPERLINK \l "_Toc350100417" : Participants with significant loadings 182 HYPERLINK \l "_Toc350100418" Appendix P: Crib sheets 183 HYPERLINK \l "_Toc350100419" Appendix Q: Confounding and non-significant Q-sorts 189 HYPERLINK \l "_Toc350100420" List of Tables and Figures HYPERLINK \l "_Toc350100353" Tables Table 1 A table to show the Factor Matrix for a 0.33 significance level, .85 Table 2: A table to illustrate the manual rotation performed on a 0,33 significance level .86 Table 3: A table to illustrate each significance level in relation to the criterian .89 Table 4:A table to illustrate a Factor Array for a 0.33 significance level.91 HYPERLINK \l "_Toc350100353" Figures HYPERLINK \l "_Toc350100408" Figure 1: A diagram to illustrate the different branches and schools of Islam....11 HYPERLINK \l "_Toc350100410" Figure 2: A pie chart to illustrate religious diversity within Britain in 2011...12 HYPERLINK \l "_Toc350100411" Figure 3: A graph to show the importance of religion by ethnicity.....15 HYPERLINK \l "_Toc350100408" Figuer 4: The culturally inclusive school........18 HYPERLINK \l "_Toc350100410" Figure 5: A graph to show the percentage of participants who felt that types of discrimination were not tolerated in University/college...30 HYPERLINK \l "_Toc350100411" Figure 6: An illustration of an individual completing a Q-sort..54 HYPERLINK \l "_Toc350100408" Figure 7: An illustration of how the Q-sort material was presented to participants....55 HYPERLINK \l "_Toc350100410" Figure 8: An illustration of a completed Q-sort.......57 HYPERLINK \l "_Toc350100411" Figure 9: A diagram to show the paradigms of Positvism, Realism, and Interpretivism.......59 HYPERLINK \l "_Toc350100408" Figuer 10: An illustration of a pictorial Factor array........97 HYPERLINK \l "_Toc350100410" Figure 11: Areas of inclusion for female Muslim pupils.....131 HYPERLINK \l "_Toc350100411" Figure 12: Areas of inclusion for Muslim pupils....132 1.0) Introduction The current research sets out to explore what female Muslim pupils view as inclusion within a secondary school setting. Within this area a narrative exists around female Muslims which portrays them as passive and in need of being empowered by white Western women. As a result I was forced to weigh up many issues, firstly the fact that being white represents being part of the dominant discourse, and this made me consider whether I could do this area of research justice, since I am not Muslim myself or even part of an under-represented group. For example, Callender (1997) felt that being a black female teacher and researcher gave her greater insight into the topic area of black pupils within the education system. Mirza (1992) also explained that like her interviewees, she had originated from the West Indies, was young and therefore her insight into the experiences of young, black women in the study was unique. This left me grappling with the question of how I could possibly hope to carry out research alongside Muslim girls with whom I only had in common the same gender, and the fact that I had never, and would never experience being part of the Muslim culture. However, Callender (1997) also acknowledged the disadvantages to having a similar ethnic background to the participants, explaining that whilst it can, open doors to meanings normally reserved for in-group member (p.11) it can also close doors as, the researcher becomes too immersed in the situation to see clearly what is happening. (p.11) My role as a white researcher was further complicated by the dominant discourse which exists around female Muslims in relation to white Western females. Consequently the current research could be seen to reinforce this stereotype if I as the Western white researcher assumed some responsibility in being able to voice the views of the pupils. Therefore methods which position participants as passive and the white researcher as more powerful and active would be problematic. With these factors in play this led me to Q-methodology in which the participants can be involved in the creation and interpretation of the data, thus allowing myself some distance from the data and results and thus limiting my role in the interpretation of the data. Past research around the views and experiences of Muslim pupils has had an almost exclusive focus on ethnic minority pupils in multi-ethnic urban areas (Mac an Ghaill, 1988, 1991), thus not examining the experiences of ethnic minority pupils at the margins, whose lives and experiences remain invisible. Arguably the experiences of these pupils may be different from those living in an area in which there may be no peer reference group, other than the dominant white culture. This was a rationale for why the current research was carried out in the Local Authority (LA) where I work as a Trainee Educational Psychologist (EP), as it sparsely populated by ethnic minorities. There is also little research dedicated to the area of inclusion for female Muslim pupils (IQRA trust, 1991), and where research has been conducted there has been a lack of emphasis upon examining the experiences of female Muslim pupils from their own perspective (Schlein & Chan, 2010). As a Trainee EP I have engaged with school staff who expressed a certain expectation or stereotype around female Muslim pupils. Consequently those pupils who did not fit this stereotype caused the school a dilemma, and were labelled as extreme or strange. I feel that research which highlights the difference within this female Muslim population will enable schools to accept that these pupils are individuals, who should have their needs met on an individual rather than collective basis. The concern about reinforcing the narrative that exists around female Muslim pupils, and the fact that previous research had not explored differences in views led me to the method of Q-methodology. Not only did this method provide a technique, to study the marginalised, (Brown, 2000, p.24), it also provided a tool to reduce the power differential between myself and the participants, thus actively aiming to avoid reinforcing the narrative around female Muslim pupils and myself as a white Western woman carrying out research. The method also sought to gain a variety of views, thus exploring differences within a population. 2.0) Literature Review 2.1) Introduction This literature review aims to provide a critical and comprehensive account of the area under study, and will therefore begin by setting the scene; describing what is meant by the term Muslim, before briefly discussing the Muslim population in Britain. Information will then be presented around Muslim pupils and a definition of inclusion will be provided for the purpose of the current study. The text will then critically review the literature around the difficulties that exist for Muslim pupils in being effectively included within a school setting, before specifically focussing on female Muslim pupils, and acknowledging why inclusion may become more complex for them within a secondary school setting. A rationale will then be proposed for the significance of the current research project, and will be finalised by outlining the aims of the current study and the research questions. 2.2) Muslims 2.2)1. What do we mean by Muslim? Data indicates that a high number of Pakistani and Bangladeshi individuals identify as Muslim, some data reporting that this figure is as high as 99% (Muslim Council of Britain (MCB), 2007). The 2001 Census found that on average 84% of Muslims in Britain identified as South Asian origin (Bangladeshi, Indian, Pakistani), in contrast to only 5% identifying as Chinese. However, there are national differences in ethnicity within the Muslim population, for example in London, only 58% of Muslims categorised themselves as South Asian. It must be acknowledged that the term Muslim is not automatically associated with the term Asian; there are Muslims who originate from outside of Asia. For example, 20% identified themselves as white, and more than 13% as black within the 2001 Census. This is an important distinction to make as a common held belief has prevailed which is that all Muslims in Britain are Asian (Parker-Jenkins, 1995). Likewise not all Asians are Muslim; many embrace other religions such as Hinduism, Christianity and Sikhism (Parker-Jenkins, 1995). This group is also multilingual as an array of languages are spoken, some suggesting this number is several hundred (Pew Research Center, 2009) and some suggesting there are many thousand (Amjad, 2013). There are different generations of Muslims; first, second and third, as well as refugee Muslims. Muslims also practice their religion to different degrees (Hussain, 2009), and there are varying denominations which exist within Islam. These denominations are illustrated in Figure 1 on the following page. Figure 1. A diagram to illustrate the different Branches and Schools of Islam Islamic Connection (2011).Consequently it is more useful to perceive Muslim as a generic term, encompassing people who are adherents to the same faith, who differ in cultural, linguistic and socio-economic features, and who have differentiated views on Islam and what it means to them. 2.2)2. The Muslim population within Britain According to the HYPERLINK "http://en.wikipedia.org/wiki/2001_UK_Census" \o "2001 UK Census"2001 Census, there were 1.54 million Muslims living in England and HYPERLINK "http://en.wikipedia.org/wiki/Wales" \o "Wales"Wales where they formed 3.3% of the population. In 2011 the Census indicated that this figure had reached 2.7 million, 4.8% of the total population. The Muslim population has been the largest religious minority in Britain for several decades (Ashraf, 1986; Field, 2010), and Figure 2 highlights that Islam makes up the second most significant religion within Britain, after Christianity. Figure 2. A pie chart to illustrate religious diversity within Britain in 2011. Office for National Statistics (ONS), (2011). 2.3) Muslim pupils Muslim pupils are the biggest religious minority within schools (Callaway, 2010). British Muslims have the youngest age profile in comparison to all other faith communities in Britain (Ali, 2008), with one third of Muslims being under the age of 16, compared to one fifth of the general population (Reed, 2005). The following section will now refer to specific characteristics of the Muslim population within Britain in order to understand why inclusion for this population is important. 2.3)1. Socio- economic status of Muslim pupils Muslim pupils could be described as coming from low socio-economic status backgrounds as nationally 28% of Muslims live in socially rented housing as opposed to 20% of the general population (Kramer-Roy, 2007). Muslim pupils are more likely to have parents who have no qualifications. For example in 2003-2004 almost one third of working age Muslims had no qualifications; this was the highest proportion for any religious group (Office for National Statistics, 2004). In addition unemployment rates for Muslims aged 16-24 are 17.5%, as opposed to 7.9% for Christians, and 7.4% for Hindus (Census, 2001). 2.3)2. The attainment of Muslim pupils There is a wealth of literature around the links between ethnicity and attainment, (Department for Education and Skills (DfES), 2006), but little on the relationship between religious affiliation and attainment. However perhaps this is because pupils do not necessarily identify themselves in relation to religion and so it is difficult to assess. However when using Pakistani and Bangladeshi pupils to gauge performance of young Muslims (Open Society Institute, 2005), it has been found that the attainment of these pupils is lower than any other ethnic population (DfES, 2005). Strand (2007) also highlighted that the gaps associated with ethnicity in national tests at the end of Key Stage 3 (age 14) were large, and that those most at risk of under attainment were Pakistani, Bangladeshi, Black Caribbean and Black African groups. It has also been found that Indian Muslim pupils have a lower probability of doing well than any other Indian group by religion (Reed, 2005), which would support the suggestion that there is a faith element at play. Despite this, the Department for Children, Schools and Families (DfCSF), (2007) viewed faith as playing an insignificant role in underachievement as the report stated that, faith group per se. is relatively unimportant in explaining differences in educational attainment within ethnic groups, (p.80) suggesting instead that the aetiology of underachievement within the Muslim pupil population is rooted in the following areas; socio-economic factors, cultural orientations discouraging academic achievement, teacher expectations and institutional racism. However the MCB (2007) opposed this stating that, possible links between faith identities and underachievement are overlooked, (p.14) and stress that, positive account is taken of the faith dimension of Muslim pupils in education and schooling. (p.18). This may suggest that not adopting an inclusive approach to Islam within a school setting may have a negative impact upon the achievement of Muslim pupils. In addition, in relation to discouraging academic achievement it should be highlighted that Islam views knowledge and learning with great importance, and this is evidenced in the Quran when it states, O my Lord! Advance me in knowledge, (Quran 20, p.114, in MCB, 2007). Tyrer & Ahmad (2006) also found that some female Muslim pupils commented that some parents put great pressure on them to achieve academically. Therefore the nature of encouragement from parents is indicative of the high symbolic and practical value many Muslim parents placed on education. Such research contrasts the stereotyped notion of cultural discouragement around academia within Muslim families. Achievement can also be affected by the influence of culture (Holmes, Sherman, William-Green, 1997). It is suggested that if learners are not made to feel culturally at ease they may reject the instructional method, or even become estranged from their environment because of the difference in culture it presents. Hofstede (2001) presents two important concepts in relation to culture; Individualism and Collectivism. Precise definitions of individualism and collectivism are highly debateable (Deery & Walsh, 1999) as they vary from culture to culture. However Basabe & Ros (2005) suggest Hofstedes definitions are a helpful way to understand these terms. Individualist cultures give priority to the person or the group (often the extended family). They also promote introspection and focus attention on inner experience. In contrast, collectivist cultures do not encourage focusing attention on the inner self the most salient features of emotional experience are external and interactional (i.e., how ones actions affect others). A meta-analysis by Oyserman, Coon and Kemmelmeier (2002) showed that core aspects of individualist beliefs are personal independence and uniqueness. Competition, personal achievement and emphasis on internal attributes are important features, as opposed to other peoples opinions which are un-related or negatively related to individualism. A core aspect of Collectivism was found to be a sense of duty and obligation towards the group, and to a lesser extent, in-group harmony and working in groups are also typical features. Sense of belonging, relatedness and cooperation are unrelated or negatively related to collectivism. 2.3)3. Muslim pupils and Islam The Ethnicity and Education report in 2006 by the DfES, investigated how important religion was to young people of different ethnicities. This information is displayed in figure 3 on the following page. Figure 3. A graph to show the importance of Religion by Ethnicity. MCB, (2007). Figure 3 highlights that religion was more important to young people from Pakistani and Bangladeshi communities. Hussain (2009) also asked Muslim students to state which area of their identity was most important to them. The results were that religion and faith were rated significantly higher (80%) than gender (around 55%) and ethnicity (around 53%). Hussain (2009) investigated this area further by asking participants to report how influential Islam was in their daily life; 84% of Muslim students reported that their faith commitments encompassed all or most aspects of their everyday life. These results have implications for schools as they will need to understand how they can respond positively to meeting the needs of Muslim pupils (MCB, 2007) within the school environment. There are however differences to the extent to which religion is part of the daily life of Muslim pupils (Open Society Institute, 2005; Hussain, 2009), and therefore a one size fits all approach to understanding and meeting their needs is inappropriate. As a result, research into this area would need to understand the breadth and diversity of the views that exist within the Muslim pupil population. 2.4) Inclusion This research is predominantly focused upon inclusion in relation to female Muslim pupils. As a result the following section will discuss what is meant by inclusion in this study, after which the legal requirements that schools are required to meet in relation to equality and inclusion will be highlighted. 2.4)1. What do we mean by Inclusion? Inclusion can be defined in a variety of ways, and there is no one perspective on inclusion within a single country or school (Booth & Ainscow, 1998). Perhaps for this reason explicit definitions of inclusion are omitted from publications, leaving readers to infer the meaning for themselves (Ainscow, Booth & Dyson, 2006). Indeed within the current study it is assumed that people will have different interpretations of a phenomenon (this area will be discussed in more depth within the Methodology chapter). However it was felt necessary to create some assumptions about inclusion, in order to be able to assess and comment on how female Muslim pupils view inclusion. The British Council (2010) created a model of inclusion in relation to culture; this is presented in Figure 4 on the following page. Figure 4. The Culturally Inclusive School. SHAPE \* MERGEFORMAT Figure 4 highlights individual, whole school and community approaches; it also addresses practical elements such as the curriculum as well as more abstract areas such as ethos and respect. Although the word culture is used, I felt that the areas covered could be easily transferred to the area of religion. As a result within this study inclusion is used to refer to processes of recognising and meeting the needs of female Muslim pupils (a minority group) within mainstream (secondary) school, in this case with special reference to being a female Muslim. The current study felt that the nine areas outlined in diagram 4 were worthy of being drawn upon in relation to inclusion, and therefore the processes of inclusion may include these. Goodenow (1993) proposed that in order for pupils to feel included they must feel a sense of belonging to their school. Hurtado & Carter (1997) begin to explain this by suggesting that a sense of belonging is a psychological factor focusing on students subjective feelings of connectedness or cohesion to an institution, and taps into feelings or perceptions of association or group membership (Maestas, Vaquera & Munoz Zehr, 2007) Rostosky, Owens, Zimmerman & Riggle (2003) suggest belongingness relates to inclusion as it refers to a feeling that one is respected and valued as a member of ones school community (p.742). Baumeister & Leary (1995) suggest that the need to belong is characterised be a need for regular contact and the perception that the interpersonal relationship has stability, affective concern and is on-going. Freese (1999) add to this social element by suggesting that belongingness is related to pupils relationship with their teachers, and Baumesiter & Leary (1995) suggest that such interactions are based upon a feeling of relatedness. However Hurtado & Carter (1997) suggest that belonging is separate to this social integration element based upon interpersonal bonds and interactions with others. There is disagreement about what constitutes belonging; however, many researchers agree that the need for belonging is one of the most important needs of all students to function well in all types of learning environments (Connell & Wellborn, 1991; Deci, Vallerand, Pelletier & Ryan, 1991; Finn, 1989; Osterman, 2000). Newman (1991) also highlights that studies have reported positive associations between adolescent feelings of belongingness and academic achievement. A sense of belonging has also been found to be especially important for academic motivation, engagement and performance of adolescents coming from ethnic minorities and economically less advantaged families. Becker & Luthar (2002) support this explaining that one of the key factors affecting economically disadvantaged minority students academic motivation and classroom engagement is a sense of belonging. This need to belong is also hypothesised to be greater during adolescence as students during this developmental stage begin to go to peers and adults outside of their family for guidance (Roeser, Eccles & Sameroff, 1998). Inclusion for female Muslim pupils is important within schools, not simply on ethical grounds but also legal. The Equality and Human Rights Commission (2012) requires public bodies, schools and individuals to treat people fairly and to challenge direct and indirect discrimination and expect fair treatment regarding the following nine characteristics of: age, religion and belief, sex, disability, gender reassignment, sexual orientation, pregnancy and maternity, marriage and civil partnerships. The Office for Standards in Education(OfSTED) 2012 framework outlines that schools will be inspected in relation to how well they enable equality to be met in relation to these nine protected characteristics (Equality, Diversity and Cohesion Policy, 2012). Therefore schools may need to change their practices and policies in order to be inclusive of Muslim pupils. 2.4)2. British schools In order to meet the diverse needs of different races, ethnicities, nationalities, socioeconomic status, abilities and disabilities, educators take in-service training, professional development and graduate courses related to culturally responsive pedagogy (Callaway, 2010). However the concept of effective and informative training appears problematic when it is reported that the literature regarding the experiences of Muslim children and their families (Sabry & Bruna, 2007), the teaching of Muslim children (Taggar, 2006), and the learning of Muslim students is sparse (Callaway, 2010). It is also suggested that whilst cultural diversity is often taken into account (Callaway, 2010), religious diversity (Huber-Warring & Bergman, 2007) is rarely discussed. As a result there is evidence suggesting that schools are not being inclusive of Muslim pupils (Callaway, 2010). The annual survey of graduates from teacher training, provided damning evidence that there is a lack of understanding with regard to the needs of Muslim pupils in schools. The survey found that only 35% of newly qualified teachers felt that the training they had received in relation to teaching pupils from ethnic backgrounds was good or very good (Teacher Training Agency (TTA), 2005). In order to address this issue the DfES (2005) created guidelines which related to teaching pupils from different ethnic backgrounds; however, very little material existed relating to Muslim pupils (TTA, 2005). Although articles and information on Islam are available for educators who work with Muslim pupils (Hoot, Szecsi & Moosa, 2003, MCB, 2007) there is evidence that inaccurate resources are used, and that there is even ignorance towards the area of Islam and Muslims amongst educationalists (Callaway, 2010). There is an extensive shortage of Muslim teachers within the British education system (Bleher, 2001), and although no accurate figures are available it is estimated that there are fewer than 1,000 Muslim teachers within the United Kingdom (Open Society Institute, 2005). In 2003 9% of teachers were from ethnic minorities, and only 0.7% of these were of Pakistani or Bangladeshi origin (DfES, 2006). Furthermore teachers from ethnic minorities drop out of teacher training at a higher rate than their white counterparts (General Teaching Council (GTC), 2003). The proportion of Muslim teachers in schools does not match the proportion of Muslim pupils (Reed, 2005). However it could be theorised that having a few Muslim members of staff within a school enables there to be a source of knowledge in the area of Islam and Muslim pupils. This is problematic perhaps in predominantly white areas. For example Cline, de Abreill, Gray, Lambert & Neale (2002) found that in predominantly white areas the staff population within a school was exclusively white. Furthermore these teachers had had no input around ethnic minority children and therefore struggled to understand how to best meet their needs. 2.4)3. Muslim schools Over the past few decades there has been a rise in the number of private Muslim schools. Some argue that these are a reaction to British schools failing to provide inclusive Muslim education for Muslim pupils, for example Haw (1995) asked: Are they a reaction to discrimination, conflict and educational failure, (p.90) within the British education system? The arguments in favour of Muslim schools provided by parents have been related to the following (Open Society Institute (2005): Increased parental choice Nurture faith by teaching appropriate topics and removing barriers to Muslim religious observance Education is in accordance with Muslim beliefs such as single-sex schooling Provides an environment free from Islamaphobia Provides an environment which does not foster low expectations of Muslim pupils There is evidence however to suggest that many Muslim parents prefer non-Muslim schools as they favour engagement with the non-Muslim community (Association of Muslim Scientists, 2000). There has been concern over private Muslim schools as the Open Society Institute (2005) highlight that although standards are improving in Muslim schools, they have received critical reports from OfSTED for reasons such as inexperienced management, unqualified teachers and low levels of general education. In addition, it is argued that school is a childs first experience of wider society, and the way in which schools respect and accommodate diversity sends out strong messages about the value that society places on diversity (Open Society Institute, 2005; MCB, 2007). Schools also provide a place for people and children of different backgrounds to learn about one another which supports the process of inclusion, integration and cohesion in the wider community. Therefore, it must be questioned whether Muslim schools can provide this environment, when the pupil population is solely Muslim. The possible effects of this are that Muslims are isolated from broader society and this may hinder integration. In order to understand how British schools can be inclusive of Muslim pupils there needs to be an acknowledgement around what inclusion would look like in the school environment. As a result the following section will now explore the areas in which schools are recommended to accommodate the needs of Muslim pupils. Initially, general areas will be identified that are non-specific to female pupils in order to give an overview of all possible areas that may affect female Muslim pupils. 2.5) Areas of inclusive practice for Muslim pupils The following information has been drawn predominantly from the MCB (2007) guidance document, although research has also been acknowledged where appropriate. 2.5)1. Collective worship and prayer The law in England and Wales states that children in all maintained schools should take part in Collective Worship and that in community schools, this must be wholly or mainly of a Christian nature (National Secular Society, 2013); however, pupils can be exempt from this through parental request (Haw, 1995). Samad (2010) found that within British state schools (in Bradford) the Muslim population were calling for greater representation of Islamic acts of worship within school, in order for the needs of Muslim pupils to be met. Muslim pupils also engage in Islamic prayer, and the MCB (2007) proposed that schools should allow Muslim pupils to pray in school and also provide them facilities for washing before prayer (Hussain, 2009). However, participants in Hussains (2009) study reported that prayer rooms were of poor quality, lacked privacy, were impractical, and that washing facilities were inappropriate due to them being used by other students. Therefore the existence of such provision needs to be carefully planned if they are to be considered inclusive by Muslim pupils. 2.5)2. Ramadan It is important that schools are aware that fasting during Ramadan may make some pupils feel tired and therefore Physical Education (PE) should be carefully considered. Zahidi, Ali & Nor (2012) carried out two studies in Greece and Britain that explored the views of Muslim women around their school experiences in PE, and found that the phase of Ramadan could be problematic. Pupils reported that fasting left them weak and as a result meant that they could not be as energetic during PE. The Greek pupils experienced a much more inclusive approach, in comparison to pupils in Britain as the Greek teachers asked pupils if they wanted to participate, and if not then no absence mark was recorded. This research was conducted relatively recently and therefore highlights how progress still needs to be made in this area in the UK. 2.5)3. Festivals Education authorities have been asked by Muslim associates to declare Muslim Holy days as school holidays such as for Eid; such discretion is permitted under the 1944 Education Act (Haw, 1995). It may also be inclusive if schools accommodate the two Eid festivals in their yearly calendar and that these are recognised and celebrated within school; possibly through Collective Worship or an event (MCB, 2007). 2.5)4. Curriculum and teaching Within Islam, knowledge and learning are divided into two categories: revealed and acquired. Revealed knowledge relates to the Quran and prophetic sayings, and acquired knowledge relates to natural sciences, physics, astronomy, history and mathematics (MCB, 2007). The MCB (2007) highlights how there are significant Islamic contributions to European and world civilisation, and it is felt that it is important to explore and include these in the school curriculum. Schools are also encouraged to teach Modern Foreign Languages (MFL) which are relevant to Muslim pupils such as Guajarati, Urdu or Arabic, and for Muslim pupils to have the opportunity to study Islamic Studies as part of the GCSE Religious Education (RE) programme. Sex and Relationship Education (SRE) should be set within a context of Islamic family life and morality (Sarwar, 1991) which would enable the subject to be relevant and meaningful for Muslim pupils. However Hussain (2009) found that students were disappointed with the absence of diversity within lessons, and expressed that lessons were often delivered from a Western or European perspective. For example one pupil stated, the history curriculum offers modern European history and nothing on Islam or Asia or Africa. Lecturers can be somewhat anti-Islamic and Orientalist in perception. This spreads misinformation, or lack of information about Islam to me and other students. (p.30-31) It is also sometimes necessary that specific subjects are taught in single-sex groups, and by a teacher of the same gender, this is of particular relevance with regard to SRE in which parents would not want male pupils to be in the same lesson as their daughters (MCB, 2007). The curriculum for Muslim pupils also needs to be considered in relation to Ramadan, as it is advised that SRE should be avoided during this time. Parents also have the statutory right to withdraw their children from SRE if they deem it to be inappropriate. Hussain (2009) found that the diversity of staff was regarded as important as it could result in greater understanding and sensitivity to Muslim students needs. One student specifically stated that having a Muslim teacher resulted in a better understanding of their needs. Furthermore, Muslim pupils talked about Muslim members of staff being positive role models. 2.5)5. Extra-curricular activities and events Extra-curricular activities need to be planned carefully to be inclusive of Muslim pupils. For example, the MCB (2007) suggested that extra-curricular activities should not be carried out after school as Muslim pupils attend Mosque. In relation to school trips and events Hussain (2009) found that Muslim pupils felt that they would be unable to attend if the location was inappropriate, for example a nightclub for a school disco. 2.5)6. Food Islamic food should be halal or vegetarian, and the way in which this food is prepared is important. For example halal means permissible, and refers to animals which have been slaughtered in an Islamic manner (excluding pork which is not to be eaten). It also means that it should be slaughtered by a Muslim (MCB, 2007). The food should also be tayib which refers to it being healthy and natural (MCB, 2007). Tyrer & Ahmad (2006) found that students at University were reluctant to eat the halal food on offer as it was sold as a frozen ready meal, and questions were obviously raised in relation to the standard of the food. In addition, students reported that the availability of halal food was not well publicised which resulted in them having to ask. 2.5)7. Other areas Other areas related to the inclusion of Muslim pupils were related to community and school links and enabling effective communication with pupils and parents who may have English as an Additional Language (EAL). 2.6) Female Muslim pupils within a Secondary School setting The following section will initially begin by outlining why this study took a specific focus on female Muslim pupils and why a secondary school setting was chosen as the environment in which inclusion would be explored. 2.6)1. Female Muslim pupils There is little evidence that schools are paying adequate attention to the particular needs of female Muslim pupils (IQRA trust, 1991). Tyrer & Ahmad (2006) raised this issue when they stated that there was a, significant gap in the literature on Muslim women in Britain. (p.6) The Open Society Institute (2005) reported that female Muslim pupils do not get the time or attention they deserve within the arena of research. Indeed, there appears to be benefits of developing greater understanding of this population as Halstead (2005) found that within school boys thrive academically and socially while girls do not. White (Open Society Institute, 2005) found that 40% of Pakistani women did not have qualifications, and although this could be attributed to the fact that a proportion of this population were not born here and therefore did not gain qualifications, there are others who argue that female Muslim pupils are disadvantaged due to the British schooling system. One reason for this is that Muslim girls have appeared to have had more difficulties fitting into the norms of schools since they experience more restrictions than non-Muslim girls and Muslim boys (Tyrer & Ahmad, 2006). Hoodfar (1991) also suggests that female Muslims have been perceived as a homogeneous entity who have similar cognitions, affects and behaviours, and consequently have had their needs met on a collective rather than individual basis. 