Should the State Fund Religious Schools?

abstract   In this article, I make a philosophical case for the state to fund religious schools. Ultimately, I shall argue that the state has an obligation to fund and provide oversight of all schools irrespective of their religious or non-religious character. The education of children is in the public interest and therefore the state must assume its responsibility to its future citizens to ensure that they receive a quality education. Still, while both religious schools and the polity have much to be gained from direct funding, I will show that parents and administrators of these schools may have reasons to be diffident toward the state and its hypothetical interference. While the focus of the paper is primarily on the American educational context, the philosophical questions related to state funding and oversight of religious schools transcend any one national context.     

Public Support for Religious Education in the Nineteenth-century United States

The purpose of this paper is to examine the three overlapping movements during the nineteenth century that sought to provide public support for religious education. The first movement sought to fund denominational schools directly from public revenues. These publicly supported denominational schools received funds from the state in proportion to the number of students they enrolled. The second movement tried to establish common non-denominational religious schools. These non-denominational religious public schools were supported by the Protestant majority, though opposed by Catholics and Lutherans. In the third movement, the religious public schools, attempted to create schools that were nondenominational during the class hours but were denominational outside class hours.     

Pluralism in Education: The display of Islamic affiliation in French and British schools

The expression of Islamic affiliation by Muslim students in French and British schools has been perceived as particularly problematic to the extent that it has become a focal point for public and media attention. The controversies over the wearing of the Islamic headscarf in French and British public schools and the state funding of Islamic schools in Britain are case studies representing a range of issues raised by religious pluralism in education, particularly the display of religious affiliation in public schools. In France the prohibition of the Islamic headscarf in public schools provoked a national controversy in 1989. In Britain the wearing of the Islamic headscarf in public schools resulted in a localized and minor debate but the question of state funding of Islamic schools became a major controversial issue in 1990. The press coverage of the case studies is used as an analytical tool with which to examine the exchange of public information and opinion in the press on this type of religious expression. Over 1,500 press articles on the two case studies were published from 1989 to 1998 by selected French and British national daily newspapers, religious papers and education papers. A quantitative analysis of the articles measures the magnitude of each controversy and its prominence in the press. A qualitative content analysis of the articles examines actual press content and compares the primary issues, prevalent opinions and supporting arguments defining the debates in each case study.     

Patterns of Religious Education Policy in Switzerland: The Long Arm of Distanced Christians?

In spite of its different cantonal jurisdictions and traditions, the development of religious education in Switzerland over the past decade has taken a common direction: the state has assumed a more active role in the field of religious education in public (state‐run) schools. In this article, we ask the question: How do key social actors interpret these reforms and how do these interpretations relate to the social structure of religion in Switzerland, in particular with respect to the majority category of the so‐called distanced Christians? Drawing on qualitative interviews with members of the schools’ teaching staff, school administrators, and church representatives, the article highlights a dominant interpretative pattern that frames the socially accepted representation of religion in public schools. Thus, rather than addressing the pedagogical dimension of religious education, we discuss the significance of this pattern for the debate on the public presence of religion in Switzerland and Europe.     

Investigating Australian education students’ views about spiritual well‐being,as compared with teachers in schools

Education students in Australian state and Christian universities expressed their views on ideals, lived experience, and help expected from schools in four domains of spiritual well‐being (personal, communal, environmental, and transcendental) (SWB), using the Spiritual Health and Life‐Orientation Measure (SHALOM). Students’ lived experiences greatly affected their views on help provided by schools to nurture students’ SWB. Currently, the more religious students in Christian universities reported support for their SWB from religious activities, whereas students in the state university gained support from more humanistic sources. But is this sufficient? Education students in state universities are likely to maintain the status quo regarding SWB in state schools. They report levels of help for students in line with current teachers’ views. Christian university education students have lower expectations of schools than current teachers in Christian schools. However, some positive action is being taken in Christian universities to address the spiritual formation of their students. Further opportunities are needed within teacher education and schools in Australia for staff to address this area of vital concern for their own and students’ SWB.     

Mitchell v. Helms: The Court Charts New Ground on State Aid to Religious Schools

Interpretation of the establishment clause by the Supreme Court has a long history. Since first addressing the merits of state aid to religiously affiliated schools, the Court has examined a wide array of programs involving state and federal aid in regular and special education. The recent Supreme Court decision in Mitchell v. Helms is the latest in this long line of cases considering the constitutionality of government assistance benefiting students in religious schools. In Helms, the Court decided the constitutionality of Chapter 2 of Title I of the Elementary and Secondary Education Act of 1965 that allows states to loan computers, library books, and other instructional materials to religious schools. The purpose of this article is to examine briefly the facts in the case and then discuss the cases's three separate opinions. The authors then consider the implications of Helms for the provision of government aid to students attending religiously affiliated schools.     

