Every coded turn behind this guide and the accompanying article, anonymised and released for reuse. Speakers carry pseudonymous codes with sex attached, so a reader can follow the same person across sessions and check any claim without learning who they are.
| Column | Meaning |
|---|---|
| quote_id | Stable identifier for the coded turn, e.g. C1_S3_x07: cohort, session, turn. |
| speaker_code | Pseudonymous speaker. F=female, M=male, U=sex unresolved, FAC=facilitator. A trailing x means the speaker could not be linked across sessions. The same code is the same person throughout. |
| is_facilitator | 1 for the convenor's turns. Excluded from every statistic in the article. |
| gender | female, male, unknown or facilitator. |
| cohort / session / session_id / session_title | Which of the three cohorts and which of the eight sessions. |
| timestamp | Position in the recording, mmm:ss. |
| speech_act | introduction, testimony, exhortation, practical-wisdom, lament-confession, question-inquiry or exegesis. |
| strength | Coded depth of the contribution, 1 to 3. |
| confidence | Coder confidence in the turn's coding. |
| themes | Semicolon-separated themes from the twenty-theme scheme. |
| marker_codes | Doctrinal marker codes. P1-P5 Pentecostal-Charismatic, E1-E6 Evangelical-Protestant, C1-C5 Roman Catholic, A1-A6 the cross-traditional ascetic-kenotic register. |
| marker_families | The families those codes belong to. |
| marker_strengths | Strength of each marker, aligned to marker_codes. |
| cultural_frames / cultural_stance | Cultural frame raised, and whether the speaker describes, affirms, negotiates with or criticizes it. |
| quote_redacted | The transcribed turn with participant names replaced by speaker codes. |
Each participant has a code carrying their sex: F for women, M for men, U where sex could not be resolved from the recording. The code is stable, so F012 in session two and F012 in session six are the same person. A trailing x marks a speaker who could not be linked across sessions, usually because their name was never audible. The convenor's turns are marked FAC and are excluded from every statistic in the article.
Participant names inside the transcribed speech are replaced by the speaker's code, and the convenor's name by [FACILITATOR]. Redaction is deliberately conservative: several participants are named Faith, Grace, Joy and Mark, and scrubbing those words would have destroyed the theological content the corpus exists to measure. Those first names therefore remain where they occur as ordinary words. Company names, church names and places are retained because the analysis depends on them. Anyone who attended these sessions may still recognise a contribution.
The A codes were first specified as Eastern Orthodox, anchored to the Philokalia, Ware and Lossky. An audit of the coded quotations found that 88 per cent of the family's instances fall in three codes whose content is pan-Christian: disclosure of suffering, detachment from worldly measures of success, and gradual transformation. No quotation invokes a practice distinctive to Orthodoxy, and the speakers attend Pentecostal, evangelical, Lutheran, Presbyterian and Catholic congregations. The family is therefore published as a cross-traditional register rather than a confessional tradition, and is excluded from tests of ecclesial affiliation. Code numbering is unchanged: A1 was O1, and so on.
The dataset ships as a ZIP containing a single CSV. The archive carries a password, so the file cannot be opened straight from a crawler or an automated scrape. Researchers can obtain the password from a@faithdriven.sg, stating briefly what the data will be used for. The contents are already anonymised; the password restricts casual access, not determined access.