2.6)2. Secondary school Inclusion becomes more of an issue within secondary school as this is when female Muslim pupils may begin to wear the hijab and as a result may suffer increased harassment (Islamic Awakening, 2011). As a result it is argued that their Muslim identity becomes more apparent, and consequently issues of Islamaphobia are more prevalent. Basit (1997) carried out research with young female Muslims, and found that the stereotyped attitudes of many teachers and careers advisors within secondary school influenced the nature of the advice they gave, and impacted upon the routes that the pupils took. This therefore highlights the significance of research being carried out in a secondary school setting as it is the educational system that female Muslim pupils experience before University. 2.7) Barriers to inclusion for female Muslim pupils The following section will present a critical discussion around the barriers that exist for female Muslim pupils within a secondary school setting. 2.7)1. Stereotypes The first area that will be discussed is in relation to the perceptions and consequently the stereotypes which exist around female Muslim pupils. The Swann report (1985) suggested that Muslims were advocating schools for their daughters which had: A far more central focus in the curriculum on education for marriage and motherhood in a particular Islamic sense, with other subjects receiving less attention and with the notion that careers education being seen as irrelevant to the pattern of adult life which the girls were likely to pursue. (p.505) It is evident that the Swann report was suggesting that female Muslim pupils were destined to take a certain route due to their religion and gender, and therefore this creates a certain construction or stereotype about what being a female Muslim pupil is about. Such stereotypes are problematic, especially given the growing research evidence that they are not factual representations of female Muslims. For example, Tyrer & Ahmad (2006) researched the University experiences of female Muslims and found that this population reported a diverse range of career hopes and aspirations that disrupted the popular stereotypes of Muslim women, as being relegated to the domesticated sphere. Despite this, such stereotypes are still in existence and have become a commonly held belief. Sensory & Marshall (2010) carried out research which analysed the representation of female Muslims in Deborah Ellis (2000) book The Breadwinner. Within the book, colonial discourses were present which represented the female Muslims in the East as poor, uneducated, constrained and in need of rescue from those in the West. Through such texts a missionary girl power narrative emerged which constructed first world girls (those in the West) as the saviour of their third world sisters (those in the East). Typically these Western women were White, non-Muslim and modern. Sensory & Marshall, (2010) then asked a cohort of white Western undergraduate female students enrolled on a childrens literature course to read the text and then talk about how they viewed Muslim women. It was found that the narratives had been somewhat influential in forming the students perceptions of female Muslims, for example the students viewed Afghan Muslim women as victims of extremism in Afghanistan, but did not view males as victims. However, those students who had had direct and meaningful interactions with female Muslims posed critical questions towards the narrative created in the book. Despite this, Sensory & Marshall (2010) commented that these healthy perceptions did not match the over whelming numbers of teachers or women (who are predominantly white women) who continue to engage in girl-power activism towards female Muslims. Interestingly Tyrer & Ahmad (2006) found that female Muslims who went to University were labelled as rebels and tearaways who were leading double lives. This is ironic given that white Western women were pioneering to liberate female Muslim women through education in Ellis (2000) book. Perhaps this is because the female Muslim students sought this education independently of any white Western woman. This highlights how stereotypes of Muslim women as constrained and uneducated continue to remain problematic even when female Muslims actively attempt to reconstruct these. Basit (1997) also found that such stereotypes of female Muslims did indeed exist amongst teachers towards female Muslim pupils. More recently Shah, (2009) found that one mother explained that she felt that some professionals had an expectation of Pakistani Muslim women as being quiet and timid. In addition, the mother felt that professionals did not expect her to work because she was a female Muslim. Hussain (2009) also found that refugee students expressed that they had experienced teachers having low expectations of them. One female Muslim pupil commented, When I was doing my GCSEs my teacher gave me an expected grade of D but gave everyone else As or Bs. She said to me a grade D is good for someone from your background. (p.28) Such representations of Muslim girls rooted in colonial discourse of patriarchal care and in a Western gaze have serious repercussions for gender and education (Sensory & Marshall, 2010). One implication is that female Muslim students in Western contexts see themselves represented as lower ability, and this poses a problem if they are to behave in a way which is independent (Sensory & Marshall, 2010). Furthermore as highlighted by Tyrer & Ahmad (2006) independent behaviour leads them to be labelled equally negatively through associations with rebellious behaviour. Parker-Jenkins, Haw, Irving, & Khan, (1997) also highlighted the implications of the stereotypes when they conducted a research study with post-16 female Muslims in order to identify their future paths and acknowledge barriers to these. The female Muslim pupils felt that their teachers did not have high enough expectations of them, and often had difficulty in relating to their needs because the teachers assumed that the Muslim pupils would not be interested in academic achievement. As a result, the female Muslim pupils felt that they were left behind at school academically, or for those more determined, were left to their own devices. The study also found that one barrier was the inadequacy of careers advice which was related to low teacher expectations, thus teachers believed that careers advice had an insignificant part to play in the education of female Muslim pupils. This suggests that the stereotypes held around female Muslim pupils impacts upon their access to careers advice and consequently routes to further education. 2.7)2. Islamaphobia The MCB (2007) regards Islamaphobia as, the term currently being used to denote an extreme and abnormal fear of and/or aversion to Islam in general and Muslims in particular. (p.15) Hodges (2004) explains that people in the West have come to link terrorism with Muslims, particularly after the aftermath of 9/11. Hodges (2004) also adds how the media have played a large part in exaggerating this stereotype. This has led to pupils experiencing teachers ignorance (Shatara, 2007) and prejudice (Hodge, 2002; Hoot, Szecsi, & Moosa, 2003), which was further exaggerated by the London 2005 attacks and the war in Iraq (MCB, 2007). For example, Khan (2006) reported that Pakistani men saw a rise in Islamaphobia, and that this played a role in hindering their integration within society which led to alienation. Hussain (2009) reports that on analysing 672 questionnaires completed by Muslim students in higher education, one in five students reported that they had experienced discrimination, with the majority explaining that the discrimination was linked to Islamophobia, and that eighty four per cent of these students did not report the incidents to their institution. Hussain (2009) also asked these students to rate how different types of discrimination were tolerated within their college or University. The results of this can be seen in Figure 5 on the following page. Figure 5. A graph to show the percentage of participants who felt that types of discrimination were not tolerated at University/college As can be seen from Figure 5 Islamaphobia was felt to be tolerated more so than some other forms of discrimination suggesting that this is a prevailing barrier for Muslim pupils. Tyrer & Ahmad (2006) also found that two-thirds of female Muslim students reported feeling that Racism and Sexism would not be tolerated in their universities, but only one in three reported feeling that Islamophobia would not be tolerated in their universities. Such findings have particular significance for female Muslim pupils as it is theorized that Islamaphobia is a greater barrier for them as their Muslim identity is more evident through wearing a hijab (headscarf) (Federation of Student Islamic Societies, 2005). Indeed Tyrer & Ahmad (2006) found that many of the female Muslim students in their study reported feeling that men and women experience Islamophobia in different ways, and that females were more easily recognised as Muslim due to the hijab. As a result they felt particularly vulnerable to Islamaphobia and that others were more likely to view them as oppressed and subservient. Haw (1995) researched the views of female Muslim pupils in a single-sex private Muslim school, and a single-sex private British school (Muslim and non-Muslim female attended). The girls in the Muslim school felt that they were free to practice their religion as they were amongst Muslim pupils, in comparison to pupils in the single-sex British school. This suggests that perhaps Muslim pupils would feel reluctant to practise their religion amongst non-Muslim staff and peers. Therefore this point highlights that understanding is not only necessary on behalf of the staff but also the peer group. 2.7)3. Racism In relation to this, the Commission for Racial Equality (which has been merged into the new HYPERLINK "http://en.wikipedia.org/wiki/Equality_and_Human_Rights_Commission" \o "Equality and Human Rights Commission" Equality and Human Rights Commission) defines institutional racism as organisational structures, policies and practices which result in ethnic minorities being treated unfairly and less equally, often without intent or knowledge (MCB, 2007, p.15). Khan (2006) found that both overt and indirect Racism were seen as a pervasive problem for the Pakistani individuals, hindering access to education, health and social services. Tyrer & Ahmad (2006) also found considerable evidence that female Muslim students were experiencing Racism; examples of these were indeed both with and without intent. For example intentional Racism was found within the careers service in which a member of staff purposely checked the names of students and if they had a foreign name they were not given appointments. This perhaps coincides with those stereotypes that may exist around female Muslim students needing careers advice. Physical Education (PE) and swimming Birmingham City Council (2008) explored Muslim girls participation in school sports where schools, community groups and Leisure Service personnel contributed to questionnaires, interviews and case studies to enable guidance to be produced for schools which aimed to increase the participation of female Muslim pupils in school sports. This guidance explored a range of implications for sports such as the wearing of a headscarf, the impact of Ramadan on energy levels, changing facilities, and the PE curriculum. The guidance produced was broad and generic and although helped to contribute to the body of knowledge perhaps assumed a one size fits all approach. Schlein & Chan (2010) carried out a study investigating the challenges and opportunities of supporting Muslim students in secular public schools. This study was carried out in North America with one female Muslim student. The overarching goal of this narrative study was to understand the participants school experiences. The storied expression of the Muslim student was explored, as well as her Muslim parent, and her school principal and vice principal. This study found that school talked about the tensions which surfaced between Muslim parents and the school over issues such as their daughters attending swimming lessons. The pupil however did not mention this as a barrier and therefore highlights the importance of eliciting the views of the pupils. However a counter criticism of this is that this study employed narrative analysis of one pupil, and although such methods do not aim to generalise their findings, this method does restrict the acknowledgment of the breadth of views that may exist around this area. The MCB (2007) highlighted several issues in relation to PE and swimming, suggesting that Muslim parents would appreciate their daughters carrying out swimming in single-sex environments, and that some parents may consider it inappropriate (even in single-sex classes) for their daughters to take part in Dance. Furthermore the MCB (2007) suggests that Muslim pupils should not be forced to shower after PE or change in public. Dress Code In relation to the female body the MCB (2007) states: Girls should be covered except for their hands and face, a concept known as the hijab ...schools should accommodate Muslim girls so that they are allowed to wear a full-length loose school skirt or loose trousers, a long-sleeved shirt and a head scarf to cover their hair. (p.20-21) Haw (1995) highlights that the hijab has been subject to much re-interpretation by Muslim women, anthropologists, sociologists and political organisations, with suggestions that the relationship of the hijab with Islam varies depending upon place of origin, economical, educational and social status. The hijab has become one of the most contested and symbolic motifs in Western imagery in relation to women in the East and Islam. It has been viewed and depicted as symbolising gender-oppressive behaviour (Reed & Bartkowski, 2000). This is perhaps ironic given the symbolic nature of the equivalent of the hijab in Western culture; the veil, which unlike the hijab has positive connotations associated with romance, tradition and marriage. Indeed many Muslim women adopt the hijab simply as a way of communicating their identity (Wagner, Sen, Permanadeli, & Howarth (2012), and associations of oppression are viewed by these women as a manifestation of Western feminism and middle class feminism (Howarth, 2009) in which liberation has been viewed and judged from a Western, most often white yardstick. Current government guidance informs schools that they should act reasonably in accommodating beliefs relating to dress, hair and religious artefacts (MCB, 2007). The guidance also highlights however that schools have the power to restrict the freedom of pupils to manifest their religion for health and safety reasons. This has particular significance in relation to PE in which pupils may want to wear a headscarf. In relation to this the MCB (2007) suggests that: The most suitable sportswear for boys and girls that respects the requirements of Islamic modesty is a tracksuit and in addition for girls a headscarf tied in a safe and secure manner, (p.21), and that, Muslim girls who choose to wear the headscarf during all school lessons and activities are permitted to do so, including during physical education. (p.22) Despite this, Hussain (2009) found that students reported that school staff had a lack of awareness of the importance and place of the headscarf and this often led to situations in which Muslim students were asked to remove them. The area of dress code continues to present difficulties for female Muslim pupils; in January 2013 a school in London faced legal action after it refused to allow a pupil to wear a hijab while in the presence of male teachers (Paton, 2013). Interaction with males Callaway (2010) carried out an extensive literature review around the needs of Muslim pupils and found that research highlighted that Muslim parents safeguarded their daughters by forbidding them eye contact with male teachers, direct interaction with males, and dating boys. Haw (1995) researched the Education for Muslim Girls in Contemporary Britain. This research analysed the perceptions of school staff and female pupils within a single-sex private Muslim school, and a single-sex private British school (Muslim and non-Muslim females attended). The advantages and disadvantages of single-sex schooling were compared across the schools and based upon staff and pupils responses. Pupils and staff from both schools felt that the advantages of single-sex schooling outweighed the disadvantages. This research contradicts that by Dale (1969; 1974) who found that most female Muslim students preferred mixed- sex schooling. Haw (1995) found that the advantages of single-sex schooling included: The girls received more attention from the teacher as there were no boys to dominate the lessons. The environment provided a sisterhood from which they had the freedom to explore ideas which led to feelings of self-confidence. Pupils specifically mentioned less likelihood of being bullied. Removal of sexual stress. Boys were seen as disruptive and intimidating which would distract the girls from their work. Removed the element of competition between boys and girls. Avoided curriculum stereotyping by allowing girls access to all areas of the curriculum. Female teachers provided role models for the Muslim pupils Disadvantages were expressed as the following: Increased sexual fantasy amongst the girls. Difficulty in dealing with boys when they left school. There was a lack of male perspective and opinion within the classroom. Such research may provide support for single-sex schools which suggests that there are implications for the mixed-sex environment within British schools. However, I would argue that by not eliciting the views of female pupils from a mixed-sex school there is little opportunity to explore whether single-sex schooling is indeed preferred overall, or if the pupils experience of single-sex schooling biased their thoughts. Furthermore Lamb (1998) carried out a study and found that single-sex education did not benefit female pupils. 2.8). What is the unique contribution of this piece of research? The following section will now critique the approaches to research that previous studies have employed in order to provide a rationale for why the current research study is unique and a worthy contribution to the area. 2.8)1. Demographics Much research has not differentiated between the generations of Muslims despite there being evidence that their views differ, for example research by Tyrer & Ahmad (2006) took into account diversity by ethnicity but did not take account of diversity such as by different generation of Muslims. This is important as Stopes-Roe & Cochrane (1990) found interesting and different perceptions between first and second generation Pakistani individuals around their Muslim identity. The current study aimed to address this by inviting participants who varied on generation of Muslim, ethnicity, and the branch of Islam they belonged to. 2.8)2. Highly populated Muslim areas Much research into inclusion with regards to female Muslim pupils has been explored in areas of high ethnic minorities (Mac an Ghaill, 1988; 1991). For example research carried out by Parker-Jenkins et al., (1997) was carried out, within the larger settlement areas of Muslim communities in Britain. (p.84) In addition, guidance documents such as those provided by the MCB (2007) and Birmingham Council (2008) have been developed in areas of high ethnic minority populations where the Muslim population makes up a significant proportion of the total population. For example in 2011, in London, 607,083 Muslims made up 39.25% of the areas total population (Policy Research Centre, 2011). This impacts upon the Muslim pupil population as some state schools in the areas of Bradford, Birmingham and London have almost a complete Muslim population. In contrast the total number of Muslim residents with the LA where the research was carried out was a mere 1,740 Muslims which makes up 1.1% of the population (Policy Research Centre, 2011). This LA can therefore be considered an area where the Muslim population is a significant minority. This is important as Owusu-Bempah & Howitt, (2000) explain that while research into meeting the needs of minority ethnic pupils and communities is well documented in areas of high ethnic populations, only little attention has been paid to the experiences of minority ethnic groups in geographical areas where they are a significant minority. Therefore the current research was carried out in a geographical area which had a significantly small Muslim population and thus aims to explore the views of those pupils living at the margins. 2.8)3. Eliciting the views of the pupils Previous research has often gained the views of head teachers and parents (Parker-Jenkins, 1995), and Muslim guidance documents such as the MCB (2007) document drew upon Muslim organisations and professionals. This is problematic as there is evidence that the views of female Muslim pupils are different to their parents (Parker-Jenkins et al., 1997). Therefore it is important that the voices of the pupils are heard in relation to inclusion, rather than just the views of their parents. This research will therefore focus upon the views of the female Muslim pupils. 2.8)4. A consensus approach Tyrer & Ahmad (2006) recognised the diversity that exists within the female Muslim population, highlighting that: not all Muslim women will practice their faith in the same way or to the same extent; and suggested that whereas to one person access to a prayer facility may be particularly important, this may not be a concern to another person who may choose to pray elsewhere or, indeed, not pray at all. (p.21). Despite this the guidance document produced by the MCB (2007) does not stress the fact that Muslim pupils may practice their religion to different degrees; in fact upon reading this document I felt that a certain stereotype was created of a Muslim pupil; one who practices their religion to a great extent. Hussain (2009) highlighted the implications of creating this image, in that those Muslim pupils who to not practice in the expected way or to the same extent as others feel excluded due to feeling as though they are not treated as Muslim. It is therefore important to gain a wide range of views from female Muslim pupils; as such diversity is indicative that female Muslim pupils do not all have the same needs and therefore inclusion needs to be different for each and every single one. Therefore the current research project addressed this issue by adopting a research method which enabled different views to emerge. 2.8)5. The study of individual barriers Much of the research in the area has focused upon a specific barrier to the inclusion of female Muslim pupils, for example much research has been carried out in the area of PE and sports inclusion for female Muslim pupils (Birmingham City Council, (2008). Even when guidance documents acknowledge the breadth of barriers that exist for female Muslim pupils there is little understanding of a relative measure of each barrier in relation to others. Therefore the current study chose a research method which enables pupils to provide relative evaluations of differing areas of inclusion. 2.8)6. Research which reinforces the female Muslim stereotype Research conducted by white, Western modern women may reinforce the notion that the white Western female researcher is giving a voice to those who are in need of saving. As a result the current research aimed to adopt a method which would (a) reduce or limit the power imbalance between researcher and participants, and (b) enable the participants to interpret their own views, rather than assuming that I as the researcher had the knowledge to do this. 2.8)7. Aims of the current study As a result of acknowledging the previous gaps in the research and approaches to the research area the current study developed four aims which hoped to address these critiques. The aims of this study were as follows: To elicit the views of female Muslim pupils concerning how a secondary school setting can be inclusive of their needs To elicit many voices To provide difference in views to emerge To reduce researcher power in the research process Research questions Ultimately this research study was interested in what could be done in a secondary school setting to support the inclusion of female Muslim pupils. It could therefore be suggested that the findings of the research could support school policy. Watts & Stenner (2012) highlight that Q-methodological research questions can be categorised in the following ways as; (a) representations, (b) understandings and (c) conduct. An alternative triadic approach to categorising research questions involves; (a) causes/reasons, (b) definitions, or (c) reactions, responses or policies (Watts & Stenner, 2012). I felt that the research was related to (c) policies, and as a result the first research question aimed to ask: What are the viewpoints of female secondary-school aged Muslim pupils on how a secondary school can promote and support their inclusion? In order to support policy it is important to consider what the research findings of this study would mean in relation to previous research, and so the second question aimed to ask: How do the viewpoints within the current study relate to previous research and literature? Consequently, policy impacts upon schools and so it was important to understand the implications in relation to school. Furthermore as a Trainee EP carrying out the research it was important to ask what implications this research would have upon my own practice and the practice of other EPs, and as a result the third questions aimed to ask: What are the implications for schools and EPs in relation to the viewpoints provided by the participants in the current study? Summary The previous section has outlined the rationale for carrying out the current research and has highlighted why this is important for female Muslim pupils in relation to the problems that may arise for them in the area of inclusion. This then led to the identification of aims for the current study. It was felt that the aims of this study could be effectively met through the method of Q-methodology as not only does it provide a technique, to study the marginalised, (Brown, 2000, p.24), but to gain a variety of views, thus exploring differences within a population. The following chapter will introduce the reader to Q-methodology in more detail. 3.0) Methodology 3.1) Introduction The following chapter will begin by providing a brief background to Q-methodology (referred to hereon after as Q), which will lead onto an outline of the phases of a Q study, with reference to how these phases were implemented in the current research. There exists some level of diversity within the approach of Q, and as a result the following sections will aim to highlight this diversity as well as providing a rationale for why this research adopted certain approaches or judgements about how Q would be implemented. The epistemological and ontological assumptions of this research will then be discussed. Following this an outline of alternative approaches will be given, with justification within this of why Q was chosen. Issues relating to evaluating the quality of Q, with particular reference to this research will then be presented. Finally, ethical considerations of the current study will be discussed and evaluated. 3.2) Background to Q-methodology Historically, psychological research was viewed and approached as a purely objective science (Massey, 2010) in which the dated Newtonian logic of testing predominated the area (Watts & Stenner, 2005). Consequently the study of human behaviour was approached in a purely objective, experimental and hypothetico-deductive manner (Davis & Michelle, 2011), and thus ignored any reference to subjectivity (Watts & Stenner, 2012). Such approaches focused upon measurable events in the external world and rejected the concepts of mind and consciousness (Massey, 2010). In the 1930s William Stephenson who was a Physicist and Psychologist worked as an assistant to Charles Spearman. Spearman, was the founder of factor analysis and had applied this method in relation to exploratory factor analysis, otherwise known as R-methodology (R). Stephenson (1935) proposed a different domain of thought by suggesting that consciousness and the mind were not separate to the real world of concrete items such as objects, but they could in fact be accessed and captured in some real form (Watts & Stenner, 2012). He also theorised that Spearmans method of factor analysis could be used in a different way (Brown, 2006). This led Stephenson to Q. He felt that a participant could operationalise their viewpoint via an ipsative (self-referencing) procedure (Davis & Michelle, 2011), which became known as a Q-sort. Stephenson suggested that the completed Q-sort containing the subjective viewpoints of a participant could be subjected to an inverted form of factor analysis (Exel & Graaf, 2005). In contrast to R, Stephenson suggested that people could be the variables, and as a result people rather than tests could be compared (Stephenson, 1935). Consequently by treating people as the variables the researcher is able to explore the ways in which the structure of an individuals Q-sort may be similar or different to other Q-sorts (Brown, 1996; Lecouteur & Delfabbro, 2001). The result is that a Q study can be used to describe a population of viewpoints, around a particular topic under study (Exel & Graaf, 2005). As a result Q was viewed as providing a basis for a scientific approach to human subjectivity (Davis & Michelle, 2011), as the method enables a persons subjective viewpoint to be communicated to the researcher (Smith, 2001). This subjectivity is also operant, as the Q-sort activity is a behavioural activity which enables a persons current point of view around a topic to be captured - reliably, scientifically and experimentally (Watts & Stenner, 2012). Watts & Stenner, (2005) highlight the operant nature of a Q-sort when they explain that the sorting of the items into a rank order is not a passive response dimension, but is a dynamic medium through which subjectivity can be actively expressed (Stephenson, 1953). As has been highlighted, the notion of subjectivity is a core belief in Q (Massey, 2010) and Stephenson felt that this subjectivity was inextricably linked to self reference. The self-reference term implies a constructivist paradigm in which the personal arena is separate from the social arena. In contrast it has been highlighted that the construction of an individuals viewpoint is never uniquely individual (Massey, 2010) but is interwoven in an already out there theme (Wolf, 2009), and consequently social constructions will permeate through individual viewpoints. (Massey, 2010. p.39). The paradigm within the current research will be discussed in more detail within section 3.4 of this chapter. Q has features which render it quantitative and qualitative, it is in fact qualiquantological (Stenner and Stainton Rogers 2004) as it builds upon both qualitative and quantitative instruments for data collection and analysis (McParland, Hezseltine, Serpell, Eccleston, & Stenner, 2011). This is because Q aims to breathe subjectivity into the final interpretation of the statistical data by adding qualitative accounts alongside the resultant factors (Massey, 2010). This introduction to Q has given merely a brief insight and background into the theory, history and development of this research method. For further insight the reader can refer to Watts & Stenner, (2012) which provides a more comprehensive introduction. 3.3) The phases of a Q-sort study Within this section a brief outline will be provided regarding the procedural phases within a Q study, and the current studys procedure will be incorporated in order for the reader to understand how the current study was carried out. Stenner, Watts & Worrell (2008) outline six steps within a Q study: Formulating the research question Generating the Q-set Selecting a P-set The Q-sort activity Analysis of the Q-sort data Interpreting the factors In contrast Coombes, Hardy & Buchan (2004) outline three distinct phases: The concourse and the Q-set The Q-sort The statistical analysis On reflection, this research has been a journey, and consequently I felt that to condense the procedure of the current study into three distinct phases, would be doing an injustice to the journey the research took. As a result Stenner, Watts & Worrells (2008) six phase model was adopted. The first four steps will be highlighted in this chapter, and the final two will be discussed in the results section. 3.3)1. Formulating the research question I did not have a definitive area that I wanted to research, other than working with Muslim female students. I also wanted to work more collaboratively with the participants. I noted a reflective thought during this time: However this then led me to later reflect: These questions led to the organisation of a focus group (FG) with 16 female Muslim pupils in Years 9-11, from one secondary school. This discussion group was audio-recorded and the following questions were asked: What do you feel is a relevant area of study in relation to being a Muslim female pupil in a secondary school? What are your initial views and experiences of this area of study? The girls were informed that I was interested in their views and that Q-methodology would be used as the research method. I acknowledge that defining the research method limited the choice that the female Muslim pupils had, as the research method must be compatible with the research questions. However it was felt that this was an appropriate decision to make as the method of Q enabled the aims of the research to be met. The research initially planned to include some of the girls as Q-facilitators in which they would be trained to administer a Q-sort with another pupil and this idea was proposed in the FG. The outcomes of the discussions were as follows: The girls identified inclusion and segregation as relevant and also important to them. Comments and examples followed from the group relateing to how inclusion and exclusion occurred in their school environment. All of the girls felt that they wanted to take part in the Q-sort; however, they did not want to work as Q-facilitators. Consequently this aspect of the research was not taken further and new information letters (See Appendix D) and consent forms (See Appendix E) were created. This process led to identifying inclusion within a secondary school setting as the area of study, and the research questions were then developed (see section 2.9). 