Technology in Nonsectarian and Religious Private Schools

The authors report the results of a survey on technology access and use in both religious and nonsectarian schools in the state of Illinois. Four hundred surveys were sent to a cross section of private schools, with a response rate of 45%. The study demonstrates there were only minimal differences between sectarian and nonsectarian schools and that they both had adequate, up-to-date equipment. Most schools provided their students and faculty with access to computer/internet technology in dedicated labs, media centers, and classrooms. The study does show that while both religious and nonsectarian private schools have the tools to integrate technology into the curriculum, and principals who positively rate the use of computer technology, most principals report that a majority of their teachers do not make use of technology in ways that promote higher-order thinking.     

Teaching or Preaching—Max Charlesworth and Religious Education

In this essay I elaborate on the theoretical framework – that of Millian liberalism – that Max Charlesworth brought to many public issues, including that of the relation between education and religion. I will then apply this framework to a debate in which I have been recently involved myself: a debate around the provision of religious instruction in public schools. In the first section I expound Charlesworth’s rejection of secularism in education in a liberal pluralist state and his defence of faith-based schooling. In the second section I uncover the religious motivations behind the Victorian government’s 1950 amendments to the apparently secularist Victorian Education Act of 1872. In section three, I explore the notion of secularism more fully and suggest that the struggle between those who espouse religious instruction in state schools and those who oppose it while advocating a more general form of education about religion is a symptom of a deeper tension between liberalism and communitarianism within the culture of modernist, liberal states.     

The Gender Gap in Advanced Math and Science Course Taking: Does Same-Sex Education Make A Difference?

A large representative sample (N?=?20,816) of Israeli Jewish high school students served to explore differences between coeducational and same-sex schools in advanced math and science courses. Data were obtained from the Israeli population census of 1995 and from the Israeli Ministry of Education. Results from logistic regressions suggest that girls at all-female state religious schools did not differ from girls at coeducational state schools in placement in advanced math, physics and biology courses. But girls at all-female religious schools took advanced computer science courses at a much higher rate than girls at coeducational schools. This finding is attributed to a different curricular policy and not directly to the all-female environment.     

Why Malcolm X Never Developed an Islamic Approach to Civil Rights

This paper considers recent developments in the relations between state, education and religion in Britain in the light of analogous developments in pre-war Japan. The discussion focuses on the emergence of a government-sponsored state cult developed in the late 19th century and retrospectively referred to as ‘state Shinto’. Defined as ‘non-religious’ and disseminated through the school system, it eventually incorporated all other Japanese religions. The analogy with contemporary Britain involves an examination of the background and content of the 1988 Education Reform Act and subsequent (1994) government ‘Guidance’ to schools, particularly in relation to schools religious worship and Religious Education (RE). The analogy with pre-war Japan highlights shifts in the ‘constitutional topography of the sacred’, only partially achieved so far in Britain, whereby religious authority passes from ‘real’ religions to the state, and is then disseminated through the education system as morality.     

Spirituality in British state education: an alternative perspective

The purpose of this article is to challenge the assumption that a wholly secular spirituality offers an appropriate basis for encouraging spirituality in state schools. It does this by, firstly, drawing attention to the reality of secularist indoctrination in our society and in our schools. This makes the anxiety about religious indoctrination, so strongly expressed at least since the 1960s, heavily one‐sided. The article then outlines an understanding of spirituality which transcends the secular versus religious debate in offering genuinely common ground, open to all and intuitively perceivable by all. Examples are given of a spiritual plane of experience put alongside two radically different planes: the habitual and the demonic. The purpose of explicit education concerning spirituality thus becomes to develop further awareness of this common ground and its presence or absence in practice. The article concludes by advocating that schools enable serious and respectful debate between different interpretations, secular and religious, of this plane of experience, while seeking to exemplify it in the whole ethos of the school.     

Patriotism,Orthodox religion and education: empirical findings from contemporary Russia

In recent years, an objective of some Russian Orthodox activists and Church leaders has been the introduction of religious education in state schools which was established in Russia in 2012, following a 2009 Presidential Directive. Today, however, there are two different strands in religious education. On the one hand, there is the state’s emphasis on the bonds between Orthodox Christianity and Russian history, culture and identity. Based on this so-called culturological understanding of religion, the Russian state hopes to use Orthodoxy in nation- and institution-building and in the strengthening of patriotism. On the other hand, while the culturological language is also used in the Church’s official discourse, in practice there are many attempts by Orthodox clergymen and activists to use religious education for the purposes of evangelisation.     

Religion,education and conflict in Northern Ireland

The aim of this article is to re‐evaluate and reaffirm the contribution of the churches and of Christianity to the realization in Northern Ireland schools of legitimate and progressive educational values such as the cultivation of tolerance, moral integrity and civic virtue. Implicit in this is a critique of educational initiatives that seek to undermine the influence of Christianity in schools. There is also discussion of the reasons why the increasing secularization of education in Northern Ireland should be resisted. The paper begins with a brief historical overview of the ongoing tension between religious and secular influences in education and notes the ways in which developments in education have tended to marginalize religion and to denude public education of Christian religious content and influence. Critical attention is then given to the role of religion in the Northern Ireland conflict, for it is the conviction that the conflict is religious that provides much of the stimulus for efforts to secularize education and schools. This is followed by some brief comments on the positive role that religion can play in religious education and in schools. The article concludes with a brief review of the reasons why a proper balance between secular and religious influences in schools in Northern Ireland should be maintained.     