3.3)2. Generating the Q-set The Q-set is a collection of heterogeneous items which the participants sort within the Q-sort activity (Watts & Stenner, 2005) and the initial stage of developing a Q-set requires the collection of a concourse. Exel & Graaf (2005) suggest that the concourse should not be confused with the concept of discourse, as the concourse is a technical concept referring to the collection of all possible statements about a phenomena (Durning & Brown, 2007). The concourse aims to be a condensed, yet representative reflection of the discourse around a particular area (Exel & Graaf, 2005). Cross (2005) explains that the process of collecting the concourse can be done through sampling, and suggests that the sources of sampling can vary but the following are most commonly used; individual and/ or group interviews literature reviews (professional and/or popular) transmitted media output cultural experience of the researchers It is possible to draw on varying sampling methods and drawing on more than one method is referred to as a hybrid approach. Indeed Combes, Hardy, & Buchan, (2004) suggested that it is essential that the researcher obtains diverse points of view on the topic of interest from a range of people, in order to create a concourse which is representative of the area under study (Darwin & Campbell, 2009). The concourse is not limited to being collated from speech or text form, but from a range of different sources such as photographs, visual art, paintings and musical selections (Brown, 1993). McKeown & Thomas (1988) highlight that within Q, interviewing is the most consistent sampling method used. FGs were used in the current study (16 participants from Years 9-11 in one secondary school attended). FGs are usually group interviews that rely on the interaction within the group (Krueger & Casey, 2000), and FGs are designed to elicit more information from participants in comparison to more researcher-dominated interviewing such as 1:1 interviews. The current study adopted FGs as it was felt that 1:1 interviews would create an unequal power ratio, which may make participants feel disempowered, and therefore affect the information that the participants disclosed. In addition, an aim of the study was to reduce researcher power and therefore the unequal power ratio created within a 1:1 interview may not enable this. I created a few questions prior to the discussion group in order to provide some structure to the conversation (See Appendix F for the focus group questions and dialogue of consent). During the first FG it became apparent that some voices were dominating the discussion. This was an important issue to be mindful of as it may have prevented capturing diverse accounts. As a result a different technique was adopted which involved the participants recording their views around inclusion on post-it notes. It was hoped that this would allow participants to voice their independent views as they were being elicited discretely. The pupils then got into smaller groups which were self-selected. The views within each group were then elicited in isolation of the other groups (the other groups continued to discuss their ideas). I recorded all of their ideas on paper. This approach is similar to the nominal group technique (NGT). Purcell (2012) suggests that the NGT enables individuals to disclose the information they feel is relevant to them and is a suitable technique to be used in situations where there is a power differential, hierarchical structure amongst the members, or where more dominant voices exist. Elliot & Scewchuk (2002) also explain that it is a valid method to gain the representative views of the group. I aimed to maximise diversity by using the NGT; however, it should be noted that the 16 pupils were selected opportunistically and therefore complete diversity may not have been achieved. However, Darwin & Campbell (2009) explain that while attempts should be made to facilitate diversity of accounts, participants need not be randomly selected; the aim instead is to gain a population of ideas. Despite this, it is possible that the concourse represented only the relevant information and knowledge around inclusion based upon experiences within one school, and within certain year groups. It must be noted that due to time constraints I was unable to wait for other schools and year groups to agree to take part before the process of developing the concourse began. The FGs were carried out in a private room in school time and lasted for approximately 50 minutes. No participants withdrew from the FGs. The FGs were audio-recorded in order to allow myself to listen to the views several times, and be confident that I had not missed any views expressed. The discussion points from these were noted down alongside the statements produced in the NGT. The number of items in a concourse can exceed 100, for example in the study by Davis & Michelle (2011) more than 250 items were obtained, and Cross (2005) suggests that the initial number of items is usually 2-3 times as many as the final number. The current study produced 144 items which were taken back to a further FG (with the same pupils) in which the pupils elaborated on items. A point of saturation became apparent after this FG, and it was felt that I could then begin to develop the Q-set. At this point a representative miniature of the concourse (Exel & Graaf, 2005) needed to be selected to develop the Q-set. In order to create this the researcher may draw on an unstructured or structured format to develop the Q-set (Davis & Michelle, 2011). An unstructured Q-set is one in which, items presumed to be relevant to the topic at hand are chosen without undue effort made to ensure coverage of all possible sub-issues. (McKeown & Thomas 1988, p.28). The benefits of using an unstructured Q-set are that it is quick to produce. However as a result, a weak Q study may result as the Q-set may lack purpose due to the lack of rigour involved in creating it (Davis & Michelle, 2011). In contrast, a structured Q-set implements certain structures in order that it equally represents the topic area (Brown, 1980). For example, the researcher can draw upon varying structures, some of which are deductive in nature and some of which are inductive (Davis & Michelle, 2011). The deductive approach starts with a coding frame with specific theoretical significance (Davis & Michelle, 2011), and the researcher then selects representative items from the concourse to fit each category. In contrast, an inductive approach looks for themes to emerge out of the data; these then become the coding frame and may not be looked at alongside the literature. The current study employed a structured approach as it was felt that this was a way to promote the development of a representative Q-set. Initially an inductive approach was used to generate the draft Q-set as I wanted to prioritise the participants views and therefore used their discussions to inform the themes. At this point there existed 12 themes and 144 statements (See Appendix G for the initial themes identified). However, as participants were from one school, and in three of the five year groups, I felt that I needed to carry out additional work in order to be confident that the final Q-set would be diverse and thus be representative of the topic area under study. In order to expand, rather than change the already established themes, a hybrid approach was adopted which resulted in looking at the literature. An additional seven themes were identified within the literature (see appendix H for additional themes), and statements were created to correspond to the themes. Research and theory around Q suggests that there are qualities which Q-statements should hold (Watts & Stenner, 2012) namely that: The wording of the viewpoints collected from the participants should be preserved Statements should stand alone Statements should be short and easy to read Statements should contain excess meaning Statements should not be duplicated After employing these quality criteria the number of statements was reduced to 84. The items were all worded as sentence endings to the condition of instruction which was, As a female Muslim pupil I would feel included in school.... All statements were worded positively, that is, they described an inclusive way of working from the participants point of view, for example, If my RE teacher was Muslim. Item 28 however was not worded positively: If school did not have collective worship. The initial rationale for this was that a pupil had highlighted that collective worship not taking place would have been inclusive of her needs, and therefore this item included not. All statements started with the word if, as I wanted the participants to sort the statements in relation to an 'ideal school environment' rather than only drawing upon what they knew. Consequently, enabling pupils to evaluate each item in relation to others would allow a holistic understanding of the area of inclusion which could be used to support school policy. This was explained to the participants in the oral and written instructions (See appendix I and J). Cross (2005) suggests that in order for the Q-set to achieve optimum balance of the topic area as well as clarity, appropriateness, simplicity and applicability, piloting or sampling can be carried out, in which participants read and give feedback on the items. Piloting can also be used to reduce the number of items (Brown, (1991); McKeown, Hinks, Stowell-Smith, Mercer, & Foster, (1999). The 84 items were taken back to the 16 participants who were asked the following: Does the statement describe something which is relevant, or would be relevant to you? Do you understand the statement? The participants explained that items associated with five of the seven additional themes were of relevance. The two irrelevant themes were not included as I wanted to continue approaching the research from a respectful stance with regards to the participants, and I also wanted the final Q-set to be relevant and engaging for the participants. The final number of statements was reduced to 64, and these were then printed on separate cards and numbered randomly. The final Q-Set can be seen below. 1. If my parents had the right to withdraw me from subjects/ activities they felt were inappropriate for me 2. If my teacher for Sex and Relationship Education was a female Muslim teacher 3. If non-Muslims took an active role in Islamic-themed assemblies 4. If I could take an active part in other religious faith (i.e. Christian) acts of worship such as reading a prayer from the Bible 5. If all girls in school were allowed to wear jogging bottoms for PE (not just Muslim pupils) 6. If school viewed racism as more serious than other forms of discrimination (for example racism viewed more seriously than sexism) 7. If the teachers had an understanding of Islam 8. If I was able to wear leggings and long sleeved tops in the swimming pool 9. If extra-curricular sports activities were carried out in ability groups, so those that are very skilled are separate to those who are less skilled 10. If Sex and Relationship Education was done in an all-girls class 11. If I could get changed for PE in a private cubicle 12. If staff in school knew the difference between racism and Islamaphobia 13. If teachers took time to find out about my hopes/plans for the future 14. If I was given an alternative for activities which I did not want to be involved in (such as a trip to the cinema if I didnt want to attend a disco at a night club) 15. If extra-curricular activities were done in an alternative time to after school 16. If school avoided teaching Sex and Relationship Education during Ramadan 17. If I had PE lessons with only girls 18. If teachers had high academic expectations of me 19. If teachers said my name correctly 20. If I could participate in Dance as part of the PE curriculum 21. If the pool attendants and staff who attended swimming were female 22. If I could study a Sex and Relationship Education syllabus which covered Islamic moral perspectives 23. If I could wear jogging bottoms for PE 24. If teachers showed an interest in my religion 25. If the staff took time to find out my opinion about decisions that affect me (e.g. an assembly on Ramadan) 26. If I was given careers advice 27. If the swimming pool was closed off to the public when I was there 28. If school did not have collective worship 29. If I could wear a headscarf for PE 30. If there were Muslim members of staff in school 31. If there were Islamic contributions included in subjects, for example studying the contribution of the Islamic Civilisation in Europe for History 32. If I could study a Modern Foreign Language in school relevant to my culture (e.g. Urdu or Arabic) 33. If I could go swimming with only girls 34. If I could learn about many faiths in RE 35. If I could take Islam Studies as part of the GCSE programme of study in KS4 36. If my RE teacher was Muslim 37. If I could wear a headscarf 38. If I could wear a Kameez instead of a school shirt 39. If all girls in school could wear trousers 40. If the rules about headscarves were clear when I joined the school (so I did not have to ask) 41. If there were resources on Islam and Muslims in school, for example in the library 42. If I could wear trousers in school 43. If celebrations and school visits accommodated my dietary requirements 44. If the whole school closed for Eid celebrations 45. If the kitchen staff in school received training on the handling and preparation of Halal food 46. If there was a translator in school who could talk to my parents (if they needed this) 47. If I could have extra prayer opportunities during Ramadan 48. If the staff had an awareness of Ramadan and how it may affect me (e.g. I may have less energy due to fasting). 49. If the letters I took home were translated (if my parents needed them translated) 50. If I acted as a translator between school and parents 51. If school thought my parents feelings and opinions about my education were important 52. If there were other Muslim pupils in school 53. If there was a purpose built prayer room 54. If Eid was celebrated in school 55. If there were guest speakers from the Muslim community in school during Ramadan 56. If there were just girls in school (no male pupils) 57. If there was a washing facility near the prayer room 58. If I was allowed to have time off when it is Eid 59. If the intensity of PE was reduced during Ramadan 60. If there were pupils in school from other faiths (e.g., Christians) 61. If the place to pray was in a classroom 62. If there was Halal and vegetarian food available 63. If there were opportunities for whole school Islamic acts of worship 64. If the teachers helped me to feel proud of being Muslim 3.3)3. Selection of the participants (P-set or P-sample) Within a Q study the participants are referred to as a person-sample (p-sample or p-set), and the participants are the variables. Watts & Stenner (2005) suggest that a salient viewpoint may be revealed with one single participant; however they acknowledge that if the study is aiming to demonstrate that a viewpoint is shared by several people then a larger sample needs to be collated. The current study included 25 participants. Q does not require the p-set to be randomly selected (Janson, Militello, & Kosine, 2008), as the aim is to gather perspectives from those who are seen to have distinct viewpoints around the issue being researched (Venables, Pidgeon, Simmons, Henwood, & Parkhill, 2009). As a result constitution in relation to theoretical significance is important with regards the P-set (Davis & Michelle, 2011). In the current study the selection of the P-set was not random but selected on the basis that participants were theoretically relevant to the area of study, on the basis that they were: Female Muslim Of secondary school age In order to maximise diversity within the p-set, participants could vary in the areas of ethnicity, nationality, school, year group, and Muslim group. 25 participants from one secondary school were involved in the study. The 25 participants varied on generation of Muslim (first, second, third and not born in the UK), nationality (Bengali, Pakistani, Somalian, Afghanistani and dual heritage), Year group (7-11). Participants identified as Sunni Muslim or no Muslim group. The P-set was also an opportunity sample. 3.3)4. The Q-sort activity The instrumental basis of Q is the Q-sort technique (Brown, 1996), and is the process whereby the data is obtained for factoring (Brown, 1980). The completed sorting task is referred to as a Q-sort (ten Klooster, Visser & de Jong, 2008). Figure 6 illustrates an individual completing the Q-sort activity. Figure 6. An illustration of an individual completing a Q-sort. activity In the current study the Q-sort was carried out in a room within the participants school in school time. Face to face administration was used, as Exel & Graaf (2005) suggest that this usually allows the researcher to understand the results better. A conscious effort was made to distance each pupil from another by at least two metres; this was in order to prevent a pupil being influenced by the way in which their peer may have completed their Q-sort. Participants were asked to select a seat in front of a table which had a Q-sort grid. The 64 items were placed in an envelope on their desk along with a pencil and the written instructions (See Appendix J for written instructions). The condition of instruction was provided within the written instructions and also written on a board in the room so that it remained at the centre of their thoughts and could easily be referred to throughout the activity. Figure 7 illustrates how the Q-sort material was presented to the participants. Oral instructions were then delivered so that I did not rely solely on participants having to read the instructions for themselves (See Appendix I). Figure 7. An illustration of how the Q-sort material was presented to participants. Davis & Michelle (2011) suggest that initially a participant may be asked to divide the statements into three stacks in response to a condition of instruction; those they agree with (or like/ find important), those they disagree with (or dislike/ find unimportant), and those which they are neutral or indifferent about (Exel & Graaf, 2005; Davis & Michelle, 2011). The significance of this is perhaps to break the task down into more manageable chunks and to give participants time to reflect on their thinking around each item. The current study asked the participants to begin by sorting the 64 statements into three stacks based upon the condition of instruction. The participants then sorted the statements with more precision onto a forced quasi-normal distribution grid with distribution markers from -6 to +6 (See Appendix K). A dimension exists along the quasi-normal distribution grid such as most important to most unimportant (Exel & Graaf, 2005). The current study used most agree to most disagree as the participants suggested within the sampling procedure that this dimension would be the most appropriate. Typically few items are placed at the extremes of the distribution grid and the majority towards the centre (Prasad, 2001). This relates to the kurtosis (the steepness or shallowness of the distribution), which according to Exel & Graaf (2005) depends upon the controversiality of the topic. For example, if the knowledge of the participants is expected to be low then the distribution should be steeper in order to leave more room for ambiguity, indecisiveness or error. In contrast, if participants are expected to have well articulated opinions around the topic then the distribution should be flatter in order to provide more room for strong (dis) agreement with statements at the tail ends of the distribution, (Parker & Alford, 2010). A shallow kurtosis was used in the current study as the area under study was directly related to the participant group and was an area that they experienced daily throughout their school experience. Completing the Q-sort activity took between 45 minutes and 1 hour 30 minutes. Once the participants were happy with the allocation of their statements the form of the overall configuration was recorded. I undertook this process in order to reduce the time that the participants were out of class. It is recommended to follow the Q-sort activity with an interview in which the participant is invited to elaborate on their views, especially the most salient items placed at the tail ends of the distribution (Exel &Graaf, 2005). Watts & Stenner (2005) highlight that gathering supporting information for the participants Q-sort is an identified step within Q. Other Q studies have implemented this approach, for example, Janson et al. (2008) asked participants to list the statements which caused them a dilemma during the sorting process and to explain why, and Eccleston, Williams, & Stainton Rogers (1997) asked participants to record information regarding their sorting choices. In the current study, participants were asked to complete questions at the bottom of the Q-sort grid once they had completed the Q-sort activity (See Appendix L for questions). This information was gathered in order to aid further analysis and interpretation. Figure 8 illustrates a completed Q-sort, questionnaire and codes. Figure 8. An illustration of a completed Q-sort. 3.4) Epistemology and Ontology When carrying out research it is important to consider matters of ontology and epistemology as these relate to perceptions, beliefs and assumptions about the nature of reality and truth, and therefore undeniably influence the way in which a research project is undertaken (Flowers, 2009). The following section will clarify the epistemological and ontological assumptions of this study, and justify why certain positions have been favoured, over others. Ontology refers to the beliefs about the nature of the social world (Snape & Spencer, 2004), and describes our view (whether claims or assumptions) on the nature of reality, and whether there is an objective reality that really exists, or a subjective reality, created in our minds (Flowers, 2009). When considering ontology we are led to the question regarding if and how reality can be measured, and what constitutes knowledge of that reality (Flowers, 2009). This brings us to epistemology, which is concerned with ways of knowing about the social world (Chavez, 2012). Epistemology considers views about the most appropriate ways of enquiring into the nature of the world (Easterby-Smith, Thorpe & Jackson, 2008), and also about the sources and limits of knowledge (Eriksson & Kovalainen, 2008). Consequently epistemology and ontology have an inter-dependent relationship as each inform the other. 3.4)1. Research Paradigms The recognition of ontology and epistemology leads us to acknowledge another area which Blaikie (2000) describes as the research paradigm and what Saunders, Lewis & Thornhill (2007) refer to as the research philosophy. These paradigms or philosophies are formed from basic ontological and epistemological positions (Flowers, 2009), and consequently the following section will describe these in order that the reader has a general overview of competing paradigms/philosophies and so that a background is given for understanding the ontological and epistemological assumptions of this study. Flowers (2009) separates the research paradigms into three key approaches which are illustrated in Figure 9 on the following page. Figure 9. A diagram to show the paradigms of Positivism, Realism and Interpretivism in relation to one another. The positivist position is derived from that of the natural sciences. From this position there is an assumption that the social world exists objectively and independently of the individual. Knowledge or the truth is gained from direct observation and experience, and measured empirically using quantitative methods (Blaikie, 1993) which set out to test hypotheses based upon existing theory (Flowers, 2009). The researcher is viewed as detached from values and other potential biasing factors when studying reality. This approach assumes that universal and general laws are in existence and results can explain cause and effect, make predictions, and are generalisable (Flowers, 2009). Realism suggests that real structures exist independent of human consciousness, and that knowledge is socially created. This approach accepts that reality may exist regardless of science and observation, and so there is validity in recognising that realities may exist whether proven or not (Flowers, 2009). Realists also accept the positivist stance that science must be empirically based, rational and objective and that methods need not be based upon language, for example qualitative approaches to research (Flowers, 2009). Chia (2002) explains that realists take the view that researching from different angles and at multiple levels will all contribute to understanding since reality can exist on multiple levels. Interpretivism is the polar opposite of positivism and suggests that no external reality exists, but all reality is interpretation (Morgan & Smircich, 1980). Interpretivism suggests that individuals and groups make sense of situations as a result of their experiences, memories and expectations (Flowers, 2009). Meaning is therefore constructed, and over time is re-constructed through further experiences which result in many interpretations (Flowers, 2009), and therefore there are multiple realities (Denzin & Lincoln, 2003). Eriksson & Kovalainen (2008) refer to this as a subjective ontological position as there is no access to the external world beyond our own observations and interpretations of it. At the extreme end of this position is the argument that nothing is real and that everything is constructed through interpretation (Brown, 2010). Interpretivism rejects quantitative methods as it assumes that there are no law-like regularities as reality is mediated through meaning and individuals (Snape & Spencer, 2004). Given the subjective nature of this paradigm the emphasis is on language and thus qualitative research methods are compatible with interpretivism (Holden & Lynch, 2004). Knowledge is often viewed as merely interpretation in which the researcher has imposed a personal frame on the world (Morgan & Smircich, 1980). Flowers (2009) highlights that this can warrant a concern as the research can be framed from the mind of the researcher, and thus steps must be introduced to avoid bias. 3.4)2. Ontology Within Q there are differing perceptions of ontology. There are those who suggest that Q taps into some internal and self-referential attitude, and thus a completed Q-sort would represent an individuals personal and independent view (Davis & Michelle, 2011). Constructivism is commonly associated with the meaning making processes employed by individuals which affects cognition at a micro level (Clarke, 2012). There are others however who would argue that, the boundary between the inner individual world and the outer social world is permeable: ideas from out there get in here and vice versa. (Brown, 2010, p.38). This view reflects the position of social constructionism. Providing a sole definition of social constructionism is difficult as it is felt by some that there cannot be one description of this which is adequate. However Burr (2003) outlines that there are four characteristics of social constructionism, and different researchers may take on some or all of these. The four characteristics are: A critical stance taken against the notion of an objective truth. An individuals interpretation of a phenomena is shaped by historical and cultural influences. Ways of viewing and understanding the world are sustained through social processes. Knowledge and social action go together and therefore our constructions of the world and power relations are interwoven. The current study took an interpretive (social constructionist) approach to ontology. This approach was adopted due to reflecting on the following: 3.4)2 Epistemology As highlighted above the ontological position of social constructionism assumes there to be multiple realities of inclusion and these multiple realities are highly contextual, and thus the realities explored are not generalisable. As a result, a theory building approach is taken to gaining knowledge in contrast to adopting a deductive or purely inductive approach. Blaikie (2000) suggests that research designs can be informed through; induction, deduction, and, less well known, abduction. Induction is bottom-up and involves making observations and collecting data so as to generalise to propositions or laws. Deduction (a top down approach) starts with a theory and then gathers data in order to support or test it. Alternatively, abductive reasoning leads to new enquiries and occurs when researchers, during data analysis, shape or insightfully generate beliefs about the meaning or significance of their data on non-deductive and non-inductive grounds (Boutilier & Becher, 1995). This study employed an abductive research strategyas the research was not seeking to deduce or infer meaning based upon previous research, but was aiming to generate insight based upon the information generated by the participants. 3.5) Consideration of alternate methodologies and a rationale for Q In order for the reader to grasp why the qualiquantological method of Q was adopted the following section will critically evaluate qualitative and quantitative methodologies against the method of Q, in relation to the four aims of the research. This information will be presented on pages 58-42 in the format of a table in order for the comparisons to be made more easily accessible to the reader. It must be noted that qualitative methods such as narrative analysis have been used before in the area of female Muslim pupils and inclusion (Parker-Jenkins et al., 1997), as well as quantitative methods such as surveys and questionnaires in Tyrer & Ahmads (2006) research. Therefore an additional reason for using Q was that it offered a new approach to an area which had been explored previously by other methodologies. AimsQuantitativeQualitativeQ Method QualiquantitativeTo elicit the views of female Muslim pupils concerning how a secondary school setting can be inclusive of their needs. Quantitative methods reduce participants views to nominal data and thus their view can be lost. Within quantitative methods such as questionnaires each separate item that a participant is asked to respond to has already been assigned an exact predefined meaning (Watts & Stenner, 2005), by the researcher. The interpretation of what each response means in terms of difference in meaning, is overlooked. As a result it is possible that the view of the participant is not portrayed in the way that the participant intended.Q may offer nothing more than a form of textual analysis (Watts & Stenner, 2005), which other qualitative methods could carry out in a more straightforward qualitative manner (Willig, 2001). For this reason Narrative Analysis (Crossley, 2000), Interpretative Phenomenological Analysis (Smith, 1996,) or Grounded Theory (Glaser & Strauss, 1967) may be seen as more appropriate alternatives. However these methods are based upon the assumption that language provides participants with the necessary instruments to share their experiences. I feel that this may ultimately exclude those participants whose instrument is not as articulate as others. This was a particularly pertinent issue within the current research as when considering eliciting the views of female Muslim pupils it was possible that some participants may have had English as an Additional Language (EAL), and thus their views may not have been elicited accurately or included at all. Some research may embrace having researcher interpretation involved in the analysis stage of qualitative research methods. For example, Callender (1997) felt that being a black female teacher and researcher gave her greater insight into the topic area of black pupils within the education system. However unlike the participants my understanding and interpretations may be judged from a white Western yardstick and thus obvious inaccuracies may occur. Although it could be said that the data analysis process within Q also reduces the data to nominal data, Q enables participants to be involved in the interpretation stage of the factor viewpoints (Davis & Michelle, 2011). Therefore I feel that their view is not lost within the data. In addition the Q-set items are created from the participants own words and thus their views are included in the measurement. Q initially carries out statistical analysis to look for factors in the data which ensures that self-reference is preserved, rather than compromised by, or confused with, an external frame of reference brought about by a researcher (McKeown & Thomas, 1995). Therefore this keeps the participants views paramount to the research. To elicit many voices.Quantitative methodologies enable many participants to be involved through using large sample sizes, and so this aim would be met by quantitative methodologies.Qualitative approaches tend to have small sample sizes, for example, it is not unfamiliar for Narrative Analysis to have one participant. However Grounded Theory uses larger sample sizes, as is does not privilege the individuals perspective in the same way as IPA and Narrative Analysis (Barbour, 2007) and thus this approach would have been compatible with this aim. Qualitative techniques can also exclude those participants who do not provide rich descriptive information and therefore such methods would exclude some participants. Q can be described as a data reduction technique as it reduces the number of viewpoints to create a best fit summary and therefore it could be argued that it does not elicit many voices. However Q does not rely on participants to have rich descriptive language and furthermore would have addressed the area of EAL by having the items within the Q-set translated, thus allowing all possible participants to take part and all participants accounts to be equally valued. Q also enables more participants to be included within the p-set in comparison to other purely qualitative methods. To provide difference in views to emerge. The aim within quantitative research is to arrive at a single objective truth, and therefore difference and diversity within views is not explored (Athique, 2011). The method of eliciting voices within Grounded Theory can rely on FGs. FGs may increase uniformity in responses and silence those who do not want to speak in a group situation, and this may prevent different views emerging from the research (Athique, 2011). Narrative Analysis may prevent difference in views to emerge due to the small sample size used such as if one participant was used then only one view would emerge. The task of Q-sorting can be done in isolation, and therefore Q avoids complete exposure of personal information as the participants are expressing their views discretely rather than publically. I would argue, that this would address to a degree, the issue of conformity, as it is possible to keep a participants view point (their Q-set) private from other participants. Furthermore the method of Q looks for divergence in results and does not discount or minimise difference and diversity (Athique, 2011).To reduce researcher power in the research process Quantitative methodologies may impose a power hierarchy between the researcher and the participant. This is because the participant has little or no input in the creation of a quantitative measurement such as a survey or questionnaire, instead the researcher compiles the questionnaire based upon what they believe is important and should be included. Qualitative methods rely on participants to engage in talk in which they may express personal information. This process may disempower some participants as the participant is being asked to expose information about their experiences of a certain phenomena, and the researcher is requesting this, whilst at the same time not exposing anything about themselves. Qualitative methods also rely heavily on the researchers interpretation of the main themes or narratives in existence. The task of interpretation is placed upon the researcher to identify meaning and categorise meaning within the text, and the researcher is therefore closely involved with the data analysis, thus assigning them power by assuming that they have the knowledge or skills to do this. Q enables the Q-sort items to be created by the participants themselves through using them to generate the concourse and using their own words within the Q-set items, therefore the researcher does not impose power by creating the measurement. Q allows participants to be more active, rather than passive in the research process as they can contribute to the creation of the Q-sort statements and the interpretation of the data.In summary although other methodologies are compatible with some of the aims of the research, it appears that the qualiquantological approach of Q enables all of the aims to be met without compromise. As a result this research methodology was seen to be an appropriate choice.3.6) Quality criteria Quantitative and qualitative research do not apply the same quality criteria to their work as there are clear differences in the research aims and methodologies (Elliot, Fischer, &. Rennie). However, Q provides a hybrid approach, evidenced in its qualiquantological description. As a result it was felt appropriate to address the current researchs quality by drawing upon both quantitative and qualitative criteria. The three concepts of reliability, validity and generalisability provide a basic framework for conducting and evaluating traditional quantitative research (Finlay, 2006). In contrast, although there is agreement that qualitative research should have quality criteria there is considerable divergence of opinion relating to what this criteria should or does look like (Willig, 2001). For example Lincoln & Guba (1985) proposed four criteria which included; (a) credibility, (b) transferability, (c) dependability and (d) confirmability, and later added authenticity as a fifth theme (Guba & Lincoln, 1994). However Madill, Jordan, & Shirley (2000), rejected the notion of confirmability suggesting that accuracy within qualitative research is meaningless. Therefore providing a set of quality criteria for qualitative research appears to be more complex than for quantitative research. Such differences within qualitative research may be explained by Ballinger (2004) who suggests that the choice of quality criteria needs to link to the epistemology of the research. Consequently confirmability for some may be problematic, for example, if a social constructionist approach is adopted. Furthermore, it is possible to create unique criteria. For example Finlay (2006) created quality criteria which she defined as the 4 Cs; (a) clarity, (b) credibility, (c) contribution and (d) communicative resonance. Smith (2003) suggests that qualitative quality criteria may be problematic in that it may lead to a checklist evaluation. Smith (2003) suggests that the three broad principles proposed by Yardley (2003) address this as they can be met in a variety of ways. These areas are; (a) sensitivity to context, (b) commitment, rigour, transparency and coherence, and (c) impact and importance. This study was evaluated by the quantitative criteria of reliability, validity and generalisability. Yardleys (2003) three qualitative quality criteria were also used; the rationale being that these criteria can be met in a variety of ways and so may be more easily achievable given that the method was not purely qualitative. It should be noted that the qualitative criteria of impact and importance will be discussed in chapter 5 of the Discussion section as it is felt that this is the most appropriate place to present this information. The criteria will now be evidenced alongside one another in relation to the current study. Exel & Graaf (2005) highlight that the most important type of reliability for Q is replicability. This refers to whether the condition of instruction will lead to similar viewpoints on the topic when administered across similarly structured but different P-sets. This is important as Brown (1980) highlights that the notion behind Q is that only a limited number of viewpoints exist. There is also the issue of replicability of the same Q-sort by the same person. It has been suggested that the reliability of a Q-sort can be checked using a test-retest procedure, this is when the same Q-sort is repeated with the same person at a later date. Cross (2005) argues that in some cases Q does not necessarily yield the same results which have led to questions regarding reliability. However, it could be suggested that if these views are socially constructed then it is possible that a persons view point will change over time and context. Indeed Stainton Rogers (1991) sees no problem with a person expressing two different viewpoints on two separate occasions. There is also a risk of bias at the interpretation stage (Cross, 2005), which may impede the reliability of the factor viewpoints. Stainton Rogers (1995) highlights this difficulty when suggesting, that how the researcher interprets the factors, may be influenced by issues such as prior experience of the area under study. This could be viewed as problematic in the current study as I am from a different culture, geographical area and generation to the participants, and so the meaning I assign to factors may be very different, to those the participants would assign. This factor may also impede on the qualitative criteria of sensitivity to context. Sensitivity to context can refer to how sensitive the research is to the data itself. This may be related to how the researcher can stay true to the participants accounts within the research. However Watts & Stenner (2005) explain that the researchers influence on the interpretation of the research is somewhat constrained within Q as participants accounts can be reflected back into the factor exemplifying item configurations, and indeed this was carried out in the current study, thus allowing the final factor interpretations to remain sensitive to context as well as reliable. In relation to validity, Watts & Stenner (2005) suggest that the Q-sort procedure lacks ecological validity. Indeed this may have been the case within the current study. However, the Q-sort procedure was explained in brief to the participants in the information sheets, and so they had some concept of the procedural aspect of the task. In addition participants voiced that the novel nature of the activity meant that they found it interesting and as a result were eager to engage. Another area of validity is face validity. Cross (2005) highlights that an effective Q study depends upon how meticulous and thoughtful the sampling is of the area under study. Cross (2005) suggests that within Q, participants can only tell a story or express their views if they have the appropriate statements with which to tell it. In relation to this Tracy (2010) suggests that face validity can be linked with the qualitative criteria of rigour. Valenta and Wigger (1997) and Dennis (1992) explain that face validity can be established by ensuring the participants exact wording is maintained in the statements, with only slight editing for readability and grammar. The current study carried out numerous FGs and also used the NGT in order to capture the participants accounts so that they could be used within the items. Therefore I feel that face validity and rigour was implemented in this process. I also feel that including the participants own words within the Q-set enables Yardleys (2000) criteria of sensitivity to context to be met. However face validity and sensitivity to context could be questioned to a certain extent in the current study, as the statements had not been created by the entire participant group. Consequently the Q-set may not have measured what it set out to measure, as it may only have been sensitive to context for those 16 participants included within the FGs and NGT. I attempted to address this issue somewhat by consulting with the literature so that the concourse was diverse and covered the area under study. Again, however, it was the 16 participants who evaluated the appropriateness of the information drawn out of the literature; so it is unknown whether it was relevant for the other 9 participants. Furthermore, creating items from the literature may suggest that I was not sensitive to the data as it did not use the participants verbatim statements. In relation to validity, Cross (2005) suggests that there is a risk that participants will sort the statements in a way which they think is acceptable to the researcher rather than how they truly feel about the area of study. In the current study the oral and written instructions (See Appendix I and J) attempted to address this issue by encouraging participants to express their own views and highlighted that it was reasonable to expect different people to rank the statements in different ways. The participants were also aware that although I was the researcher, they had a much greater understanding of the area under study. Consequently this allowed them to feel as though they could be honest in their responses, as I had no fixed or personal views which would lead me to disagree with any of the participants views. This evidences that I was acknowledging the influence that I may have had on the data, and this could relate to Yardleys (2000) criteria of sensitivity to context. Yardley (2000) explains that one may need to be sensitive to the relationship between participants and researcher as this can influence the data. Before the research commenced I had reflected on this possibility, for example I stated in the introduction to this study that: Within this area a narrative exists around Muslim females which portrays them as passive and in need of being empowered by white Western women. As a result I was forced to weigh up many issues. Firstly the fact that being white represents being part of the dominant discourse, and this made me consider whether I could do this area of research justice, since I am not a Muslim, or even part of an under-represented group... This left me grappling with the question of how I could possibly hope to carry out research alongside Muslim girls with whom I only had in common the same gender, and the fact that I had never, and would never experience being part of the Muslim culture. (p.6) As a result I feel that from the beginning and prior to commencing the research I was aware of the need to be sensitive to the relationship between myself and the participants, particularly in relation to how I could attempt to capture the voices of the participants with some credibility. This led me to the method of Q. I feel that the examples of reflection that I have provided throughout the study, one of which is highlighted above has enabled me to evidence the commitment to keeping the participants voices central to this study, thus highlighting how Yardleys (2000) criteria of commitment was met. The write up of the study has involved including rationales for decisions made throughout the research. I have also continually reflected upon the aims of the research in order to provide the reader with some coherence for the decisions made as well as transparency in these. In addition, I feel that including the reflective boxes, has demonstrated vulnerability and honesty in my thoughts, thus enabling the reader to see transparency in the thoughts that arose during the research. There has also been considerable discussion about the epistemology of the research, thus enabling the reader to gain a coherent understanding of the links between the philosophical underpinnings and the research. Q has been criticised due to the suggestions that the research findings cannot be generalised (Thomas & Baas, 1992). However Cross (2005) highlights that Q has no interest in estimating population statistics and Kitzinger (1987) adds to this, stating that the aim of Q is instead to sample the range and diversity of views expressed, not to make claims about the percentage of people expressing them. De Mol and Buysse (2008) further add to this point suggesting that Q is not suited to addressing the issue of generalisability as the findings do not aim to be representative of a wider population. This is perhaps because factor exemplars only give an indication regarding the spread of the particular understandings within the sample, and not within the population as a whole. Research questions regarding representativeness require an appropriate methodology with larger samples. 3.7) Ethical considerations Powell & Smith (2006) highlight that there is little universal agreement amongst researchers regarding what constitutes ethics. For example, the British Psychological Society (BPS) (2006) outlines that research should endeavour to meet the ethical principles of respect, competence, responsibility and integrity. This suggests that ethics consists of meeting a set of prescriptions for action which can be ticked off when achieved and little emphasis is placed upon quality. Renold, Holland, Ross & Hillman (2008) bring a quality element to ethics when explaining that consent should be an ongoing process which is never ticked off at a singular point in the research. This could be associated with respect, as out of respect for the participant the researcher endeavours to continually review participants consent throughout the process. Ethical criteria can also be interpreted and evidenced in research in varying ways. For example the BPS (2004) outlines that consent relates to, Where they (participants) are competent to give it, informed consent should be obtained from the children themselves. (p.8) However it also outlines that the age of consent is 18, and consequently taking direct consent from participants under the age of 18 is not essential, and instead can be obtained from the person legally responsible for that child (parent/ guardian). Furthermore it is also possible to obtain passive consent, this is when if no response is received from the parent/ guardian and it is then assumed that the researcher has the permission to work with the pupil (Hughes, 2012). However this implies passivity in relation to the participant, and silences their view. In my opinion this also contradicts the notion of respect highlighted by the BPS (2006). Consequently this research endeavoured to gain consent with a quality approach, which was constantly reflective and ongoing, rather than merely a tick-box exercise. Furthermore, all participants were deemed competent to give consent; this was evidenced by the fact that no participant had a learning difficulty which would impede their understanding of what the study entailed. Although participants were not of the age of consent I aimed to gain their active consent. Before any phase related to Q was implemented participants were invited to take an information sheet (see Appendix B) along with a Participant and Parent/ Guardian Consent Form (see Appendix C), rather than these being sent home to their parents without their knowledge. This was done in order to allow the participant to lead the interest in participation, rather than the adult. The consent form asked for the participants as well as their parents/ guardians signature, and a monologue of consent was given before each activity in order to meet the quality criteria evidenced through an ongoing process. I also asked the school if they knew if the pupils or parents/ guardian had EAL, as the letters would need to be translated. This was not necessary as I was informed that the pupils who initiated taking part spoke English as their first language, and their parents/guardian alos spoke English. In order to ensure that participants were safe during the research project the research was carried out in the participants school, and in school time, so safety procedures were followed in accordance with school rules. The Q-sort activity was carried out in small groups with myself present, and another member of staff in the next room. Participants were able to make a choice about who they attended with in order that they felt comfortable. For example, one pupil asked if she could complete the Q-sort without the presence of other participants and therefore this request was respected. All of the information that was collected during the course of the project was kept confidential. Consent forms and audio-recordings were kept in a secure place in my own home. No one other than myself listened to the audio-recordings, and once I had listened to the information it was deleted. The participant information sheet (See Appendix B and D) informed the participants of these details. In order to make the Q-sorts anonymous each participant was allocated a participant number, known as a sort number. This simply identified the order in which the Q-sort was entered into analysis, so the first was labelled 1, and the second 2, and so on. There was also a participant column which referred to the code of a participant. The code included information about a participant such as if they were Pakistani (P) or Bangladeshi (B) and their year group, for example the code 9 if they were in year 9. No participant could be identified from these codes which were used only for analysis purposes. 4.0) Results 4.1) Introduction The previous section introduced the reader to the procedural and theoretical aspects of carrying out a Q-study, as well as providing a brief background and rationale for why Q was adopted within the current study. The following section aims to give an outline of the steps that were taken during the procedure of factor analysis in relation to the 25 completed Q-sorts. During factor analysis the researcher is faced with a number of decisions regarding the data, and the following section will outline each decision made in order to allow transparency. At the end of this chapter the interpretations will be presented for the factor viewpoints. 4.2) A brief overview of Factor Analysis in Q The data analysis procedure employed within Q is by-person factor analysis , in which the completed Q-sorts are inter-correlated with one another (Exel & Graaf, 2005). This analysis results in a correlation matrix which reflects the relationship of each (Q-sort) configuration with every other (Q-sort) (not the relationship of each item with every other item) (Watts & Stenner, 2005). This process enables the identification of factors (ten Klooster et al., 2008). A factor represents a viewpoint that has been expressed by participants, with those sharing a common conception about the area under study defining the same factor (Brown, 1993). The number of factors is therefore wholly dependent on how the participants sort the statements (Brown, 1993). Factor analysis is also a data reduction technique as it reduces a number of viewpoints to represent a best fit summary of most of the participants viewpoints (Massey, 2010), and consequently the final number of factors representing the different viewpoints is significantly lower than the number of Q-sorts which reflect individual viewpoints. 4.3) The computer package for by-person Factor Analysis Much to the advantage of the Q community there are two dedicated computer software packages available that automate and standardise data analysis which are: PCQ for Windows (Stricklin & Almeida, 2004), and PQMethod (Schmolck, 2002), which is freely available on the internet at HYPERLINK "http://www.lrz-uenchen.de/~schmolck/qmethod/down-pqx.htm" http://www.lrz-uenchen.de/~schmolck/qmethod/down-pqx.htm. The package that was employed in the current study was PQ Method (Schmolck, 2002). This decision was based upon three reasons: The package is purpose-built for Q-methodology studies It is available and free to be downloaded from the internet The package is viewed as sufficient for data analysis (Watts & Stenner, 2005). 4.4) The process of analysis in the current study 4.4)1. Deciding between Centroid Factor Analysis (CFA) and Principal Component Factor Analysis (PCA) In order to carry out factor analysis using PQ Method, the researcher needs to decide which type of factor analysis to employ. The two types available are: Centroid Factor Analysis (CFA) Principal Component Factor Analysis (PCA) According to Harman (1976) the two methods will ordinarily produce similar results. However, PCA provides a single, mathematically best solution which should be accepted (Watts & Stenner, 2012). This may appear appealing, initially, in that the analysis is left to a computer to inform the researcher of the outcome, and indeed this method would avoid the criticisms of qualitative methods in that researcher bias and interpretation are taken out of the equation. Furthermore, Watts & Stenner (2012) suggest that PCA may present as an attractive choice for novices, as it avoids the researcher having to develop a deeper understanding and knowledge of the data in order to come to a final conclusion. It also saves time as the computer decides the final solution (Watts & Stenner, 2012). In contrast CFA has been presented as the best method to adopt due to its indeterminate nature (Stephenson, 1953). Brown (2008) builds on this concept when he adds that due to its indeterminate nature, it can be used in novel ways, explaining, it possesses neither precise features nor precise rules that can be violated. (p.42) Therefore unlike PCA, CFA allows the researcher to explore the data and to engage with the data in a theoretically informed and investigatory fashion (Watts & Stenner, 2012). This openness allows the researcher to view the data from numerous perspectives before reaching a decision about which solution to adopt. In addition, it is possible to, recover a mathematically preferable solution further down the line. (Watts & Stenner, 2012, p.99). As a result CFA offers a potentially infinite number of rotated solutions and is therefore applicable for using in Q methodology (Watts & Stenner, 2005). Furthermore Brown (1980) explained that, In Q methodology it is often worthwhile to rotate factors judgementally (and) in keeping with theoretical as opposed to mathematical criteria. (p.33) Despite the apparent rationale for favouring CFA within the Q community I was left reflecting on the following: Despite initial reservations the decision to employ CFA was based upon the following: As a novice user of PQ method I had a personal need to get to grips with the statistics underlying my research and consequently engaging with CFA would allow me this option. An aim of the study was to empower as many voices as possible, and thus factor rotation (which can be used with CFA) may help me to maximise the number of loading participants on a given factor. CFA was employed to extract seven factors; this is the maximum number that can be extracted (Massey, 2010). The un-rotated factor matrix can be found in Appendix M 4.4)2. How many factors? Decision-making criteria. Before deciding upon the appropriate factor solution a decision must be made regarding the number of factors to retain for rotation (Purcell, 2012). A number of parameters can be applied to the data which can inform this decision (Oh & Kendall, 2009). These criteria will be discussed in the following section. The Kaiser- Guttman criterion The Kaiser-Guttman criterion (Watts & Stenner, 2012) has wide acceptance by the factor analytic community and is also reported to be the most commonly used criteria employed when deciding upon how many factors should be extracted in the final solution (Purcell, 2012). This criterion is based upon the eigenvalues (EVs) of a factor. EVs are indicative of a factors statistical strength, and factors with EVs of less than 1.00 are often discarded (McKeown & Thomas, 1988; Stainton Rogers & Stainton Rogers, 1990; Watts & Stenner, 2012) as they account for less study variance than one Q-sort (Watts & Stenner, 2005). However, in Q there is an interest in minority viewpoints being explored and so for this reason one must be careful not to reject EVs lower than 1.00 if a meaningful minority viewpoint is excluded as a result (Watts & Stenner, 2012). Humpreys rule This rule suggests that, a factor is significant if the cross-product of its two highest loadings (ignoring the sign) exceeds twice the standard error. (Brown, 1980, p.222). Watts & Stenner (2012) also suggest that this rule can be applied less strictly by insisting that the cross-products simply exceed the standard error. (p.108). The significance was worked out through the following equation as highlighted by Watts & Stenner (2012). = 1/ (64) = 1 / 8 = 0.125 = a standard error of 0.125 x2 (twice the standard error) = 0.25 Two (or more) significantly loading Q-sorts on a factor It is also possible to determine the appropriate number of factors to retain by only accepting the factors which have two or more (non-confounding) significant Q-sort loadings (Brown, 1980), and Watts & Stenner (2012) add that three is a more reliable option. This aspect is important as the reliability of a factor increases as more participants load upon it (Watts & Stenner, 2012). The following calculation was use d t o i d e n t i f y t h e Q - s o r t s w h i c h s i g n i f i c a n t l y l o a d e d o n a f a c t o r a t t h e 0 . 0 1 l e v e l o r a b o v e ( B r o w n , 1 9 8 0 , p . 2 2 2 - 3 ) : 2 . 5 8 X ( 1 "N o . o f I t e m s i n Q s e t ) : = 2 . 5 8 x ) 1 / 6 4 ) = 2 . 5 8 x ( 1 / 8 ) = 2 . 5 8 x 0 . 1 2 5 = 0 . 3 2 2 5 = 0 . 3 2 4 . 4 ) 2 . 4 . F a c t o r V a r i a n c e A n i m p o r t a n t c h a r acteristic of the final set of factors is that they should account for as much of the variability (i.e. variance) in the original correlation matrix as possible. (Brown, 1980, p.209) High Factor variance is seen as positive, and Watts & Stenner (2012) report that Kline (1994) suggests that anything in the region of 35-40% variance is seen as a good percentage to reach. 4.4)2.5. Total number of participants loading on a factor. In addition to criteria outlined there are some researchers within the Q community who suggest that a factor solution should seek to include a representation of as many participants as possible (Massey, 2010). This criteria is based upon the aim to elicit many voices (Stainton Rogers, 1995) as possible; a notion which Darwin & Campbell (2009) suggest is fundamental to Q-methodology. In contrast, Brown (2013) suggests that a Q research study should not aim to, seek a solution with as many persons as possible having significant loadings. Perhaps what differentiates these two opinions is the objective of the research, in that a main aim of some research studies may be to elicit minority viewpoints and consequently aim to gain a high number of loading participants. Therefore as this was an aim in the current research, the possible factor solutions were evaluated, in relation to this criteria. A 5 (with 4 loading) factor solution was adopted due to it meeting the following statistical criteria: Each factor had an EV of 1.00 or higher The highest loadings exceeded the standard error of 12.5 Each factor had two or more significant loadings The factor variance was 35% It allowed the most number of participants to load Factor Rotation. In order to interpret the five factor (4 loading) solution rotation must be carried out. The rotations are performed in a subspace (the so-called factor space) between axes (Abdi, 2003). Rotation can be carried out in the following ways: Varimax rotation (computer generated rotation) Judgemental/manual rotation (the factors are rotated by hand) A combination of varimax and judgemental/manual rotation The following section will outline each method of rotation before explaining the method which was adopted in the current study. 4.5)1. Varimax rotation Varimax rotation operates statistically and attempts to load each Q-sort with a high factor loading on only one of the factors (Watts & Stenner, 2012), which enhances the interpretability of the results, as it reduces confounding Q-sorts. Varimax rotation allows the data to be viewed from different angles (Purcell, 2012) and consequently is seen as objective and reliable as it tends to guide the results to a workable and mathematically superior solution (Watts & Stenner, 2012). As a result varimax rotation provides a, more simple and reliable option to finding a factor solution, (Massey, 2010, p.79) than manual rotation. Varimax also maximises the overall study variance and so addresses one of the statistical criteria of choosing the best fit factor solution. 4.5)2. Manual Rotation The alternative to varimax is manual rotation, also known as hand or judgemental rotation. Watts & Stenner (2005) put forward an argument for favouring manual over varimax when they asked, why let a computer decide which point of view to adopt on ones data? (p.81), and in addition Stephenson (1954) explained: I use factor methods in complex situations, to help me understand theoretical matters, for example, theoretical matters in psychoanalysis or in self-theory. Quite rough and ready procedures are adequate for this purpose, since ones real interest is in the psychology, and not in any strict parameters or the like of sophisticated statisticians. (p.333) Therefore manual rotation is a preferred option as it enables the researcher to study the data from a theoretical perspective which may result in final factors which are clearer from a qualitative interpretation (Marcos, 2013). However Brown & Robyn (2004) highlight that, Although Stephenson placed a high value on theoretical (manual) rotation, this procedure is rarely used, even among those individuals who frequently employ Q methodology and openly espouse its principles. (p.81) Brown & Robyn (2004) suggest that perhaps researchers shy away from manual rotation because of the subjectivity it could be associated with. 4.5)3. Combination rotation This brief evaluation of both methods leads to the concept of combining both varimax and manual rotation by employing varimax, followed by manual rotation. This approach could be adopted when the researcher has no theoretical preconceptions about the data (Watts & Stenner, 2012) or in an attempt to load additional participants onto factors. As has been highlighted, earlier there is differing opinion regarding whether one of the goals of Q should be to load as many participants as possible on a factor. However it was accepted that within the current study this was a goal of the research. The rotated factor matrix can be found seen below in Table 1 in which Q sorts highlighted with an X indicate a significant factor loading at the 0.33 or above level. Table 1.A table to show the Factor Matrix for a 0.33 significance level, Q-Sort 1234SL81BS 0.31510.3862X0.23580.1175SL82BS0.31550.6979X-0.31950.1104SL:92BS0.20000.5919X-0.00880.0019SL91BS0.0423-0.11550.4867X0.0889SL82BS0.7014X0.04260.03330.0947SL81PS0.5421X0.10200.19390.1296SL81SS0.4892X-0.0335-0.0205-0.0082SL81BS0.31820.3853X-0.09850.1595SL82MRS0.07880.31600.04270.4164XSL91PS0.50940.4405-0.12770.0892SL82BS0.33290.4182-0.01340.0424SL111BS0.32370.29000.30860.1062SL111BS0.1817-0.0536-0.3954X0.1201SL103BS0.3951X0.0213-0.0841-0.0649SL101BS0.1777-0.1507-0.01830.5153XSL101PS0.08420.1109-0.11400.6881XSL102BS0.08520.6507X0.030190.2870SL81BS0.5989X0.24540.0330-0.0815SL71B?0.4938X0.19230.29580.0130SL72B?0.23690.10590.01390.0481SL80A?0.1728-0.04330.1578-0.0909SL101SS0.3673X0.0998-0.25060.0894SL102BS0.5891X0.3185-0.02450.3220SL101BS0.51120.27820.00740.3557SL91BS0.4298X0.20020.31820.2666Explained variance (%)151046EVs9.66.42.563.84 The current study decided to carry out varimax followed by manual rotation. This method was adopted for the following reasons: Varimax was used initially as there were no theoretical preconceptions about the data. Had manual rotation been used initially or solely then as the researcher I would have had influence on the direction that the results took. Instead I wanted to reduce this researcher power by allowing PQ method to initially make the best fit decision. An aim of the study was to elicit many voices, and manual rotation enabled this by maximising the number of significantly loading participants. The manual rotation employed in the current study can be seen in Table 2. Table 2. A table to illustrate the manual rotation performed on a 0,33 significance level FactorFactorAngle23-3121112-423523-415612-212612-625-612135-434-1 When deciding upon the final factor solution it is also possible to increase the significance level of loading Q-sorts. This will be discussed in more detail in the following section. 