School Context and Ethnic Minority Adolescent Religiosity: A Longitudinal Study

Previous research has shown that ethnic school composition can have an impact on a number of outcomes for pupils. The influence ethnic school composition has on pupils’ religiosity, however, has not received much attention. Furthermore, the few previous studies that have examined this relationship have relied on cross‐sectional data, thus being unable to separate selection effects from causal effects. In this research note we use longitudinal data collected among pupils in the third (2011–2012) and sixth grade (2014–2015) of secondary schools in Flanders, the northern part of Belgium. We examine changes in religiosity among pupils using cross‐classified multilevel analyses. The results show that there is a positive impact of ethnic school composition on ethnic minority religiosity. This does not mean, however, that pupils become more religious in schools with a higher share of ethnic minority pupils. We rather see that a decline in religiosity among highly religious pupils is attenuated in schools with more ethnic minority pupils.     

Religious education programme of the Catholic Church in Hong Kong: Challenges and responses since 1997

The Catholic Church, the largest school-sponsoring body in Hong Kong, is a major provider of religious schools and educational programmes. In 2006, the Catholic Diocese released its first centralised and comprehensive curricular document concerning religious and moral education (RME) in Catholic schools. Taking this programme as a reflection of the Church’s response to the challenges of a changing social milieu, severed church–state relations and shortcomings in Catholic education in post-1997 Hong Kong, this article reviews the framework and principles of the new curriculum. While retaining strong religious elements in its curriculum, the Catholic Church has widened and re-oriented its programme, and re-designed the contents and pedagogical methods. The new programme is characterised by adjustment and differentiation, upholding Christian faith, and selective absorption of Chinese culture. This article also discusses problems in the implementation of the new programme, including organisational compartmentalisation and an underdeveloped political dimension in the content.     

Identity,Inequality, and Legitimacy: Religious Differences in Primary School Completion in Sub‐Saharan Africa

This study uses survey data from 17 countries in Sub‐Saharan Africa, along with country‐level indicators, to examine the relationship between religious identity and the odds of completing primary schooling, as a key aspect of socioeconomic inequality. The results reveal a significant and robust schooling disadvantage for Muslims and those of traditional African faiths both relative to Christians at the aggregate level as well as within 13 country samples. This effect is seen in both rural and urban areas and is slightly smaller among men versus women, though it is still large and significant. The effect is also larger in countries in West Africa, with greater Muslim populations, with cooperative church‐state relations, and with mandatory religious education in schools. I interpret these results to indicate greater obstacles to the establishment of the legitimacy of the formal school system among Muslim and traditionalist families and communities, as a still troublesome legacy of the historical links between Christian missionization and the colonial project.     

Religious identity development of adolescents in religious affiliated schools. A theoretical foundation for empirical research

The question, how religious affiliated schools for secondary education shape religious education and what effects this education has on the religious identity development of pupils, is relevant in a time when the position of religious affiliated schools is highly disputable. In earlier empirical research on religious identity development of adolescence, hardly any attention was paid to the theoretical framework of this question. Therefore, connections are sought with the identity theory of Erikson and with operationalizations of his theory by Marcia and others. The key concepts are ‘exploration’ and ‘commitment’. Religious identity development is seen from a pragmatic perspective in which the transactional relation of individuals and environment is stressed.     

Adolescents’ Faith Commitments as Correlates of Their Involvement in Christian Service

This study sought to determine the relationship between adolescents’ involvement in service to others and their commitment to religious values and Seventh-day Adventist beliefs. Canonical correlation indicated that adolescents’ involvement in service to others is significantly related to their commitment to religious values and beliefs. Results indicated that greater commitment to religious values and Seventh-day Adventist beliefs among adolescents attending Seventh-day Adventist schools is correlated with greater involvement in service to others.     

There is No Sacrum in it Any More: Revisiting Formalist Statehood and Religious/Civic Education on Baltic–Barents Borders

ABSTRACT

Even under globalised and hyper-diverse cultural and social conditions, representative liberal democracy conceives of itself as non-involved in issues to do with ethics, faith and belief. Drawing on a formalist systemic state identity it advocates a neutralist, secularist, generalist and non-biased approach to education in state schools. Building on a current research project on religious/civic education in the Baltic–Barents area, this article argues that this self-image is flawed and that representative liberal democracy cannot avoid being ethically biased. There is thus, the article argues, a need to better frame our understanding of different modes of religious/civic education as well as the logic of ethical neutralism characteristic of contemporary democratic statehood.