4.6) Increasing the significance level A significant factor loading occurs when a participant loads significantly on one factor. It is possible for a participant to load significantly on more than one factor, and this is known as confounding; typically these Q-sorts are not included in the factor estimates (Watts & Stenner, 2012). In the current study when a Q-sort had a significance level of 0.32 or above it was suggestive that this Q-sort reflected a view which was close enough to the viewpoint of the factor. However if a Q-sort was to reflect the viewpoint of the factor perfectly it would have a significance level of 1.00. Therefore increasing the significance level allows a factor to include only Q-sorts that are more like the viewpoint of the factor. Watts & Stenner (2012) suggest that it is possible to increase the significance level in order to only include Q-sorts which represent a view which is closer to that exemplified by the factor. In addition, in the current study there were a number of Q-sorts that confounded around the 0.33 significance level; that means that a participant loaded significantly on one factor viewpoint at 0.32 and another factor viewpoint at 0.33. Confounding Q-sorts also occurred at other significance levels for example 0.35 and 0.36. Therefore increasing the significance level reduced confounding Q-sorts, for example increasing the significance level to 0.33 resulted in a participant who loaded at 0.32 and 0.33 on two different factors to be included. However, this would also result in a high inter-correlation of these two factors, which in reality could mean that these two factor viewpoints are not significantly different to one another (Watts & Stenner, 2012). Performing manual rotation addressed this problem, as rotation increased the effect of using different significance levels. The significance levels in the current study were analysed at the following levels: 0.32 0.33 0.36 0.38 0.43 The additional four significance levels were selected, as it appeared that there were a number of confounding Q-sorts which could be separated by these significance levels. Each significance level was subjected to varimax and manual rotation and compared in relation to how well they met the criteria for a 5 factor (4 loading). This information is provided in table 1. Table 3. A table to illustrate each significance level in relation to the criteria. Factor solution significance levelLeast number of participants loading on a factorTotal number of participants loadingVariance explained (%)Highest inter-correlation between factorsEV of 1.00 or greater0.3221635%0.3632YES0.3321935%0.4997YES0.3622134%0.5141YES0.3831935%0.4599YES0.4321835%0.4918YES The areas highlighted in green indicate the most favourable option across the five different significance levels. Areas highlighted in red indicate the least favourable option across the five different significance levels. Areas highlighted in black show an option which is second or third most preferable. For example, a 0.36 significance level enabled the most participants to load and was therefore the most favourable option for this criterion. The 0.32 and 0.43 significance levels were rejected, as the maximum number of loading participants was lower than the other three possible factor solutions. The reason for this decision, was that although the 0.32 significance level resulted in the best option for the inter-correlation between factors, and the 0.43 significance level resulted in only one less participant loading than the other three options, it was felt that as one of the aims of the research was to elicit many voices, then seeking a solution, which enabled more participants to be included, was preferable. It could also be questioned why the 0.36 significance level was not immediately adopted as the best factor solution, as it enabled the most participants to load (21). In response to this Brown, (2013) outlined that: A factor solution resulting in uncorrelated factors, is of course desirable, but cannot be the goal, nor should the goal be to seek a solution with as many persons as possible having significant loadings. To go in this direction is to seek for facts (rather than meanings) and to be driven by statistical principles, rather than the psychology that is at issue. (Q-list) Therefore it was felt that the aims of the study needed to remain central but not to the detriment of finding the most appropriate solution. This is an important point to take account of as Watts & Stenner (2012) suggest that an acceptable factor solution should be based upon the solution being: 1. Sensitive and responsive to the data 2. Satisfactory in relation to the aims and purpose of the research 3. Methodologically, statistically and theoretically acceptable 4. Appropriate in meaning for the intended audience All the three possible factor solutions (0.33, 0.36, 0.38) were methodologically and statistically acceptable and also addressed the aims of eliciting many voices and reducing researcher bias, through initially employing varimax rotation. The final factor solution now needed to be theoretically relevant to the participants, and also convey the appropriate meaning to the intended audience. As a result the three possible factor solutions were subjected to qualitative analysis to determine which factor solution best described and reflected the participants intended views. The process of factor interpretation will now be explained. 4.7). A rationale for factor interpretation Brown (1980) suggests that, there is no set strategy for interpreting a factor structure, (p.247) instead the strategy adopted, depends foremost on what the investigator is trying to accomplish. (p.247) However Watts & Stenner (2012), highlight that to some degree there is a, pressing need for system and strategy to be apparent throughout. (p.148) and they relate this issue to the recognition that there is a lack of an interpretive system, consistency and attention to detail. As a result the current study employed a system that was used consistently for each factor interpretation. This involved: The creation of Factor arrays Identifying participants who loaded upon a factor Asking participants to identify their viewpoint Developing a crib sheet for each factor The process of each will now be explained in the following individual sections. 4.7)1. Factor Arrays A factor array is a representation of a factors viewpoint. A factor array is represented by z-scores. Z-scores are weighted averages of Q-sorts which load significantly on that factor alone (Watts & Stenner, 2005). Z-scores are also converted to the values of the original scale, for example, -6 to +6 (Ellingsen, Strksen & Stephens, 2010). It must be noted that this factor array will most probably not be an exact match to any participant who has loaded upon this factor. Instead it is an ideal representation of the combination of all participants viewpoints who loaded upon that factor. A factor array can be text based or can be pictorial. The text based factor array for a 0.33 significance level can be seen below in Table 4. Table 4. A table to illustrate a Factor Array for a 0.33 significance level NumberStatement123 +tive43 -tive1 1. If my parents had the right to withdraw me from subjects/ activities they felt were inappropriate for me-2-1-5-2522. If my teacher for Sex and Relationship Education was a female Muslim teacher0-311-133. If non-Muslims took an active role in Islamic-themed assemblies00-30344. If I could take an active part in other religious faith (i.e. Christian) acts of worship such as reading a prayer from the Bible-422-1-255. If all girls in school were allowed to wear jogging bottoms for PE (not just Muslim pupils) -303-2-366. If school viewed racism as more serious than other forms of discrimination (for example racism viewed more seriously than sexism) 34-33377. If the teachers had an understanding of Islam5320-288. If I was able to wear leggings and long sleeved tops in the swimming pool-213-1-399. If extra-curricular sports activities were carried out in ability groups, so those that are very skilled are separate to those who are less skilled-6-1-4041010. If Sex and Relationship Education was done in an all-girls class-14-2321111. If I could get changed for PE in a private cubicle0-3-1211212. If staff in school knew the difference between racism and Islamaphobia230201313. If teachers took time to find out about my hopes/plans for the future-2-240-41414. If I was given an alternative for activities which I did not want to be involved in (such as a trip to the cinema if I didnt want to attend a disco at a night club)13-1611515. If extra-curricular activities were done in an alternative time to after school-4-4-1511616. If school avoided teaching Sex and Relationship Education during Ramadan-1112-11717. If I had PE lessons with only girls3-2-1211818. If teachers had high academic expectations of me0-12-4-21919. If teachers said my name correctly-2-2-5-352020. If I could participate in Dance as part of the PE curriculum-52-2-622121. If the pool attendants and staff who attended swimming were female-200502222. If I could study a Sex and Relationship Education syllabus which covered Islamic moral perspectives-1-2-4-442323. If I could wear jogging bottoms for PE1331-32424. If teachers showed an interest in my religion434-2-42525. If the staff took time to find out my opinion about decisions that affect me (e.g. an assembly on Ramadan)-10-3232626. If I was given careers advice-6-11-3-12727. If the swimming pool was closed off to the public when I was there-4-552-52828. If school did not have collective worship-3-62-4-22929. If I could wear a headscarf for PE3-30-103030. If there were Muslim members of staff in school4150-53131. If there were Islamic contributions included in subjects, for example studying the contribution of the Islamic Civilisation in Europe for History0-5-3133232. If I could study a Modern Foreign Language in school relevant to my culture (e.g. Urdu or Arabic)3-436-33333. If I could go swimming with only girls-31-3433434. If I could learn about many faiths in RE020-403535. If I could take Islam Studies as part of the GCSE programme of study in KS430-5353636. If my RE teacher was Muslim0-46-3-63737. If I could wear a headscarf641-6-13838. If I could wear a Kameez instead of a school shirt-6-52-6-23939. If all girls in school could wear trousers-3-1-2-224040. If the rules about headscarves were clear when I joined the school (so I did not have to ask)420-204141. If there were resources on Islam and Muslims in school, for example in the library-10-1-514242. If I could wear trousers in school25-4-144343. If celebrations and school visits accommodated my dietary requirements01-2424444. If the whole school closed for Eid celebrations220504545. If the kitchen staff in school received training on the handling and preparation of Halal food4526-24646. If there was a translator in school who could talk to my parents (if they needed this)-4-23-1-34747. If I could have extra prayer opportunities during Ramadan61-6064848. If the staff had an awareness of Ramadan and how it may affect me (e.g. I may have less energy due to fasting).5441-44949. If the letters I took home were translated (if my parents needed them translated)-5-44-5-45050. If I acted as a translator between school and parents-5-56-5-65151. If school thought my parents feelings and opinions about my education were important2050-55252. If there were other Muslim pupils in school155-3-55353. If there was a purpose built prayer room5-115-15454. If Eid was celebrated in school-32-2025555. If there were guest speakers from the Muslim community in school during Ramadan1-3-2425656. If there were just girls in school (no male pupils)-5-6-6-265757. If there was a washing facility near the prayer room5-3-5155858. If I was allowed to have time off when it is Eid160305959. If the intensity of PE was reduced during Ramadan26-5356060. If there were pupils in school from other faiths (e.g., Christians)150106161. If the place to pray was in a classroom2-60-306262. If there was Halal and vegetarian food available66-1416363. If there were opportunities for whole school Islamic acts of worship-2-2-6-566464. If the teachers helped me to feel proud of being Muslim-106-1-6 The output data had only produced factor arrays for positive loadings upon a factor. However factor three was bipolar, this means that one participant loaded positively upon it, that is exemplified the factor viewpoint, and one participant loaded negatively, that is exemplified a viewpoint which was almost the mirror image of the positive loading participants viewpoint The final column (3 -tive) was therefore added by myself and was created by reversing the sorting configuration for the positive factor 3 array. An example of a pictorial factor array can be seen in Figure 10. Figure 10 An illustration of a pictorial factor array. Brown (1980) suggests that a pictorial factor array such as the one displayed in Figure10 allows the information to be digested in a more manageable way as it is displayed in a way which is related to the original method of data collection. A pictorial factor array such as the one identified above was used in the current study but not in the way that has been identified above. It was felt that the pictorial factor array in Figure 10 included only quantitative material, and therefore provided little qualitative meaning other than the ranking of z-scores within each factor. Instead I created a pictorial factor array which included the whole statements from the Q-set. Each statement was placed on the grid in relation to its z-score. It was felt that this approach, which included qualitative text alongside the item number allowed the grid to be studied holistically. A text-based factor array was produced for each factor within each of the three significance levels. 4.7)2. Identifying participants who loaded on a factor The next stage of analysis was to identify participants who loaded on each factor within each solution. This process was recorded in tables entitled Participants with significant loadings on a factor which can be found in Appendix N. 4.7)3. Asking participants to identify their viewpoint 15 pictorial factor arrays which included the statements were created; one for each factor within each of the three significance levels. These were taken back to the participants in a process which enabled them to identify which factor array best represented their viewpoint. The results were that: Factors 1 and 2 with a 0.36 significance level factor array were not unique enough for a participant to know exactly which one they were. For this reason this factor solution was excluded. Participants identified their viewpoint in a 0.33 and 0.38 significance level factor array more consistently and without other factors from the same significance level being identified. The 0.33 significance level was identified more often than the 0.38. As a result the final factor solution was a 5 factor solution (4 loading) with a 0.33 significance level.This factor solution was bipolar; as one participant loaded positively, that is, exemplified the factor viewpoint, and one participant loaded negatively that is exemplified a viewpoint which was almost a mirror image of the viewpoint expressed by the positively loading participant. 4.7)4. The Crib sheet A crib sheet was then created for each factor viewpoint within the 0.33 significance level factor solution (See Appendix P). The Crib sheet was originally created by Watts as a way to holistically analyse factor interpretations and as a way in which to provide a consistent approach to the interpretation of factors (Watts & Stenner, 2012). The Crib sheet requires the researcher to analyse each item within each factor in relation to where the other items within that factor are placed. Statements at the extremes of either end of the sorting continuum are recorded as they are of particular interest (Purcell, 2012), due to representing the most defining views of participants who loaded upon that factor (Valenta & Wigger, 1997). The distinguishing statements for each factor were then added at the <0.01 significance level; these define the uniqueness of each factor compared with other factors (Purcell, 2012). The final factor interpretations were then created using the crib sheets and drawing information from the post-sort questionnaires from participants who significantly loaded on a factor. These were taken back to the participants in order to expand and check that their view was reflected within the interpretation. The final qualitative factor interpretations will now be presented. 4.8). Qualitative data interpretation The information provided in the following section will aim to answer the first research question: What are the viewpoints of secondary-school aged Muslim pupils, on how a secondary school setting can promote and support their inclusion? Of the 25 Q-sorts, three were found to be non-significant and three were confounding (see Appendix Q). The following section will comment on the 19 Q-sorts that significantly loaded, and for each of these demographic information will be reported for each of the participants. Participants who did not load significantly will not be commented upon in the following section; however demographic information for all 25 participants can be found in Appendix Q. 4.8)1. Demographic information for Factor 1 F1 has an EV of 3.75 and explains 15% of the study variance. Nine participants were significantly associated with this factor; one participant in year seven, four participants in year eight, one in year nine and three in year ten. Six participants were first generation Muslim, two second generation, and one third generation. Six participants identified themselves as Bangladeshi, two as Somalian, and one as Pakistani. All participants identified themselves as Sunni Muslim, except one participant who was unsure about which group she identified with. 4.8)1.1 Full interpretation for Factor 1 Individualist approach to inclusion in a school that creates a sense of belonging based upon valuing and respecting Muslim identity. These pupils give priority to their own religion and their own beliefs and as a result do not see a role for themselves in taking part in other religious acts of worship such as reading a prayer from the Bible (4:-4). Furthermore, in relation to this, these pupils do not feel that it is important to celebrate Eid in school (54:-3); pupils expressed that this is because it is an event which should be celebrated with their families, and as a result these pupils appreciate having time off when it is Eid (58:+1). These pupils appreciate the opportunity to demonstrate the uniqueness of their Muslim identity and as a result it is important that they can wear a headscarf at school (37:+6), and this also includes during PE (29:+3). More specifically the way in which this is communicated to the pupils is important; they do not feel that they should have to ask or request to wear a headscarf as this would not be inclusive. As a result, it would be helpful and inclusive if the rules about headscarves were clear before they started at the school (40:+4). The pupils explained that this information could be communicated via a letter, or in a school uniform policy, which could be sent out before they began school. Indeed these pupils expressed that the right to wear a headscarf would be a deciding factor on which secondary school they attended. These pupils do not feel that they should wear a Kameez instead of a school shirt (38:-6) as they do not feel that this would benefit them, as the ordinary school uniform enables them to dress modestly. These pupils wish to have PE lessons with only girls (17:+3), but do not feel the need for the pool attendants and staff who attend swimming to be female (21:-2). These pupils also do not expect non-Muslim girls to dress in a similar way as their dress code is based upon their own personal beliefs and so how other individuals dress is not relevant to them, for example these pupils do not view it as important that all girls in school wear trousers (39:-3). These pupils place a high value on their personal beliefs and so prayer is considered an essential part of these pupils religion and these pupils accept to a degree that a classroom would be an acceptable place to pray (61:+2). Additional information taken from the factor arrays highlights that these pupils view a purpose built prayer room (53:+5) which has a washing facility near it (57: +5) as inclusive of their needs. In addition these pupils would value the possibility of extra prayer opportunities during Ramadan (47:+6). These pupils also see their diet as key to being a practising Muslim as it is key to their personal beliefs and the unique identity of a Muslim. Therefore it is important that there is Halal and vegetarian food available in school (62:+6). They feel that this can only be eaten if it is handled and prepared properly, and so it would be helpful if the kitchen staff received training on the handling and preparation of Halal food (45:+4). However these pupils expressed that they did not expect school to accommodate their dietary requirements out of school (43:0), such as on a school visit, but felt that they should be able to bring their own food. These pupils also expressed that they felt that it was not always necessary for their RE teacher to be Muslim (36:0); as these pupils do not perceived the opinions of others as significant on them feeling included and therefore a non-Muslim RE teacher would not be problematic. However they felt that teachers did need an understanding of Islam as these pupils feel that central to and underpinning inclusion is the ability for staff to understand Islam. Therefore it is important that all teachers have an understanding of the religion (7:+5), and this may include areas such as Ramadan and how it may affect these pupils (48:+5). It was felt less important to have other Muslim pupils in school (52:1), as they felt that it did not matter who they were educated alongside so long as everyone had an understanding and acceptance of one another. These pupils saw little importance in having a translator in school who could talk to their parents (46:-4), as they expressed that their parents spoke English. They also felt that carrying out extra-curricular-activities in ability groups was not important in relation to their religion (9:-6). These pupils also felt that receiving careers advice was not important (26:-6). 4.8)2. Demographic information for Factor 2 F2 has an EV of 2.50 and explains 10% of the study variance. Five participants were significantly associated with this factor; three participants in year eight, one in year nine and one in year ten. Two participants were first generation Muslim, and two second generation. All five participants identified themselves as Bangladeshi, and as Sunni Muslim. 4.8)2.1 Full interpretation of Factor 2 - A collectivist approach to inclusion in a school that supports the process of social integration. These pupils place an emphasis on interactions and therefore place a high value on integration within society and feel that school can provide a platform for this by being a place which has pupils from other faiths (60: +5) alongside Muslim pupils (52:+5). Furthermore these pupils feel that a school environment, without the existence of male pupils (56:-6) would not prepare them for integration into society, and would not be associated with their collectivist views. As these pupils put the duty and obligation of the wider group first they do not feel that it is appropriate to be segregated during Mulsim activities. For example it is important to these pupils that Eid is celebrated in school (54:+2) as this allows non-Muslims to learn about the Muslim faith and to take part. These pupils also want to learn about many faiths in RE (34:+2) as they have strong sense of duty and obligation to the wider group, one of which is the non-Muslim pupils. Therefore they, do not feel that it is necessary to take Islam as part of the GCSE programme of study (35:0) as they appreciate learning about other religions during RE. Again these pupils do not want to be segregated from non-Muslim pupils, and therefore do not want to have lessons which are specific to them as Muslims such as being able to study a MFL relevant to their home culture (32:-4), or having Islamic contributions included in subjects (31:-5). However these pupils do feel that it is important that SRE education is taught in an all girls class (10:+4); but it is not necessary that the teacher is a female Muslim teacher (2:-3). These pupils feel that collective worship is an opportunity for pupils of all faiths to come together, learn about one another, and show respect, and therefore reject the idea of no collective worship in school (28: -6). These pupils expressed that they felt that it was not necessary for them to engage in separate prayer as they strongly believe in group harmony and feel that such acts should be done collectively in order to achieve this. However they expressed that they felt that this is important to some Muslim pupils and therefore did not agree that the place to pray should be a classroom (61:-6). These pupils do not feel that it is important to have guest speakers from the Muslim community in school (55:-3) as they feel that this may not be appropriate for non-Muslim pupils and this may consequently segregate the groups. As has previously been highlighted these pupils want to mix with other pupils both Muslim and non-Muslim, however, in order for this to be successful staff need to have an awareness of the difference between racism and Islamaphobia (12:+3) and to view racism as a more serious form of discrimination in comparison to other forms of discrimination (6:+4). These pupils felt that little recognition was paid to Islamaphobia, and that there was a perception in school that this was the same as racism. However in order for this to occur it may be helpful if staff had an awareness of Islam (7:+3) so that they knew when a comment was racist or Islamaphobic. Out of respect for themselves, these pupils would feel that their needs were being met if they could wear trousers in school (42:+5). However they do not expect to carry out PE lessons with only girls (17:-2), or get changed in a private cubicle for PE (11:-3). These pupils also felt that their headscarf could be a safety issue during PE and could prevent them from getting fully involved, and for this reason did not feel that it was important to wear a headscarf during PE (29:-3), despite acknowledging that it was important to wear a headscarf at school (37:+4). As for factor 1 pupils, it is important that dietary requirements are met through providing Halal and vegetarian food (62:+6), and they would also welcome time off at Eid (58:+6). Due to these pupils fasting they feel that it is important that the intensity of PE is reduced during Ramadan (59:+6). 4.8)3. Demographic information for Factor 3 F3 is a bipolar factor which has an EV of 1.00 and explains 4% of the study variance. One year nine participant identified positively with this factor, and one year 11 participant identified negatively with this factor. Both participants identified themselves as Bangladeshi, first generation Muslim and belonging to the Muslim group of Sunni Muslim. 4.8)3.1. Full interpretation of Factor 3 (positive) Muslim others as significant to feeling included. For these pupils teachers play a significant role in providing an inclusive environment. It is helpful to have other Muslim members of staff in school (30:+5) as they provide Muslim role models and help them to feel proud. It is also important to have a Muslim RE teacher (36:+6) and a Muslim female SRE teacher (2:+1) as these members of staff would have a shared understanding with the pupils about the subject in relation to their religion and culture. As these pupils value the importance of other Muslims in their school environment it would also help them feel included if there were other Muslim pupils in school (52:+5) as it is a positive experience for these pupils to talk to peers who have a shared understanding of what their life is like. These pupils do not feel that it is important in relation to them feeling included if teachers said their name correctly (19:-5). These pupils want it to be acknowledged that they are Muslim and that this makes their needs different, but that this does not mean that they are disadvantaged. As a result these pupils appreciate teachers taking time to find out about their hopes and plans for the future (13:+4), and hold high academic expectations of them (18:+2) as well as providing them with careers advice (26:+1). The significance of Muslim others also includes these participants parents, and therefore these pupils value their parents views about their education and would appreciate school acknowledging their parents feelings and opinions (51:+5). As a result inclusion for these pupils is also about including their parents and therefore as these pupils parents speak little or no English and therefore they would feel included if they could act as a translator between home and school (50:+6), if the letters they took home were translated (49:+4), and if there was a translator in school (46:+3) who their parents could speak to. However these pupils would not value their parents being given the right to withdraw them from subjects/ activities that they felt were inappropriate (1:-5) as these pupils feel confident enough to make such decisions themselves. These pupils also expressed that they would feel included if staff took time to find out their opinions about decisions which affect them (25:-3). For these pupils it is important that that they are educated alongside male pupils and would not perceive it to be inclusive if there were only female pupils in school (56:-6). These pupils also do not expect to be segregated from male pupils during SRE (10:-2). However in order to be educated alongside male pupils during swimming it is important that they can wear long sleeved tops and leggings in the swimming pool (8:+3). They also view it as important that the swimming pool is closed off to the public when they are there (27:+5). These pupils also feel that all girls (Muslim and non-Muslim) in school should be able to wear jogging bottoms for PE (5:+3). Traditional Muslim dress is important to these pupils and therefore they feel that it is important to wear a headscarf in school (37:+1), and to wear a Kameez instead of a school shirt (38:+2). These pupils do not however feel that they need to wear trousers in school (42:-4). These pupils do not view the diet as important, for example they do not view it as important that Halal and vegetarian food is available in school (62:-1), or that celebrations and school visits accommodate their dietary requirements (43:-2). They also do not perceive it as important for the intensity of PE to be reduced during Ramadan (59:-5). Pupils loading on this factor viewpoint did not view provision for prayer as making them feel included as Muslim pupils, for example they did not feel that they needed extra prayer opportunities during Ramadan (47:-6), or that there needed to be opportunities for whole school Islamic acts of worship (63:-6), or for a washing facility near a prayer room (57:-5), or for non-Muslims to take an active part in Islamic themed assemblies (3:-3). These pupils also felt that they would not be affected if school did not have Collective Worship (28:2). These pupils did not necessarily place importance on studying Islam as part of the GCSE programme of study (35:-5), or studying a different SRE syllabus which covered Islamic moral perspectives (22:-4). They also did not feel that it was necessary to view racism as more serious than other forms of discrimination (6:-3) as they believed that all types of discrimination should be seen as important. These pupils did not feel that it was important to be given an alternative for activities which they did not want to participate in (14:-1). 4.8)3.2. Full interpretation of Factor 3 (negative) - A school that provides an Islamic classroom environment and curriculum. For these pupils feeling included relates significantly to the curriculum. These pupils would like to take Islam studies as part of the GCSE programme of study at Key Stage four (35:+5), and study a SRE syllabus which covered Islamic moral perspectives (22:+4). They would also welcome Islamic contributions in subjects such as studying the contribution of the Islamic civilisation in Europe within their History syllabus (31:+3). They would also like extra-curricular activities to be carried out in ability groups (9:+4), and these pupils expressed that this was especially important in relation to sports as they felt that they were less sporty than their non-Muslim peers and this often made them feel uncomfortable in sports activities. In addition, these pupils would feel included if there were resources on Islam and Muslims in the library (41:1). These pupils would like to have opportunities for whole school Islamic Acts of Worship (63: +6), and would feel included if non-Muslims took an active role in Islamic-themed assemblies (3: +3). They also would like extra prayer opportunities during Ramadan (47: +6). Pupils significantly loading on this factor would also feel included if Eid was celebrated in school (54: +2) as they expressed that it is important that other pupils have some understanding of this. However these pupils do not see a significant role in learning about other faiths in RE (34: 0) as they do not feel that it is relevant to them. For these pupils their peer group would do little to help them to be included and as a result place little importance on having other Muslim pupils in school (52:-5). It is important for these pupils that their parents have the right to withdraw them from subjects or activities which they feel are inappropriate for them (1:+5). These pupils do specify that they would ideally want to attend a school where there were just female pupils in school (56:+6), although they acknowledge that this is not possible in most schools, and therefore teachers should be mindful of where they seat these pupils during lessons. However it would be helpful if some subjects and activities were done in isolation of male peers, for example if they were in an all girls class for SRE ((10:+2), and if they could go swimming with only girls (33:+3). These pupils feel that if this occurs then it is not necessary to wear leggings and long sleeved tops in the swimming pool (8:-3) or jogging bottoms for PE (23:-3). However these pupils would want to wear trousers in school (42:+4), and expressed that they would feel included if non-Muslim girls in school also adhered to this dress code, thus meaning that all girls in school could wear trousers (39:+2). These pupils do not see teachers as playing a significant role in supporting their inclusion. They do not feel that teachers need to help them feel proud of being Muslim (64:-6), and there is no specificity to have Muslim members of staff in school (30:-5) or to have a Muslim RE teacher (36:-6). These pupils do not place importance on teachers taking the time to find out about their hopes and plans for the future (13:-4), teachers showing an interest in their religion (24:-4), or having an awareness and understanding or Ramadan (48:-4) or Islam in general (7:-2). These pupils also do not feel that it is necessary that the kitchen staff receive training on the handling and preparation of Halal food (45:-2). However these pupils do highly value teachers saying their name correctly (19:+5). Pupils loading significantly on this factor want the staff to take time to find out about their opinion on decisions which affect them (25:+3). These pupils do not place an emphasis on what their parents think and therefore would not feel included if school thought that their parents opinions about their education were important (51:-5). They also expressed that they would not feel included if they acted as a translator between school and parents (50: 6). 4.8)4. Demographic information for Factor 4 F4 has an EV of 1.50 and explains 6% of the study variance. Three participants were significantly associated with this factor; one participant in year eight and two in year ten. Two participants were first generation Muslim, and one second generation. One participant identified herself as dual-heritage as she had a non-Muslim white British mother, and a Pakistani father. One other participant identified herself as Pakistani and one as Bangladeshi. All three participants identified themselves as Sunni Muslims. 4.8)4.1. Full interpretation of Factor 4 - A school which extends inclusion to activities and events outside of school. For these pupils accessing extra-curricular activities and events is key and such events and activities should be planned in a way which does not exclude them. For example, offering them alternatives to activities which are incompatible with their religion; such as the cinema rather than a school disco (14:+6). Furthermore, it would be helpful if extra-curricular activities were done in an alternative time to after school (15:+5) as this is when these pupils attend mosque. These pupils would not feel included if they could participate in dance as part of the PE curriculum (20:-6) as they feel that it is not appropriate due to their religion. School events and trips should also accommodate their dietary requirements (43:+4), as they would not feel included if they had to take their own food to places. In school it is also important that Halal and vegetarian food is available (62:+4), and that staff receive training on the handling and preparation of Halal meat (45:+6). These pupils also place importance on school meeting their needs during visits to the swimming baths, for example, these pupils would like to go swimming with only female peers (33:+4) and female members of staff and pool attendants (21:+5). In addition these pupils would find it helpful if they could get changed in a private cubicle (11:+2). Despite these gender based preferences these pupils do not necessarily want to be educated in isolation of male peers (56:-2). These pupils do not wear a headscarf, and so it is not important that they wear one in school (37:-6), or in PE (29:-1) or that there are clear rules before they start school regarding headscarves (40: -2). They also do not feel that it is important that they are able to wear a Kameez instead of a school shirt (38:-6). Eid and Ramadan are important to these pupils and as a result they would feel included if the whole school closed for Eid celebrations (44:+5), as they feel that it needs to be given as much importance as Christmas is for Christians. They would also feel included, if during Ramadan, there were guest speakers from the Muslim community (55:+4) and if school avoided teaching SRE during Ramadan (16:+2). These pupils do not feel that teachers need to hold high academic expectations of them (18:-4), as they feel that teachers should do this for all pupils regardless of their culture and religion. They do however, wish for teachers to take time to find out their opinions about decisions which affect them (25:+2). These pupils would feel included if they were able to learn a MFL relevant to their home culture (32: +6), but see no particular significance in learning about many faiths in RE (34: -4), or having resources on Islam and Muslims in school (41: -5). 5.0).Discussion 5.1 Introduction The following section will begin by outlining what we can learn from the viewpoints of the participants within this study. Through this process the second research question will be acknowledged which is: How do the viewpoints within the current study relate to previous research and literature? This will then lead onto a discussion about whether the research method of Q enabled the four aims of the study to be met. Finally the limitations of the current study will be presented through drawing upon reflections from both myself as the researcher and the participants. 5.2) What should we learn from the viewpoints of these female Muslim pupils, and how does this relate to previous research findings? The Factor 1 viewpoint suggests that these pupils would appreciate an environment which allows them to feel that they belong to the institution which would be achieved by providing facilities and resources which enable them to practice their religion. This viewpoint relates to the sense of belongingness as suggested by Rostosky et al., (2003) who suggest that it is a feeling that one is respected and valued as a member of ones school community, and this is created for these pupils through enabling them to practive their religion through the appropriate resources, facilities and provision. It also relates to a sense of group membership as suggested by Owens, Zimmerman & Riggle (2003) as these pupils want to feel a sense of membership with their Muslim community within their school environment, however, these pupils do not perceive there to be a need to have a sense of membership with the non-Muslim population within the school. In this sense these pupils adopt an Individualist approach. For example they see importance in personal beliefs, independence and uniqueness which was highlighted by Oyserman et al., (2002) as an individualist approach. They focus less on other peoples opinions and therefore do not see inclusion as providing opportunities for individuals of different faiths to learn about one another. Therefore whole school activities would not be seen as necessary by such pupils. Participants who loaded on F1 suggested that wearing the hijab had religious significance, and was also a way to communicate their identity, which was suggested by Wagner et al., (2012). The F1 viewpoint also highlighted the importance of being allowed to wear the hijab for PE. The participants highlighted an issue that has not been previously highlighted in research but has been acknowledged by the MCB (2007). This issue related to the way in which the dress code is communicated. Pupils suggested that this made a significant impact upon them feeling included. For example the pupils in F1 felt that they should not have to request the right to wear a headscarf but that they should be given information about dress code prior to starting school. Again this may link to a sense of belonging as pupils want to feel as though they are a part of the community, and by having to ask permission to do something which is related to their identity it may result in them feeling unconnected and separate to the institution. In addition by having to ask permission this may reduce the possibility of a pupil feeling as though they are respected and valued as part of their community. In addition it is suggested that a sense of belonging can be achieved by pupils having a sense of influence over their community and therefore pupils having to request to wear a headscarf would reduce this. The F1 viewpoint provided significant evidence for the importance of the headscarf for these pupils as they explained that a school allowing them to wear a headscarf, would be a deciding factor, in relation to if they would like to attend that secondary school. Indeed there is significant emphasis in the literature and guidance about the importance of the headscarf, conversely little has been written about Muslim pupils who do not see this as an important aspect of their religion. In relation to this, pupils who identified with F4 saw wearing a headscarf as having little importance to them feeling included, and therefore supports the research by Hussain (2009) who found that Muslim pupils vary significantly in the way and extent to which they practice their religion. The Factor 2 viewpoint contrasts the Factor 1 viewpoint as it views inclusion as having a strong social element which would relate to Baumeister & Learys description of belongingness which is based upon regular contact and the perception that the interpersonal relationship has stability, affective concern and is on-going. This contrasts Factor 1 viewpoint in which one pupil suggested that the social integration element is not essential in order for them to feel included as she would appreciate Being left to get on with it. Such findings from these two viewpoints support Hurtado & Carters (1997) suggestion that a sense of belonging is separate to the social element of feeling the need for regular contact and interpersonal relationships. It also contradicts the suggestion by Baumeister & Leary (1995) who suggest that belongingness is linked to having interpersonal relationships within school. The Factor 2 viewpoint suggests that these pupils adopt a collectivist approach to inclusion and as a result value interaction and feel a sense of obligation and duty to work in groups and keep group harmony. As a result such pupils do value opportunities in which pupils in school can come together, for example in collective worship or where they can learn about the faiths of other pupils. Collectivism is not associated with a sense of belonging and as a result suggests that such pupils are the opposite of those from Factor 1 in that they have a higher sense of duty and obligation towards others, in comparison to their own beliefs and attitudes. There were different views around the significance of having a Muslim RE teacher with some pupils expressing that this enabled the curriculum to be taught more accurately. However in contrast to this other pupils felt that all teachers were capable of effectively delivering teaching and learning around Islam, and that the religion of the RE teacher was irrelevant. This was a view expressed by those participants who exemplified F2, these participants placed emphasis on integration within the school setting and suggested that having RE Muslim teachers reinforced a notion of us and them and therefore was not supportive of providing a school setting which enabled individuals to learn about one another and integrate. The Factor 3 (positive) viewpoint highlights the significance and importance of pupils having a Muslim in-group which comprises of both staff and peers. This factor viewpoint is similar to the Factor 2 viewpoint in that interaction is a necessity for them to feel included. However, in contrast the Factor 3 (positive) viewpoint highlights the significance of the in-group being made up of Muslim others, rather than the whole school population. This finding has obvious implications in areas such as where the current research was carried out as it may be that there is a significantly small Muslim peer and staff reference group and therefore additional effort may need to be carried out by school in order for pupils to have a Muslim reference group. Perhaps significant to previous research is the importance placed upon the views and voices of parents in relation to their childs education (MCB, 2007; Schlein & Chan, 2010). Indeed the F3 (positive) viewpoint highlighted the importance of school acknowledging their parents feelings and opinions about their education, but did not want their parents to have the right to withdraw them from subjects or activities, because they felt that they were capable of deciding if something was appropriate. These pupils felt that the staff should take time to find out about their opinions, rather than their parents opinions. Therefore this is clear evidence, that in the current study, some female Muslim pupils want their voices heard, rather than their parents. This has implications with regards previous research which has elicited the views of parents, as the pupils in the current study highlight how it should be themselves (the pupils) who have their voice elicited. This issue also highlights complexity with the notion of Muslim schools which often allow more parental choice and agency. The Factor 3 (negative) viewpoint is indicative of a curriculum and school setting that is similar to that provided by a Muslim school as these pupils want a curriculum which is largely influenced by their religion and culture, and want to be segregated from males. This may be difficult to achieve in a British school setting due to the curriculum and the fact that boys and girls are not usually educated separately. However the area of interacting with males was again like many of the areas multi-faceted; with no clear example of inclusive practice in this area as it was perceived differently by different pupils. At the extremes of the continuum were the views presented by F3 (positive) in which it was felt that they needed to be educated alongside male pupils at all times, including PE and swimming. F2 pupils also expressed the view of mixed-sex schooling being inclusive, but felt that certain lessons should be carried out in single-sex groups. Such pupils felt that a mixed-school setting would support successful integration into society once they left school. This supports the findings of Dale (1974; 1969) who found that pupils preferred mix-sex schooling; however conversely it contradicts the findings of Haw (1995) who found that female Muslim pupils felt that the advantages of single-sex schooling outweighed the disadvantages. However it should be acknowledged that one of the disadvantages identified in Haws (1995) study; that pupils felt they would have difficulty in dealing with boys when they left school, was a predominant issue in the current study. For example, pupils who agreed with mix-sex schooling did so as they felt it provided them with opportunities to integrate with boys, and that this would help them integrate successfully in society after school. However F3 (negative) viewpoint supported the finding by Haw (1995), who felt that single-sex schooling would be beneficial. Therefore the relationship about preferring single-sex or mixed-sex schooling is not clear. There was also an added level of complexity in this area as F4 pupils highlighted the importance of female staff for certain lessons, yet other pupils were not concerned about the gender of the teacher. F3 (negative) highlighted the importance of including Islamic contributions within the curriculum in order for them to feel included and therefore supports the finding by Schlein & Chan (2010) who suggested that home cultures should be validated within the school curriculum. There were also views held around gendered classes for particular subjects such as SRE and PE. The Factor 4 viewpoint highlights that inclusion is not merely only applicable to the within school environment and context as these pupils highlighted the need for inclusive practice to be extended out into the wider community and activities such as school trips and extra-curricular activities. This has implications as schools may not be able to have control over the provision in out of school environments such as the food available during school trips. Pupils identifying with F4 specifically spoke about extra-curricular activities and supported the MCBs (2007) suggestion that these should be carried out at alterative times to after school. In addition, they felt that alternatives should be offered as pupils often felt as though they were being punished for being Muslim if they asked to be exempt from an activity such as a school disco. For example one pupil explained: There was a school disco arranged as a reward, I couldnt go obviously...its not an environment I want to put myself in, but the teacher got cross wi me, she didnt shout or anything, but I could tell she was cross, she said something like, Well youll be missing out, and made me feel a bit guilty cos said, well said, that shed gone to loads of effort to arrange it. I didnt go but I felt bad, and then after I was cross, she should of (sic) understood. This highlights the MCBs (2007) concern that pupils are often put in situations in which they feel forced to go against their religious beliefs. This participant was able to voice her view, but there were obvious consequences as she missed out on a reward, and in addition no alternative (which was inclusive for the pupil) was offered. Indeed the participant felt that other alternatives should have been offered, however in relation to this she added; Yes there should be something else offered, but it still wouldnt change their attitude, they would still think I was being rude or ungrateful, its their attitude that needs to change, in fact Id have been ok if shed have just said Ye, thats ok when I told her I didnt want to go, it wasnt really not having something else offered that upset me, it was the fact that she thought I was being rude or something. In acknowledging the viewpoints within the current study I became aware of the variety of views in existence, and also contrasting view points; as what one pupil described as inclusive, was the exact opposite for another pupil. Furthermore these pupils were both Bangladeshi, First generation Muslim and identified as Sunni Muslim. Therefore this highlights how even when female Muslim pupils have homogenous characteristics, the ways in which they view inclusion are very different. This resulted in me evaluating the possible effectiveness of guidelines which appear to give generic approaches to including Muslim pupils. I feel that such guidelines do not reflect the diverse ways in which Muslim pupils express their religion, and consequently how they view inclusion. As a result I feel it is important that educators should accept that a one size fits all approach may not be appropriate. Throughout the research I had viewed inclusion as ways to include those female Muslim pupils who practiced their religion to a high degree. For example, those pupils who wanted to wear a headscarf or wanted extra prayer opportunities. However as a result of the research I had come to understand that there are female Muslim pupils who do not practice their religion in the same way, for example they may not wear a headscarf, or they may not pray. For these pupils inclusion was about not feeling as though it was expected that they should be wearing a headscarf or should be praying, for example one pupil stated: I dont wear a headscarf, its my choice, Im still Muslim though and the teachers think that because I dont wear a headscarf Im not a proper Muslim, so for example when talking about Islam the teacher will ask those girls that wear a headscarf...they think that because Im not wearing a headscarf then yeah, Im not a proper one and so they shouldnt ask me. Another pupil highlighted this issue also when explaining: I dont pray when Im at school and I dont wear a headscarf, but Im still Muslim...I think teachers assume that Muslim means you wear a headscarf and you pray and if you dont, well, like youre not Muslim. Feeling included for me would really be about teachers understanding Im Muslim but no I dont wear a headscarf or pray at school. I sometimes I think, it sounds strange to say, but I think Id feel more included if I looked and behaved more like they expect, its actually probably quite hard to include people like me because I want to be treated like a Muslim but theres nothing they can do, like giving me a prayer room because I wouldnt be bothered about that. At this point the pupil was asked what would make her feel included to which she replied: Well really I guess its just teachers having that understanding and attitude that I am Muslim, even though I might not look it, and so I still want to be asked about things that would affect me such as when we have Eid celebrations. I get really frustrated, yeah I do, but its not just the teachers, like, one girl who is Muslim and wears a headscarf told me I was a rebel, oh yes, like when we were in the room today, yes. I used to laugh and joke about it but now I try to explain, like I did to you when they were joking with me in front of you that Im not a rebel, its my choice to not wear a headscarf and thats ok in Islam, maybe in a few years I will but not just yet...so I guess what I mean is sometimes I think its easier for those girls who look Muslim to be included because school know what they have to do but with me theyre like....er is she isnt she? These accounts highlight Hussains (2009) point about how it is important that schools should recognise the different degrees to which Muslim pupils practice Islam. Hussain (2009) found similar findings in that it was often those Muslim pupils who did not practice their religion to the same degree as their Muslim peers who felt excluded. My, perhaps, limited understanding of Racism and Islamaphobia, has led me to believe that it is related to when one person discriminates against someone who is of a different culture, race, or religion. Indeed the research by Tyrer & Ahmad (2006) suggested that Racism and Islamaphobia had been initiated by someone of a different religion or race to the participants. However, interestingly, the above quote highlights within-group discrimination which was experienced by one female Muslim pupil from another. This is perhaps an area that schools need to be aware of. The F2 viewpoint supports the evidence that Islamaphobia exists towards the Muslim population (Hussain, 2009). Hussain (2009) reported how Islamaphobia was the most tolerated discrimination reported by Muslim students. The pupils who identified with F2 highlighted that school staff had little awareness of what Islamaphobia was, despite Racism being taken seriously. Therefore a possible explanation for the results found by Hussain (2009) is that school staff do not have adequate information around what Islamaphobia is. It is perhaps interesting, that the pupils who recognised this as a barrier to being included within school, were also pupils who wore headscarves and this issue perhaps relates to the finding by the Federation of Student Islamic Societies (2005) that Islamaphobia is a greater barrier for female Muslim pupils as their Muslim identity is more evident through wearing the hijab. Pupils who identified with F2 also spoke of the importance of integration and therefore perhaps they view the existence of Islamaphobia as a barrier to successful integration. Indeed Khan (2006) found that Islampahobia was seen as a barrier by Pakistani men into integrating successfully into society. What struck me most, about the accounts that the participants gave, about Islamaphobia, was the irony and humour that was present throughout. In addition the pupils appeared to see a positive or worthwhile element in these situations, for example one participant said, I mean its whats going to happen when we go to work and stuff, so it just really gets us ready for the real world, and what kind of people and attitudes like we will get. This point made me reflect on the concept of Muslim schools, in which pupils would inevitably face little opposition and questioning regarding their decisions and opinions. It also highlighted the point made by the Open Society Institute (2005) who suggested that school structures Muslim pupils thinking around how society will treat them, indeed this appears to be evidenced in the previous quote as the pupil was expecting that she would face similar attitudes in the workplace to those she experienced at school. It could be argued however that a mixed school setting enabled these pupils to build a level of resilience to these situations; demonstrated through their humour. Such a positive reaction to negative experiences contradicts those stereotypes of the female Muslim as a victim as seen in Ellis (2000) Breadwinner. The area of swimming and PE was presented as an area in which inclusive practice needs to be adopted for many of the participants. However it was found that there were differing interpretations of how this should be achieved. For example F3 (negative) explained that they would want to go swimming and carry out PE with only girls; however they would not necessarily need to wear leggings or long sleeved tops in the swimming pool, or trousers for PE. The overarching theme here was that the inclusive practice was in the physical segregation from males during these activities. The F4 viewpoint was similar in that they wanted to be segregated from males during this time, but asked in addition for additional privacy, such as to have a private changing cubicle and for the swimming pool to be closed off to the public. Furthermore they wanted to wear trousers during PE. However in contrast to this the F3 (positive) viewpoint did not believe that they needed to be segregated from males during PE or swimming but that inclusion was about being able to cover their body through wearing long sleeved tops and leggings in the pool, and jogging bottoms for PE. Therefore these examples illustrate how there is not only a continuum of inclusion, but there are also different approaches to this, with some feeling that boys can be present if they cover up their body, and others feeling that boys should not be present and they therefore do not need to cover their body. The interpretation of inclusion for these pupils is therefore wholly dependent on the individual and suggests implications for school in the way that they approach these areas. The literature around collective worship and prayer has highlighted the importance of prayer for Muslim pupils (MCB, 2007). Indeed F1 exemplifies this view as pupils exemplifying this factor highlighted the need for a purpose built prayer room, washing facility and extra prayer opportunities during Ramadan. This finding therefore rejects Haws (1995) finding that Muslim pupils felt reluctant to practice their religion within a mixed cultured school. There is also research which calls for a greater representation of Islamic Acts of Worship (Samad, 2010). However the importance of Islamic prayer was not a view held by all participants, and participants loading on F2 saw more importance in taking part in Collective Worship rather than Islamic prayer. These pupils viewed Collective Worship as a way of being able to become integrated within school and also display respect for pupils of other religions. An overwhelming theme amongst three of the five viewpoints was that teachers needed to have an understanding of Islam. This is perhaps problematic when we take into account how little training is provided for teachers before and during their career in relation to the needs of Muslim pupils (Huber-Warring & Bergman, 2007; Callaway, 2010). Such practices have serious implications for school as The Commission for the Racial Equality defines institutional racism as, organisational structures, policies and practices which result in ethnic minorities being treated unfairly and less equally, often without intent or knowledge. (DfES, 2003, in MCB, 2007, p.15). Therefore this is an example of why greater understanding is needed within school. This theme of understanding permeated through other areas of inclusion for example one pupil stated: Sometimes I bring my own food to eat, or stick to the vegetarian stuff, school have halal food but sometimes I think, ye but is it really halal food, I mean like if the dinner staff have not prepared it properly then its just ruined it, they don seem to get that bit, its like as long its halal when it arrives that means its halal, its not like that. In relation to this area the pupils felt that training would help support the staff to understand Islam. The F1 viewpoint highlighted how simply carrying out inclusive practices such as ordering halal food was only a part of being inclusive, as without an underlying understanding there was no way that a fully inclusive approach could be adopted. The provision of food was viewed as significant within the F1. However there were again degrees to the extent to which the provision of food should be carried out. For example participants loading upon F3 (positive) did not view their school catering for their dietary requirements as important. This research study invited all female Muslim pupils within secondary schools in the LA where I worked to participate. This was done to encourage diversity within the p-set, such as participants from different ethnicities, branches of Islam (See Figure 1 for more information) and generations. Little evidence emerged relating to differing views based upon these demographics, except perhaps for F3. Interestingly both these participants were first generation Muslim, and identified that their parents did not speak English. However these two participants had contrasting views on how this should be addressed, with one pupil encouraging and wanting to act as a translator and with the other pupil reflecting that this would not be helpful. Therefore perhaps a deeper understanding needs to be gained in relation to pupils whose parents do not speak English, as there is evidence from F3 that the way to approach this issue is not clear cut. I feel that this piece of research has also provided opposition for those post 9/11 and July 2007 attitudes and stereotypes of Muslims. After these incidents the connotations of this religious group have been largely negative, with descriptions of extremism and anti-Westernisation. Perhaps nothing could distil this assumption more than the views provided by those pupils in Factor 2. For these pupils, being Muslim is about integration into a multi-cultural society. These pupils are open and enthusiastic to learn about others, and in turn have a healthy attitude to others learning about themselves. Perhaps most pertinent to this point, is the finding that three of the five viewpoints highlighted the need for staff to have an understanding of Islam. This may suggest that a real barrier to the integration of this religious group within society, is the lack of understanding and openness by non-Muslims. Interestingly discussions during the FGs and informal conversations during the Q-sort activity highlighted a significant point. The pupils explained that they would not want to live in certain areas which were densely populated by ethnic minorities. Pupils explained that in such areas there was a high anti-Muslim atmosphere. The use of the term atmosphere caused me to acknowledged that Racism and Islamaphobia are not purely verbal, but are non-verbal, and thus the ethos of a school could positively support Muslim pupils to feel included. Pupils felt that such an atmosphere existed in areas with high numbers of Muslims because the non-Muslim population feel threatened. Pupils drew upon their experiences of visiting families in such areas. They also acknowledged that wearing the hijab made their identity more visible to others in such areas, thus supporting the research which suggests that female Muslim pupils who wear the hijab are more likely to experience discrimination and prejudice. These comments led me to acknowledge that the experiences of these female Muslim pupils within a predominantly white area were possibly very different to those densely populated by ethnic minorities. This supports the notion that views are contextually dependent, and highlights why it would be problematic to generalise the findings in the current research, to other female Muslim pupils. 5.3. Was Q fit for purpose for this study? The aims and objectives of this study were as follows: To elicit the views of female Muslim pupils concerning how a secondary school setting can be inclusive of their needs To elicit many voices To provide difference in views to emerge To reduce researcher power in the research process The following text will now evaluate how well the study met each of the four aims. 5.3)1. To elicit the views of pupils The research study set out to work with pupils, and this is indeed what happened. It could be argued that during the process of creating the Q-set I engaged with the literature and consequently chose to go against the aim of listening to the views of the pupils. However the items which were created from the literature were taken back to the participants, and they were asked whether this information was relevant. Consequently, the participants views of the information from the literature were the deciding factor on whether this information was included. Therefore I feel that eliciting the views of the pupils remained the main priority throughout. I also feel that this aim was apparent during the interpretation stage of the data, during which it was the participants who were able to elicit their views around a final factor solution, and consequently, their interpretation of the most accurate factor solution was chosen. 5.3).2. To elicit many voices The research study set out to include as many participants as possible. As a result all secondary schools in the LA were invited to take part and all female Muslim pupils within each secondary school were invited to participate. There was no criterion for participation other than being; female and Muslim within a secondary school setting. Pupils from varying ethnicities, generations of Muslim and year groups were all invited to take part. Furthermore this research study enabled 19 out of 25 voices to be included in the analysis, and employing manual rotation enabled an additional participant to be included (from 18 to 19). Consequently this aim of the research remained paramount throughout the data. 5.3)3. To provide difference in views to emerge This study has also highlighted the range of views in existence within this participant group. Such findings possibly highlights the difficulties in research which minimises diversity such as that by Haw (1995) who employed grounded theory and found consensus amongst the pupils in the study. I feel that the existence of eliciting a range of views is also evident through the differing factor viewpoints which exist, and furthermore through the existence of a bipolar factor which highlights how two participants viewed the area of inclusion in very different, almost opposite ways. 5.3)4.To reduce researcher power Researcher influence could be argued to be present at the very beginning of a research study through the decision about what to research and what methodology to use. However this research did allow the participants some agency in the area of topic, through initially meeting with them and discussing what was important and relevant to them. Consequently the area of inclusion was selected by the participants. The research method of Q was indeed selected by myself as a researcher, however I would argue that this was on the basis that other objectives of the research could be met such as eliciting the voices of many pupils and exploring a range of views. In addition, the current research tried to address the area of researcher power by inviting participants to take a more active role in the research through being Q-facilitators. This role would have allowed the participants to take responsibility of administering and recording the Q-sorts of other participants. However the participants did not want to be involved with this aspect of the research and it was later reflected that a power imbalance could have been created between participants. The power of the researcher is also very much limited within Q, due to having limited influence on the exact voices which are elicited, and how these are placed into factors, as this is the task of PQ Method. In addition the interpretation and representation of the factors includes the participants. It is possible within Q for participants to interpret the factors and describe how they should be represented; this study adopted this approach and also enabled participants to have agency in the final factor solution. Furthermore, the Q-set items were created through discussions with the participants and their exact wording was kept intact and included within the statements. Therefore I feel that the research study continued to provide opportunities which reduced the power, which I had as the researcher. 5.4). Limitations and strengths of the study This section will highlight possible limitations as well as acknowledge strengths of the study, firstly drawing upon my reflections and evaluations as a researcher, and secondly drawing on the views and evaluations made by the participants themselves. 5.4)1. Reflections and evaluations of the researcher Limitations with regard to the method such as generalisability, reliability, validity and representativeness have been addressed previously in the Methodology Chapter. Therefore this section will avoid duplicating any critique provided earlier and will instead focus on the more specific limitations of this particular study. 23 of the 25 participants completed the Q-sort activity in school-time before or after lunch and therefore had the accumulated time of a lesson combined with lunch time which was ninety minutes. Some participants took a considerable amount of time to complete the Q-sort due to constantly reflecting on the position of their items, and changing these as necessary. In contrast, two participants had the accumulated time of two lessons to complete their Q-sort, which was about two hours. I felt that the later amount of time allowed participants more time to finish their Q-sort. Therefore in future it would be worthwhile to allow more time for the participants to complete the activity. The current study set out to involve participants from a range of secondary schools within the LA; unfortunately only one secondary school was involved. I feel that this is a limitation as a more varied sample would have allowed a deeper analysis in relation to the demographics of the pupils, especially in the context of a school setting. Another limitation of this study relates to item 28: If school did not have collective worship. In relation to this all items contained in the Q-sort were worded positively, that is, in relation to what could be done, rather than could not be done; this is with exception of item 28 which was negatively worded. The initial rationale for this, was that a pupil had highlighted, that collective worship not taking place would have been inclusive of her needs. However it was acknowledged throughout the Q-sort activities that the existence of not in the statement caused some confusion for the participants when sorting the item. In addition I acknowledged during viewing the factor arrays how this statement resulted in me having to shift the meaning of the statement to a positive in order to understand it in relation to the other items. Therefore, in future research, this item should be altered so that it reads: If school had collective worship. It is perhaps a strength of the research that social constructionism was accepted as the philosophical underpinning to the research; this is because the pupils implied how their views would be different to female Muslim pupils living in areas of high ethnic populations, thus highlighting the socially context dependent nature of knowledge. There are however limitations in this, in that this perhaps limits the so what question as the research can not be used to make claims about how transferable the findings are to other female Muslim pupils. At times being a non-Muslim slowed down the conversations and discussions as I had to pause the participants in order to seek clarity around meanings and phrases used. Engaging in this research topic was also daunting, as I am not Muslim or even part of an under-represented group. This feeling was exaggerated by the opinions of Callender (1997) who felt that being a black female teacher and researcher gave her greater insight into the topic area of black pupils within the education system, and Mirza (1992) who explained that like her interviewees, she had originated from the West Indies, was young and therefore had insight into the experiences of young, black women. However this concern led me to be thorough in my approach to the research, for example I would engage in conversations with the participants in order to understand what they meant, instead of accepting my interpretation of what they were saying was the same as theirs. I also feel that this resulted in me being cautious about the involvement I had in the interpretation of the research, thus allowing the participants more involvement than is probably expected within a Q study by allowing them to choose the final factor solution. I accept that this approach created a naivety around myself which was perhaps somewhat evident to the participants. However I feel that this was indeed a strength of this research. And this area will be discussed further in the following section. 5.4)2. Reflections and evaluations by participants In keeping with the objective of the study to elicit the viewpoints of the participants I wanted the participants to give feedback on the process of the research in relation to the method of Q. All of these accounts and reflections were captured through the audio-recordings either in the FGs or during the Q-sort activity. My naivety was indeed evident to the participants throughout the study, with one participant saying:,What Ive most enjoyed is teaching you Miss, have you learnt a lot? On reflection I feel that this evidences the fact that there existed little or no power in balance between myself and the participants, and to a certain degree it could be argued that the participants were empowered through this reverse teaching process. This example perhaps highlights the positives of the researcher being from a different background to the participants. Another qualitative reflection by one participant was evident in the following account: When you first came in to speak to us I thought it was a bit strange, I thought you must be Muslim, or maybe wanting to be Muslim, people dont usually show an interest in our religion, so yes, so it was nice to talk to you, and like when weve finished the activity thing youve sat and chatted with us about stuff and youre interested. Its funny actually because I didnt realise that people dont ask. I went home and told my mum that youd come in, and, yes, wed talked about religion and like stuff like that and she said, well dont people ask you at school, and I was like, errr, no, it made me think, like that they actually dont. I feel that this quote illuminates several areas of importance. Firstly I feel that this participant highlights the respectful relationship that existed between us. This therefore evidences how I met the ethical approach of respect. Furthermore I feel that it suggests that the research experience was a positive one for the participant. In relation to the research findings it perhaps suggests that some pupils welcome non-Muslims showing an interest in their religion. In relation to reflections on the practical elements of Q, participants expressed that it was of benefit that during pilot studies I had presented them with an example distribution grid and explained what they would have to do during the activity. They explained that this had made the task of Q-sorting seem less abstract. Participants also commented that the activity of sorting statements on a distribution grid was unique and for that reason they enjoyed the activity. All participants expressed that they had enjoyed completing the Q-sort because the items within it were relevant and meaningful to them. Interestingly one participant expressed, Its allowed me to learn more about myself. I asked the participant to expand on this and she explained how she had never had the opportunity to take time to think about what was most important to her in relation to being a female Muslim pupil in a British secondary school. Other participants also agreed with this comment. This was an interesting comment, as it appeared that the behavioural component of the Q-sort had allowed participants to order their views, suggesting that prior to this they had somehow been in existence without any order or frame of reference. Participants expressed that they found it particularly hard to place statements towards the -6 area on the distribution grid and gave reasons related to the fact that the majority of statements referred to something that would make them feel included and so they had to invest considerable effort in each statement. Some participants found the 0 column a confusing element. Interestingly some pupils described this column as it depends. For example within the F2 viewpoint item 3: If non-Muslims took an active role in Islamic-themed assemblies was placed in the 0 column. The meaning of this to many pupils was that they would feel included if this happened but it depended upon the respect that non-Muslims would show during this time, and therefore it may actually make them feel excluded if non-Muslims participated and behaved disrespectfully. Therefore in future it may be helpful to tell participants that the 0 column may also contain statements that for them does not have a clear cut relationship with the area under study. 6.0) Implications, recommendations and conclusion. 6.1) Introduction This section will provide a discussion relating to what the implications of this research are for schools, for EPs and for the pupils themselves, this section will therefore aim to answer the third research question which is: What are the implications for schools and EPs in relation to the viewpoints provided by the participants in the current study? Through doing this I hope to answer Yardleys (2000) third qualitative criteria of impact and importance. The passage will then highlight possibilities for future research; before finishing with a brief conclusion. 6.2). Implications 6.2)1. Implications for Schools The factor viewpoints within the current research have highlighted how schools will need to carefully consider their provision. Figure 11 and 12 were created in order to provide schools with some structure around the areas they may need to consider. Figure 11 highlights areas which are specific to female Muslim pupils and Figure 12 outlines areas which are not specific to female Muslim pupils but will still be of relevance to them. It was acknowledged in chapter 2 that the British Councils (2010) outline of inclusive practice could support schools; however Figures 11 and 12 highlight specific areas and Figure 11 is dedicated to female Muslim pupils. In addition, both Figures have been formatted in 3D; this is in order to give the illusion that inclusion is multi-faceted. It was felt that information provided in Figures 11 and 12 could support school in auditing their provision. I refrained from including specific examples of what inclusion may look like in order to avoid stereotyping what inclusion is and to prevent the assumption of a one size fits all approach. Schools therefore need to collect information around their female Muslim pupils about what inclusion may look like in each of these areas. It may be for example that in relation to dress code inclusion is accepting that a female Muslim pupil may not wear the hijab. The implications therefore are that that schools need to take account of the individual, rather than assuming that what is relevant for one pupil is relevant for all. Figure11. Areas of Inclusion for female Muslim pupils . SHAPE \* MERGEFORMAT Figure 12. Areas of inclusion for Muslim pupils SHAPE \* MERGEFORMAT The viewpoints elicited by some pupils highlighted the importance of having their needs included, but alongside, rather than separate to other pupils. Such pupils found that inclusive practices such as private prayer actually resulted in them feeling excluded as they were separated from the school community. In addition, some pupils did not want to be segregated from male pupils during swimming or PE as they felt it was appropriate to participate with them, as long as they were able to wear the appropriate clothing. Therefore schools need to take into consideration how inclusion can be provided alongside other non-Muslim pupils. The Factor 1 viewpoint highlights how inclusion for some pupils is about setting up an environment in which the pupils feel as though they can practice their religion and feel comfortable in doing so. It is therefore not about elements of inclusion such as providing social opportunities within school to celebrate Eid. These pupils do not want school to go to additional lengths to create events and in the words of one pupil would like to be left alone get on with it. In order for schools to be inclusive for these pupils they should provide resources and provision for these pupils such as the prayer room and the right to wear a headscarf (without asking) and allow these pupils to practice their religion within the school environment. These pupils value independence and so would appreciate being able to practice their faith without others becoming involved. These pupils do not value communal prayer and the opportunity to learn about other faiths and so it may be useful if schools could provide these opportunities as optional. This optional emphasis on engaging with other pupils in school during celebrations, events and learning tasks which are religion orientated is needed as pupils loading on the Factor 2 viewpoint would welcome such opportunities. This means that subjects (where possible) should have an optional emphasis, and so do opportunities for sharing and learning about one anothers faiths. Events such as Eid celebrations in school should be on offer as pupils who loaded on Factor 2 suggested that they valued these collective times, however these should remain optional as Factor 1 pupils would prefer to celebrate Eid at home with famiy rather than in school. The Factor 3 (positive) viewpoint highlights the significance of Muslim others. Therefore in schools which have small numbers of Muslim pupils care should be taken to allow these pupils to be able to interact with one another. Factor 3 pupils highlighted the significance that Muslim others played in them feeling included. As a result when considering placing pupils in forms or classes the numbers of Muslim others should be considered. This has further implications in schools where there may be only several Muslim pupils. In such contexts it is important that school facilitates opportunities for these pupils to mix. Care should also be taken to develop a staff team which includes Muslim teachers. This viewpoint also highlights the importance of having a translation service available in order that their parents can be engaged with their education The Factor 3 (negative) viewpoint highlights the importance that the curriculum plays in relation to these pupils feeling included. Schools may need to consider the subject areas which they offer to pupils and develop optional subjects which are more Islam orientated. Schools need to develop their syllabus in line with government guidelines, however where more Islamic-based subjects cannot be included as options for example at GCSE level it may be possible to offer these as additional learning opportunities for pupils. Schools also need to consider the resources on offer in the library such as books on Islam. However it is important that these resources are handled with respect and therefore it may be necessary to give school staff input on this and provide an alternative area where these resources are kept. Factor 3 (negative) pupils highlight the importance of being educated alongside females in the absence of males. This may not be possible in a British school system; however, care can be taken to place pupils in seating positions where they feel comfortable. Many schools sit pupils in alphabetical order, this may result in mixed sex seating patterns, and therefore schools should be mindful that this may not be the most appropriate seating method for Muslim female pupils. One way of achieving inclusive practice in this area is to allow pupils some agency in this process by asking them who they may want to sit with and planning the seating arrangements from this. The Factor 4 viewpoint highlights that inclusion is important during extra-curricular and out of school activities. School trips therefore need to be planned carefully, such as the location and the activity. School events also need to be considered carefully, for example Muslim female pupils may not wish to attend a school Disco and so alternatives need to be offered. Out of school events need to carefully consider the provision of food. For example it is possible that pupils could take their own food; however, school trips which may involve overnight stays mean that pupils would be expected to bring a considerable amount of food which may not be appropriate or possible. As a result all school trips and outside events should be planned in a way which is inclusive of female Muslim pupils. The time in which after school activities are carried out also needs to be planned carefully. In doing so, those pupils who attend Mosque will not miss out, and furthermore such an approach will not draw attention to those pupils who do not attend Mosque. This is important as Hussain (2009) found that pupils were just as likely to feel excluded if they were seen to be judged as being less Muslim because they did not practice their religion in the same way. For the same reasons, the location of school events should also be carefully planned The recognition of the lack of understanding within schools has implications for training. Schools could develop professional development opportunities for staff, and will need to be aware of the limited knowledge that newly qualified teachers and trainee teachers may have in this area. In relation to this some pupils explained that having a member of staff who was Muslim resulted in this staff member becoming responsible for dealing with difficulties related to Muslim issues. The pupils felt that this prevented other teachers from developing an understanding because the Muslim member of staff was seen to be able to do this. This highlights the importance of developing a whole school approach to understanding inclusion for female Muslim pupils, rather than attempting to address it through one or several key members of staff. It may be helpful for (female) Muslim pupils if school provided an open day before they began. This could be an open day for all pupils; however information would be available around areas relating to the inclusion of Muslim pupils. For example, some pupils who wore the hijab expressed that they were anxious about starting secondary school as they were unaware if they had to ask if they could wear the hijab. Therefore during this open day current female Muslim pupils could wear the school uniform in order to show perspective pupils what was on offer. In addition school could provide information about the school uniform policy. As a result an open day would alleviate pupils worries and anxieties by informing them prior to starting school. Pupils could also have the opportunity to look at the provision, such as if a prayer room was available. Some of the inclusive practices that the pupils mentioned are dependent upon school finance such as a purpose built prayer room. Schools should therefore consider the implications and costs that inclusive practices may require during the planning stage. In summary of the implications, schools need to become skilled up in the area of inclusion for female Muslim pupils; the implications are not merely ethical, but also legal. 6.2)2. Implications for Educational Psychologists (EPs) Through this research journey I have come to comprehend the complexity of inclusion in relation to female Muslim pupils. In the evaluations as a researcher I commented upon my naivety as a white non-Muslim carrying out this research, yet over the past few months I have found myself engaging with others around the issue of inclusion for female Muslim pupils. A prominent area in discussion has been the hijab, and conversations have been held in which others have commented on the oppression that this represents; this has included those who work in Educational Psychology. Therefore this research may have conceptual rather than practical implications for EPs, in that it may help to illuminate their inaccuracies in Western perceptions of female Muslim pupils, and provide them with healthier perceptions of this misunderstood population. In relation to practical implications, the current research has provided a rationale for why working with the school system can impact positively on pupils. For example, instead of attempting to change the Muslim pupils thinking around inclusion, the EP can work with the school to become a more inclusive environment. Diagrams 11 and 12 may be used by an EP to support school to audit their current provision and address what else they need to do to provide an inclusive setting for female Muslim pupils. However this has obvious limitations if EPs hold inaccurate theories around female Muslim pupils and inclusion. Therefore EPs may need to receive training around this area. Indeed in my current training there has been little time dedicated to meeting the needs of pupils from ethnic minorities and no focus upon the specific needs of Muslim pupils. Therefore it would be of benefit if LAs invested in training staff around the needs of (female) Muslim pupils, and if the Doctorate programme for Educational and Child Psychology invested time in educating trainees around this area. Supporting the understanding of education staff, is also important in enabling them to identify how they can best include female Muslim pupils on an individual rather than collective basis. One way to achieve this could be through consultation in schools and by delivering training to school staff, including non-teaching staff. EPs are research-practitioners, which means that they are equipped with skills for carrying out research. As a result EPs could carry out project work which could replicate the current study to identify the needs of female Muslim pupils in school. However such work may be at a reactive level, in that schools may only ask for support around this area when there appears to be a difficulty in this area. Therefore ideally an EP could work at a preventative level; delivering training to schools in order to build their skill set. There is also opportunity for EPs to work at a multi-agency level, for example in the LA where the research was carried out there exists the Ethnic Minority and Traveller Achievement Service (EMTAS). This service provides support to raise the achievement of all minority ethnic groups of pupils, and therefore collaborative opportunities to disseminate information around the area of inclusive practice for female Muslim pupils would be a possibility. There is also an opportunity for an EP to carry out action research. This could be done to promote systematic investigation into the factors identified by the pupils. For example a school could approach inclusion in the ways suggested by the pupils in the current study, and then data could be gathered pre and post the implementation of these to generate a investigation into the impact and effectiveness of the change. EPs are currently required to produce psychological assessment and advice to fullfil the Statutory responsibility of the Local Authority. This process requires parental views to be gathered around the childs presenting issue. There are therefore implications for the role of an EP when working with the parents who may have EAL as F3 highlighted that there are differing views around how those in education should engage and seek the views of parents of female Muslim pupils. Therefore the implication for EPs is that the method of eliciting the views of the parents should be carefully considered and planned. 6.2)3. Implications for female Muslim pupils This section will begin by outlining what the implications may be for the participants who took part in the study and will then discuss implications for female Muslim pupils in general. 6.2)3.1 Implications for the participants involved in this study The current research will be presented to the school where it was carried out. On initial discussions with the school it was decided that I would feed the research back to the diversity leader within school; this member of staff was the key worker for pupils from ethnic minorities. However, after reflecting upon the viewpoints of the participants in the current study it would perhaps be more helpful to feed this research back on a larger scale, as participants identified that schools should have a whole school approach to understanding, rather than having one person with all the knowledge. I hope this research will support the development of better inclusive provision. For example, staff may become aware of why pupils do not attend certain social events, and therefore alternatives may now be offered to the pupils which will benefit them. In addition, it is hoped that this research can begin to reconstruct inaccuracies around the female Muslim stereotype. This may not be easy to achieve, as stereotypes remain evident and embedded within the media and literature (Sensory & Marshall, 2010). Therefore more active involvement with staff may be needed such as myself delivering training around this issue. I will also be hoping to disseminate this research to the other EPs within the LA, as well as the EMTAS team who support pupils, parents and schools around issues of ethnic minorities. Therefore such research may support those (mainly white) professionals who work with families and pupils. This may have implications for mothers of the female pupils as Shahs (2009) research found that white professionals had stereotypes of Muslim mothers. Therefore this research may also help to reconstruct stereotypes around Muslim females who are mothers. One pupil also reflected upon the Q-sort process, highlighting that it had made her become more aware of her own needs in relation to inclusion. Therefore on a personal and individual level I hope that this participant group have developed a greater understanding of themselves. I also feel that the positive accounts offered by the participants in relation to taking part in this study should be viewed as a positive implication. Some of these participants acknowledged that they had never had a non-Muslim individual show an interest in them as female Muslim pupils, and they went as far as thanking me for this. It may also be significant and ultimately a positive expereince for them that I was a non-Muslim who was carrying out this study, as these participants acknowledged that they had expereinced negative attitudes from the non-Muslim population. Consequently it may allow them to acknowledge that non-Muslim individuals can react positively to diversity and perhaps this will support their views around the wider community and society. 6.2)3.2 Implications for female Muslim pupils On a wider scale it is hoped that this research may begin to add to the growing evidence which aims to dismantle the stereotypes that exist around female Muslim pupils. Consequently, as people draw upon these reconstructions, their attitudes may alter towards female Muslim pupils and this would have a positive impact upon this group. However, I accept that in order to change the constructions of the stereotypes more effectively I may have to be more active in spreading the research findings. I also hope that this research will impact upon the inclusion of this population. I have attempted to create general guidelines for schools, and I have also stressed the diversity within this population to avoid assuming that this population is homogenous. I therefore hope that this will have implications in how effective schools are in supporting the inclusion of these pupils. I also hope that this research has highlighted that inclusion is not simply about how to be inclusive of those pupils who practice their religion to a greater extent, as it is also about including pupils who do not practice their religion to a greater extent. 6.3) Recommendations for future research As has been highlighted, the current study was unable to gain participants from more than one secondary school. Therefore it would be worthwhile to elicit views that exist in different contextual systems and a replication of the current study in other schools. I feel this would be beneficial as it is possible that different views may be gained from pupils in other schools. Participants in the current study highlighted that they felt that their views would be different to female Muslim pupils in areas of high ethnic populations and so it would be worthwhile to carry out the same research in other areas. It would also be worthwhile to elicit the views of female Muslim University students in order to develop an understanding of how inclusion could be achieved in this environment. This environment is arguably different in many ways to a secondary school setting. For example, there is an increase in the time that students spend outside of the educational setting and in contact with others such as in social gatherings, activities or housing. It should be noted that the Q-sort used in the current study would not be appropriate, as it does not reflect the issues related to University life. It would be beneficial if depth could be added to the current study through future research. For example a possible way of achieving this could be to explore female Muslim pupils current levels of feeling included within school, this information could be gained through quantitative measures such as surveys and questionnaires, as quantitative methods would enable whole schools to participate. At this point, school could then implement the approaches suggested by the pupils in the current study and then participants could complete the same survey/question several months later in order to analyse whether the approaches made a significant contribution to the inclusion of the pupils. Furthermore a follow-up evaluation could be done a year later. Such research may take the form of action research. 6.4) Conclusions As has been highlighted, the current research has gone some way in meeting the four aims which it set out to achieve. In addition, reflections from the participants suggested that they had enjoyed taking part in this research; their reflections would assume that this research has been successful. However, I feel that further steps to ensure that this research sets out to do what I had hoped, is in the dissemination of the findings. With regard to the school where the research was carried out I would hope that it enables them to gain a deeper insight into the variety of views that exist within their female Muslim population. Personally I feel that this school had a sound understanding of inclusion for female Muslim pupils, however, they welcomed this research as a way to develop their understanding further. For the pupils themselves, I hope that this research process enabled them to learn and understand what is required from their secondary school in order for them to feel included. Indeed the reflections from the participants themselves would suggest that such a process had already occurred. Finally I would like to conclude this research by acknowledging my role as a white Western, non-Muslim researcher, and all that stands for. I feel it needs to be understood that on reflection this was not a barrier to carrying out the research process, and if anything it enabled me to approach the research and the participants views with an open mind about what they might say, and what we might find. Consequently I would oppose the views of others who feel that being of a different culture and religion to the participants is detrimental. 7.0). References Abdi, H. (2003). Factor Rotations in Factor Analyses .In, M. Lewis-Beck., A. Bryman., & T. Futing. (2003). 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Young Muslim Women and Their Relation with Physical Education Lessons. World Journal of Islamic History and Civilization, 2 (1), 10-18. 8.0). Appendices The School Of Education. April Frearson DEdCPsy Head of School Professor Jackie Marsh Department of Educational Studies 388 Glossop Road Sheffield S10 2JA DATE \@ "dd MMMM yyyy" 30 August 2013Telephone: +44 (0)114 222 80180 Email: HYPERLINK "mailto:dedcpsy@sheffield.ac.uk" dedcpsy@sheffield.ac.ukAppendix A Ethical Approval letter Dear AprilETHICAL APPROVAL LETTER A Q-methodological Study to explore Muslim girls' viewpoints, around what they want from school to support their education. Thank you for submitting your ethics application. I am writing to confirm that your application has now been approved. You can proceed with your research but we recommend you refer to the reviewers additional comments (please see attached). This letter is evidence that your application has been approved and should be included as an Appendix in your final submission. Good luck with your research. Yours sincerely Dr Simon Warren Chair of the School of Education Ethics Review Panel cc Dr Lorraine Campbell Enc Ethical Review Feedback Sheet(s) Appendix B- Participant Information Letter The University of Sheffield Research Project Information Leaflet Muslim girls viewpoints around what they want from school to support their education. You are being invited to take part in a research project. Before you decide it is important for you to understand why the research is being done and what it will involve. Please take time to read the following information leaflet carefully, and discuss it with others if you wish. Please ask if there is anything that is not clear or, if you would like more information. Take time to decide whether or not you wish to take part. Thank you for reading this. Researcher: April Frearson What is the projects purpose and why have I been chosen? Muslim girls in secondary schools have been invited to take part in the project. The main aim of the project is to find out about your views on what you want from school from the perspective of a female Muslim pupil. These may be things that are already happening, or may be things that you would like to happen. Do I have to take part? It is up to you to decide whether you would like to take part. If you do decide to you will be given this information sheet to keep, and yourself and your parent/guardian will be asked to sign a consent form. You can leave the project at any time, and you do not have to give a reason. What do I have to do? The whole project will last for nearly a year (from April 2012 to March 2013); however, you will not be required for all this time. The project will involve information being collected around your views of what you want from school to support your education. You will be invited to a discussion group, and will complete what is known as a Q-sort. This Q-sort is made up cards, and on each card is a statement. There may be as many as 60 cards. You will then need to put the cards on a grid in front of you. The statements which you agree with the most go towards the right end of the grid, and as you agree with the statements less, you place them further to the left side of the grid. You will be invited to help other pupils complete the Q-sort activity, this will be a role known as Q-facilitator. You do not have to be a Q-facilitator and you there is more information about how to opt out of this on the consent form. . After the Q-sort all pupils involved in the project will have the opportunity to discuss their choices about their Q-sort. All discussion groups will be audio recorded to make it easier for me to remember what was said. If you are a Q-facilitator then this may take around 6 hours of your time, but this will be spread across several months. Q-facilitators will also get the chance to carry out the Q-sort activity. If you are not a Q facilitator then you may be involved in discussion groups and you will all complete the Q-sort activity, which will take around 2 hours of your time. These activities will take place in school, and during day time hours. What are the possible disadvantages and risks of taking part? Following extremely careful consideration there does not appear to be any disadvantages or risks in taking part. If any unexpected disadvantages or risks arose during the time of the project you would be told about these immediately. What are the possible benefits of taking part? Whilst there are no immediate benefits for those taking part in the project, it is hoped that this work will help support your school in learning about what you want from school from the perspective of a female Muslim pupil. You will also develop knowledge about Research methods in Psychology, skills which may be valuable in your future. What if something goes wrong? If you have a complaint you wish to share at any point during the research it should first be shared with myself the lead researcher (April Frearson) and the supervising tutor (Martin Hughes). Contact details for both can be found overleaf. Should you feel that your complaint has not been handled to your satisfaction then you can contact the Universitys Registrar and Secretary. Will my taking part in this project be kept confidential? All the information that is collected from your involvement during the course of the project will be kept strictly confidential. All data will be annonymised before being analysed, which means that you will not be able to be identified in any part of the work. No one other than myself and my research tutor (Martin Hughes) will listen to the audio recordings from the focus groups. The information taken from them will remain anonymous, and after I have listened to the information on them they will be deleted. What will happen to the results of the research project? The results of the project will be collated together and included in a Doctoral thesis. The results may be published in a journal. You will not be identified in any publication as all data will remain anonymous. You will also be entitled to a copy of the report. Who is organising and funding the research? The research project does not have any sponsorship or funding as it is part of the requirements for completing the Doctorate of Educational and Child Psychology. Who has ethically reviewed the project? The project has been ethically approved by the University of Sheffields Education Department ethics review. What happens next? Should you decide to take part you will be given the information sheet and asked to sign a consent form. Your parent/guardian will also need to sign this consent form. Please indicate on the form if you would NOT like to be included in the discussion group and supporting other pupils to complete the Q-sort activity. Thank you for taking the time to read this. If you have any further questions or concerns then please do not hesitate to contact April Frearson (lead researcher): April Frearson The School of Education University of Sheffield Glossop Road Sheffield S10 2JA The supervising tutor for this project is Martin Hughes and his contact details are as follows: Martin Hughes The School of Education University of Sheffield Glossop Road Sheffield S10 2JA Number: (0114) 2228087 Appendix C Participant and Parent/guardian consent form INCLUDEPICTURE "http://naturalrobotics.group.shef.ac.uk/images/tuoslogo_key_rgb_lo.gif" \* MERGEFORMATINET Research Project Participant and Parent/ Guardian Consent Form Title of Project: A Q-Methodological study to explore Muslim girls viewpoints around how a secondary school setting can promote and support their inclusion. Name of Researcher: April Frearson Name of pupil: _____________________________________ Year group: __________ Parents are to place initials in the following boxes and then sign the bottom of the consent form where indicated**. The pupil is also to sign the consent form where indicated*. Parent/guardian to place initials in the boxes I confirm that I have read and understand the information sheet dated for the above project and have had the opportunity to ask questions. I understand that my daughters participation is voluntary and that she is free to Withdraw at any time without giving any reason. (To withdraw please contact April Frearson on 07717736149). I understand that the data will be anonymised before analysis and I give permission for members of the research team to have access to the anonymised responses. I agree for my daughter to take part in the above research project. *________________________ ________________ ____________________ Name of Participant Date Signature If the participant would NOT like to take part in the discussion group and supporting other pupils to complete the Q-sort please place a cross in the box **_________________________ ________________ ____________________ Name of Parent/Guardian Date Signature (or legal representative) _________________________ ________________ ____________________ Lead Researcher Date Signature Copies: Once this has been signed by all parties the participant will receive a copy of the signed and dated participant consent form. A copy of the signed and dated consent form should be placed in the projects main record, which must be kept in a secure location. Date: Name of Applicant: Appendix D - Participant Information Letter (2) The University of Sheffield Research Project Information Leaflet A Q-Methodological study to explore Muslim girls viewpoints around how a secondary school setting can promote and support their inclusion. Researcher: April Frearson You are being invited to take part in a research project. Before you decide it is important for you to understand why the research is being done and what it will involve. Please take time to read the following information leaflet carefully, and discuss it with others if you wish. Please ask if there is anything that is not clear or, if you would like more information. Take time to decide whether or not you wish to take part. Thank you for reading this. What is the projects purpose and why have I been chosen? Muslim girls in secondary schools in the *********** area have been invited to take part in the project. The main aim of the project is to find out what you think can be done in secondary school to make Muslim female pupils feel included. These may be things that are already happening, or may be things that you would like to happen. Do I have to take part? It is up to you to decide whether you would like to take part. If you decide to then you will be given this information sheet to keep, and yourself and your parent/guardian will be asked to sign a consent form. You can leave the project at any time, and you do not have to give a reason. What do I have to do? The whole project will last for nearly a year (from April 2012 to March 2013); however, you will not be required for all this time. In order to collect your views you will be invited to complete what is known as a Q-sort. This Q-sort is made up cards, and on each card is a statement. The statements are all about things that may make you feel included in school .After reading each you will then need to put the cards on a grid in front of you. After completing the grid you will be asked to complete a few short questions about the statements you sorted. There are no right or wrong answers, as every pupils answer may be different, yet as important as any other. If you are involved in completing the Q sort, then this will take around 1 hour 90 minutes of your time. These activities will take place in school, and during day time hours. You will be able to complete the Q-sort alongside your peers and I will also be there in case you have any questions or to help. In order to provide further information the activity will be audio-recorded. This is in order to help me understand what types of things are important to pupils around the topic of inclusion. What are the possible disadvantages and risks of taking part? Following extremely careful consideration there does not appear to be any disadvantages or risks in taking part. If any unexpected disadvantages or risks arose during the time of the project you would be told about these immediately. What are the possible benefits of taking part? Whilst there are no immediate benefits for those taking part in the project, it is hoped that this work will help support your school in learning about what you want from school from the perspective of a female Muslim pupil. You will also develop knowledge about Research methods in Psychology, skills which may be valuable in your future. What if something goes wrong? If you have a complaint you wish to share at any point during the research it should first be shared with myself the lead researcher (April Frearson) and the supervising tutor (Martin Hughes). Contact details for both can be found overleaf. Should you feel that your complaint has not been handled to your satisfaction then you can contact the Universitys Registrar and Secretary. Will my taking part in this project be kept confidential? All the information that is collected from your involvement during the course of the project will be kept strictly confidential. All data will be annonymised before being analysed, which means that you will not be able to be identified in any part of the work. No one other than myself and my research tutor (Martin Hughes) will listen to the audio recordings. The information taken from them will remain anonymous, and after I have listened to the information on them they will be deleted. What will happen to the results of the research project? The results of the project will be collated together and included in a Doctoral thesis. The results may be published in a journal, and you will be informed if the data is published. You will not be identified in any publication as all data will remain anonymous. You will be entitled to a copy of the report. Who is organising and funding the research? The research project does not have any sponsorship or funding as it is part of the requirements for completing the Doctorate of Educational and Child Psychology. Who has ethically reviewed the project? The project has been ethically approved by the University of Sheffields Education Department ethics review. What happens next? Should you decide to take part you will be given the information sheet and asked to sign a consent form, your parent/guardian will also need to sign this consent form. Please indicate on the form if you would NOT like to be included in the discussion group and supporting other pupils to complete the Q-sort activity. Thank you for taking the time to read this. If you have any further questions or concerns then please do not hesitate to contact April Frearson (lead researcher): April Frearson The School of Education University of Sheffield Glossop Road Sheffield S10 2JA Number: 07717736149 The supervising tutor for this project is Martin Hughes and his contact details are as follows: Martin Hughes The School of Education University of Sheffield Glossop Road Number: (0114) 2228087Appendix E - Participant and Parent/guardian consent form (2) Project Participant and Parent/ Guardian Consent Form Title of Project: A Q-Methodological study to explore Muslim girls viewpoints around how a secondary school setting can promote and support their inclusion. Name of Researcher: April Frearson Name of pupil: _____________________________________ Year group: __________ Parents are to place initials in the following boxes and then sign the bottom of the consent form where indicated**. The pupil is also to sign the consent form where indicated*. Parent/guardian to place initials in the boxes I confirm that I have read and understand the information sheet dated for the above project and have had the opportunity to ask questions. I understand that my daughters participation is voluntary and that she is free to withdraw at any time without giving any reason. (To withdraw please contact April Frearson on 07717736149). I understand that the data will be anonymised before analysis and I give permission for members of the research team to have access to the anonymised responses. I agree for my daughter to take part in the above research project. *________________________ ________________ ____________________ Name of Participant Date Signature **_________________________ ________________ ____________________ Name of Parent/Guardian Date Signature (or legal representative) _________________________ ________________ ____________________ Lead Researcher Date Signature Copies: Once this has been signed by all parties the participant will receive a copy of the signed and dated participant consent form. A copy of the signed and dated consent form should be placed in the projects main record, which must be kept in a secure location. Appendix F Focus group questions and Dialogue of Consent Focus group questions What happens in school to make you feel included and why does it make you feel included? What else could happen in school to make you feel included? What happens in school that does not make you feel included? Focus group dialogue of consent I would like to thank you all for coming. Today we are going to have a discussion group which will last around 40 minutes. If at any point during the activity you would like to leave then that is fine. If you decide after today that you do not want to return then that is also fine. All the information you provide today is confidential, that means that what we discuss today should remain amongst the people in this room, that is unless you tell me something that makes me feel worried about your safety and then I will have to share this information with an adult in order to make sure that you are safe. The conversations today will be recorded; if this is not ok you can ask this to stop at any point. My research tutor may also listen to these recordings but he will not know who you are by name. Has anyone any questions before we begin? Appendix G Initial themes identified Peers School uniform Prayer facilities Islamic celebrations Diet/food Ramadan Parents voice Collective worship PE facilities PE kit Staff Other curricular areas Appendix H Additional themes identified Religious Education curriculum (RE) Translation Sex and Relationship Education curriculum (SRE) Racism/Islamaphobia Swimming Appendix I Oral instructions for the Q-sort activity Today you are going to complete the Q-sort activity. This will take up to 90 minutes to two hours. If at any point during the activity you would like to leave then that is fine. If you decide after you have done the activity that you do not want the results of your activity included in the study then that is also fine and you can find information about how to withdraw on the information letter you received. All the information you provide today is confidential, that means that your Q-sort and what you say will not be shared with anyone outside of this room other than myself and my research tutor. However if you say something that makes me worried about your safety then I will have to share what you say with another adult. On the desk in front of you there is a grid, an envelope, some instructions and a pen. In the envelope are 64 statements that all refer to things that could make you feel included. I want you to imagine that you are going to a new school where there are no Muslim pupils and where they do not know what to do to make a Muslim pupil feel included. You are going to imagine that when you sort the statements you are sorting them in a way that tells this school what would make you feel included and not included. It is almost like imagining that you are in an ideal world and anything you ask can be done, so think really carefully. There is a sentence on the board which reads As a female Muslim pupil I would feel included in school... All the statements in the envelope finish this sentence and are to do with things about inclusion, so for example, If I could wear a head scarf for P.E. If you forget how you need to sort the statements read the sentence on the board to remind you. There are no right or wrong answers- I am interested in YOUR opinions. You are now going to read the instructions on your desk, I am going to stay in the room and please ask me if you are unsure or question anything, I am here to help. Appendix J Written instructions for Q-sort activity This study is interested in what can be done in secondary school to make Muslim female pupils feel included. You will be presented with 64 statements, and each statement will be on a card. The statements are all about things that may make you feel included at school. You may agree or disagree with some of statements. Read each statement and think and ask yourself the question, As a female Muslim pupil I would feel included in school... when considering each statement. All the statements finish this sentence and are to do with things about inclusion, so for example, if I could wear a headscarf for P.E. It does not matter if the statement refers to something that you have not experienced before, all you need to do is imagine that all the statements refer to actions and events which would be carried out in school. To begin with you will sort the cards into three piles; Pile one - statements which you agree with Pile two -statements which you disagree with Pile three - statements that you are neutral about or are not sure about putting them into one of the other two piles. Next you will think about the pile that has statements which you agree with and you will have to decide how much you agree with each statement in relation to how included it would make you feel. The more you agree with the statement then the further it goes on the right hand side of the grid (towards +6). If for example you slightly agree with the statement then you might put it at +1 or +2, if however you really agree with the statement you might put it at +5 or +6. Then you will think about the pile which you disagree with and you will have to decide how much you disagree with each statement. The more you disagree with a statement then the further it goes on the left hand side of the grid (towards -6). If for example you slightly disagree with the statement then you might put it at -1 or -22, if however you really disagree with the statement you might put it at -5 or -6. Then you will think about the pile of statements that you are neutral about or are not sure about putting them into one of the other two piles, and you might place some of these in the 0 column. You might think that you agree a bit with some and so may put them at +1, or you might feel that you disagree a bit with some and so you may put these at -1. You might change your mind about where you initially put the cards and so you may want to move them around as you complete the grid. You can move the cards at any time, and as often as you want to. There are no right or wrong answers because I am really interested in what you think. It is quite normal that different people will have different views about things, and so do not worry where your peers are placing their statements. No one else will see what you place on your grid except the researcher (April) and a University tutor. Your answers will be made anonymous after today (this means that your answers will not be linked to you by name). Once you have finished moving the cards around and you are happy about where you have put them you can leave them on the grid and you do not need to touch these before you leave. You can then answer the questions which are at the bottom of the grid. If you have any questions during completing the grid then please feel free to ask them. Thank you for taking part and helping me with this study. Appendix K - Q-sort distribution grid (displayed on page 175) It should be noted that the example displayed on page 159 is significantly smaller than the actual distribution grid that was produced for the participants. The actual distribution grid was presented in A2.-6-5-4-3-2-10 +1 +2+3+4+5+6 Appendix L Post Q-sort interview questions These interviews were completed by the participant after they had completed their Q-sort. They were at the bottom of the A2 sheet which the Q-sort distribution grid was on. The questions are highlighted below. Q1. What specific statements did you find difficult to place and why? Q2. Describe why you would most agree with the statements you placed at the (+6) end of the continuum. Q3. Describe why you would most disagree with the statements you placed at the (-6) end of the continuum. Q.4 Describe any other thoughts or ideas about inclusion and exclusion in school that emerged for you while sorting these statements. School __________________ Year group __________________ Were your parents born in England? _______________________ Were your grandparents born in England? __________________ Ethnicity, for example Pakistani, Bangladeshi __________________ Which sub-group do you belong to? For example Sunni Muslim ___________________________________________________________ What do you hope to do after school? ____________________________________________________________ Appendix M The un-rotated factor matrix Factors 1 2 3 4 5 6 7 SORTS 1 SL81BS 0.5073 -0.1551 -0.1477 0.0266 0.1458 0.1011 0.0327 2 SL82BS 0.5795 -0.4432 0.3582 0.2082 -0.1600 0.1755 0.0338 3 SL92BS 0.4433 -0.4103 0.1049 0.1007 0.0755 0.1425 0.0251 4 SL91BS 0.0291 0.1528 -0.4147 0.1605 0.2101 -0.1463 0.0583 5 SL82BS 0.6012 0.3223 0.1315 0.0961 0.1120 -0.0198 0.0154 6 SL81PS 0.5415 0.2018 -0.0686 0.0417 0.1469 -0.1692 0.0424 7 SL81SS 0.3551 0.2696 0.1652 0.0768 0.1056 0.1803 0.0405 8 SL81BS 0.4931 -0.1618 0.1045 0.0139 -0.0804 -0.1563 0.0148 9 SL82MRS 0.3667 -0.1854 -0.2085 0.0484 -0.2605 -0.2173 0.0652 10 SL91PS 0.6428 -0.1238 0.2227 0.0314 0.0056 0.1606 0.0211 11 SL82BS 0.4877 -0.1923 0.1020 0.0193 0.0654 -0.4078 0.1288 12 SL111BS 0.4676 -0.0661 -0.2030 0.0321 0.1925 0.0118 0.0384 13 SL111BS 0.1077 0.1348 0.3234 0.0818 -0.2874 -0.0505 0.0435 14 SL103BS 0.2855 0.1668 0.2203 0.0534 0.0946 0.0044 0.0119 15 SL101BS 0.2296 0.2753 -0.1966 0.0981 -0.3819 -0.1234 0.0952 16 SL101PS 0.3483 0.0176 -0.2305 0.0423 -0.5744 0.2397 0.3074 17 SL102BS 0.4939 -0.4715 -0.3082 0.2227 0.0066 0.2425 0.0471 18 SL81BS 0.5713 0.0762 0.1939 0.0272 0.2403 -0.3518 0.1521 19 SL71B? 0.5213 0.0909 -0.1042 0.0195 0.2921 0.1638 0.1057 20 SL72B? 0.2603 0.0312 0.0330 0.0019 0.0343 0.1654 0.0249 21 SL80A? 0.0964 0.1191 -0.0349 0.0166 0.2001 -0.2415 0.0816 22 SL101SS 0.3412 0.0957 0.2730 0.0535 -0.1235 0.0570 0.0067 23 SL102BS 0.7411 0.0498 0.0275 0.0042 -0.1025 0.0356 0.0028 24 SL101BS 0.6733 0.0513 -0.0391 0.0063 -0.1314 0.0539 0.0073 25 SL91BS 0.5593 0.0822 -0.2650 0.0629 0.0917 0.1285 0.0251 Eigenvalues 5.4365 1.1414 1.0756 0.1806 1.0607 0.8024 0.1830 % expl.Var. 22 5 4 1 4 3 1 Appendix N Participants with significant loadings Code. Sort numberParticipant0.33 sig level Factor solution0.36 sig. level Factor solution0.38 sig. level Factor solution1SL81BS2 (0.3862)2 (0.4044)2 (0.3790)2SL82BS2 (0.6979)2 (0.7110)2 (0.7961)3SL92BS2 (0.5919)2 (0.6056)2 (0.6026)4SL91BS3 +tive (0.4867) 3 +tive (0.4878)3 +tive (0.4627)5SL82BS1 (0.7014)1 (0.7025)1 (0.6693)6SL81PS1 (0.5421)1 (0.5466)1 (0.4922)7SL81SS1 (0.4892)1 (0.4861)1 (0.4867) 8SL81BS2 (0.3853)2 (0.3949)2 (0.4481)9SL82MRS4 (0.4164)4 (0.4269)4 (0.3777)10SL91PS11SL82BS2 (0.4385)2 (0.4543)12SL111BS3 (0.3896)13SL111BS 3 tive (-0.3954)3 tive (-0.3970)3 tive (-0.3768)14SL103BS1 (0.3951)1 (0.3817)1 (0.3972)15SL101BS4 (0.5153)4 (0.4824)4 (0.5455)16SL101PS4 (0.6881)4 (0.6870)4 (0.6791)17SL102BS2 (0.6507)2 (0.6436)18SL81BS1 (0.5989)1 (0.5669)1 (0.5627)19SL71B?1 (0.4938)1 (0.4811)1 (0.4414)20SL72B?21SL80A?22SL101SS1 (0.3673)1 (0.3618)23SL102BS1 (0.5891)1 (0.5938)24SL101BS1 (0.5237)1 (0.4203)25SL91BS1 (0.4298)1 (0.4443)3 (0.4019)Green= Participants loading upon the same factor across three significance levels Blue= Participants loading upon the same factor across two significance levels Red= Participants loading upon one factor for one significance level The tables identified participants who loaded upon a factor in the three possible factor solutions. Participants who loaded upon the same factor in two of the possible factor solutions are highlighted in blue and those who loaded upon the same factor in all three solutions are highlighted in green. Participants who only loaded once across the three solutions or whose factor loading changed in a solution are highlighted in red. Appendix P - Crib sheets A crib sheet was produced for all of the five factor viewpoints. Participation information is provided at the beginning of each crib sheet in a table. The factor crib sheets can be found on the following pages: Factor 1.174 Factor 2.175 Factor 3 (positive).176 Factor 3 (negative).177 Factor 4.178 Statements ranked that were ranked within another factor at the same level are highlighted in red within each factors crib sheer. Distinguishing statements at the <0.01 significance level for each factor are highlighted in bold and marked with an *. Factor 1 ParticipantSort numberSignificance loadingSL82BS 50.7014 SL81PS 60.5421SL81SS 70.4892SL103BS 140.3951SL81BS 180.5989SL71B? 190.4938SL101SS 220.3673 SL102BS 230.5891SL91BS 250.4298 Items ranked at 6+ 37. If I could wear a headscarf * 47. If I could have extra prayer opportunities during Ramadan * 62. If there was Halal and vegetarian food available. Items ranked higher in factor 1 array than in other factors 7. If the teachers had an understanding of Islam (5) 48. If the staff had an awareness of Ramadan and how it may affect me (5) 40. If the rules about headscarves were clear when I joined the school (4) 29. If I could wear a headscarf for P.E (3) 61. If the place to pray was in a classroom (2) 17. If I had PE lessons with only girls (3) Items ranked lower in factor 1 array than in other factors 4. If I could take part in other religious faith (i.e) Christian Acts of Worship. 46. If there was a translator in school who could talk to m parents (-4) * 54. If Eid was celebrated in school (-3) 39. If all girls in school could wear trousers (-3) 21. If the pool attendants and staff who attended swimming were female (-2) Items ranked at -6 9. If extra- curricular activities were carried out in ability groups 26. If I was given careers advice 38. If I could wear a Kameez instead of a school shirt. Distinguishing statements not included above 52. If there were other Muslim pupils in school (0) 36. If my RE teacher was Muslim (0) Factor 2 ParticipantSort numberSignificance loadingSL81BS10.3862SL82BS20.6979SL92BS30.5919SL81BS80.3853SL102BS170.6507 Items ranked at +6 58. If I was allowed to have time off when it is Eid * 59. If the intensity of P.E was reduced during Ramadan 62. If there was Halal and vegetarian food available * Items ranked higher in factor 2 array than in other factors 42. If I could wear trousers in school (5) 60. If there were other pupils in school from other faiths (5) * 6. If school viewed Racism as more serious than other forms of discrimination (4) 10. If SRE education was done in an all girls class (4) 12. If staff knew the difference between Racism and Islamaphobia (3) 34. If I could learn about other faiths in R.E (2) 54. If Eid was celebrated in school Items ranked at -6 28. If school did not have collective worship 61. If the place to pray was in a classroom * 56. If there were just girls in school (no males) Items ranked lower in factor 2 array than in other factors 32. If I could study a MFL in school relevant to my culture (-4) * 2. If my teacher for SRE education was a female Muslim teacher (-3) * 11. If I could get changed for P.E in a private cubicle (-3) 55. If there were guest speakers from the Muslim community in school... (-3) 17. If I had P.E lessons with girls only (-2) 29. If I could wear a headscarf for PE 31. If there were Islamic contributions included in subjects Distinguishing statements not included above 37. If I could wear a headscarf 35. If I could take Islam studies as part of the GCSE programme of study at KS4 (0) Factor 3 (positive loading) ParticipantSort numberSignificance loadingSL91BS40.4867 Items ranked at 6+ 36. If my RE teacher was Muslim * 50. If I acted as a translator between school and parents * 64. If the teachers helped me feel proud of being Muslim * Items ranked higher in factor 3 array than in other factors 51. If school thought my parents opinions about school were important (5) * 27. If the swimming pool was closed off to the public when I was there (5) 30. If there were Muslim members of staff in school (5) 49. If the letters I took home could be translated (4) * 13. If teachers took time to find out about my hopes/plans for the future (4) * 46. If there was a translator in school who could talk to my parents (3) * 5. If all girls in school were allowed to wear jogging bottoms for P.E (3) * 8. If I was allowed to wear leggings and long-sleeved tops in the swimming pool (3) 18. If teachers had high academic expectations of me (2) 28. If school did not have collective worship (2) * 38. If I could wear a kameez instead of a school shirt (2) * 26. If I was given careers advice (1) Items ranked lower in factor 3 array than in other factors 19. If teachers said my name correctly (-5) 1.If my parents had the right to withdraw me from subjects/activities (-5) 57. If there was a washing facility near the prayer room (-5) 59. If the intensity of PE was reduced during Ramadan (-5) * 35. If I could Islam as part of the GCSE program of study (-5) * 42. If I could wear trousers in school (-4) 22. If I could study a different SRE syllabus which covered Islamic... (-4) 25. If staff took time to find out my opinion about decisions which affect me (-3) 3. If non-Muslims took an active role in Islamic theme assemblies (-3) 6. If school viewed Racism as more serious than other forms of discrimination (-3) * 14. If I was given an alternative for activities which I did not... (-1) 62. If there was Halal and vegetarian food available (-1) * 10. If sex and relationship education was done in an all girls class (-2) 43. If celebrations and school visits accommodated my dietary requirements (-2) Items ranked at -6 47. If I could have extra prayer opportunities during Ramadan * 63. If there were opportunities for whole school Islamic acts of worship 56. If there were just girls in school (no males) Distinguishing statements not included above 37. If I could wear a headscarf (1) Factor 3 (negative loading) ParticipantSort numberSignificance loadingSL111BS13-0.3954 Items ranked at 6+ 56. If there were just girls in school (no males) 63. If there were opportunities for whole school Islamic acts of worship 47. If I could have extra prayer opportunities during Ramadan Items ranked higher in factor 3 (negative) array than in other factors 1.If my parents had the right to withdraw me from subjects/activities (5) 19. If teachers said my name correctly (5) 35. If I could take Islam studies as part of the GCSE program of study (5) 9. If extra-curricular activities were carried out in ability groups (4) 22. If I could study a different SRE syllabus which covered Islamic... (4) 25. If the staff took time to find out my opinion about decisions which affect me (3) 31. If there were Islamic contributions included in subjects (3) 3. If non-Muslims took an active role in Islamic-themed assemblies (3) 39. If all girls in school could wear trousers (2) 54. If Eid was celebrated in school (2) 41. If there were resources on Islam and Muslims in the library ... (1) Items ranked lower in factor 3 array than in other factors 51. If school thought my parents options about my education were important (-5) 52. If there were other Muslim pupils in school (-5) 30. If there were Muslim members of staff in school (-5) 48. If the staff had an awareness of Ramadan and knew how it may affect...(-4) 13. If teachers took time to find out about my hopes/plans for the future (-4) 24. If teachers showed an interest in my religion (-4) 23. If I could wear jogging bottoms for PE (-3) 8. If I was able to wear leggings and long sleeved tops in the swimming pool (-3) 45. If the kitchen staff received training on the handling and prep of Halal food (-2) 7. If the teachers had an understanding of Islam (-2) Items ranked at -6 36. If my RE teacher was Muslim 50. If I acted as a translator between school and parents 64. If the teachers helped me feel proud of being Muslim Factor 4 ParticipantSort numberSignificance loadingSL82MRS90.4164SL101BS150.5153SL101PS160.6881 Items ranked at 6+ 14. If I was given an alternative to activities which I did not...* 32. If I could a MFL in school relevant to my culture 45. If the kitchen staff in school received training on Halal food Items ranked at -6 20. If I could participate in dance as part of the PE curriculum 37. If I could wear a headscarf * 38. If I could wear a Kameez instead of a school shirt Items ranked higher in factor 4 array than in other factors 21. If the pool attendants and staff who attend swimming were female (5) * 44. If the whole of school closed for Eid celebrations (5) 15. If extra-curricular activities were done in an alternative...(5) 33. If I could go swimming with only girls (4) * 55. If there were guest speakers from the Muslim community...(4) 43. If celebrations and school visits accommodated my dietary needs (4) * 16. If school avoided teaching SRE education during Ramadan (2) 11.If I could get changed for PE in a private cubicle (2) Items ranked lower in factor 4 array than in other factors 41. If there were resources on Islams and Muslims in school...(-5) 34.If I could learn about many faiths in RE (-4) 18. If teachers had high academic expectations of me (-4) 40. If the rules about headscarves were clear when I joined school (-2) Distinguishing statements not included above 25. If the staff took time to find out my opinion about decisions which affect me (2)* 56. If there were just girls in school no males (-2)* 56. If the teachers showed an interest in my religion (-2) * 52. If there were other Muslim pupils in school (-3) Consensus statements 19. If teachers said my name correctly (-2, -2, -5, -3) +5 for negative factor 3 23. If I could wear jogging bottoms for PE (1, 3, 3, 1) -3 for negative factor 3 39. If all girls in school could wear trousers (-3, -1, -2, -2) +2 for negative factor Appendix Q Confounding and non-significant Q-sorts Participant numberParticipant codeFactor 1Factor 2Factor 3Factor 410SL91PS0.50940.4405-0.12770.089211SL82BS0.33290.4182-0.01340.042412SL111BS0.32370.29000.30860.106220SL72B?0.23690.10590.01390.048121SL80A?0.1728-0.04330.1578-0.090924SL101BS0.51120.27820.00740.3557 Key Red= confounding The significance level was accepted at a 0,33 level. Factor loadings highlighted in red indicate where there are two significant factor loadings. These are confounding, and cannot be included in the analysis stage as the participant identifies strongly with two viewpoints. Green= non-significant Those factor loadings highlighted in green indicate that a factor loading was non-significant as it was below the 0.33 significance level. These were not included in analysis as the participant did not identify with any of the factor viewpoints. PAGE \* MERGEFORMAT 162 Islam Staff learning for inclusion and diversity Engaging Parents, carers and families Culturally Inclusive curriculum Ethos of respect Pupil voice Encouraging Innovation and change Responds positively to diversity High expectations and achievement for all Developing leadership for diversity and inclusion The culturally inclusive school I feel that if I am to decide upon a research area, then I will be assigning importance to an area, and suggesting that I am knowledgeable in knowing what should and what should not be researched, or what is and what is not important. This leads me to feel that the views of the Muslim girls are silenced from the start. In order to address my rationale I must give them some agency from the beginning, a choice in the direction and area of study. If I am to allow the girls to have some agency from the beginning, then this needs to be genuine, and therefore I need to consider realistically how much ownership they can have...what happens if they think it is worthwhile studying something I may not be interested in...do I go to the girls with a selected area and then give them some ownership of this, or would this mean that I am doing exactly what I set out not to do...infer some researcher power? Realisim Interpretivism Positivism At the start of the research I had an understanding of what inclusion was; however it became evident that the participants understandings of inclusion did not mirror mine, and thus suggested that there was no one truth, rather differing interpretations and therefore differing realities of inclusion. In addition there were differences in interpretation of inclusion between the participants; this led me to acknowledge that knowledge is inherently social and contextual. 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