Evaluation of a statewide initiative to reduce expulsion of young children

This program evaluation study describes 3 years of implementation of Arkansas's BehaviorHelp (BH) system, a statewide expulsion prevention support system for early care and education (ECE). BH coordinates three tiers of supports to ECE professionals, including phone support, on‐site technical assistance (TA), and infant and early childhood mental health consultation (IECMHC). We examine differences in characteristics of those served across BH service tiers, describe short‐term case outcomes, and explore factors associated with expulsions. BH accepted referrals for 1,195 children in 488 ECE programs. The majority of referrals involved male children over the age of three, and most cases were assigned to the TA tier (68.5%). Cases assigned to receive IECMHC (28.4%) were more likely to involve children in foster care, receiving developmental therapies, and with higher rates of exposure to potentially traumatic events. The expulsion rate among referred children was 2.9%, and reported teacher engagement with the support process was high. Teachers receiving IECMHC services reported significant improvements in children's symptoms of emotional and behavioral problems. Exploratory analyses revealed that risk factors for expulsion included being a male, in foster care, in a lower quality ECE environment, and having a teacher with less training in social–emotional development.     

Interaction between Pentecostals and local authorities in Russia: challenging secularity from below

Certain researchers have maintained that the resurgence of religion in the Russian Federation is part of a process of desecularisation ‘from above’, following years of forced secularisation. This article postulates that, despite their status as members of what is considered a nontraditional religion, foreign to the Russian soil, Russian Pentecostal churches are actively engaged in a challenge to secularity but ‘from below’. I explore this hypothesis through the examination of three Pentecostal modes of action: social partnership, political partnership and global networking. Based on a qualitative, empirical study, this paper finds that the Pentecostal movement has forged close ties on a local and regional level with public authorities and that, through necessity and mutually overlapping interests, a certain cooperation and even complicity has developed between these local authorities and the organisations linked to the churches, thus facilitating the integration of specifically Pentecostal discourse into certain public structures. The study further shows that local and regional authorities have adopted globalised social work praxes territorialised by Pentecostals in an attempt to associate the current authoritarian regime with perceived forms of global modernity. At the same time I argue that the participation of the Pentecostal movement in a process of desecularisation is not an intentional outcome projected by the Russian regime but rather the consequence of economic and social urgency against a backdrop of a policy of New Public Management. I conclude that, due to the constantly shifting and often-arbitrary legal framework in which Pentecostals must operate in Russia today, the partnerships cultivated by the Pentecostal movement may prove to be unsustainable in the long term.     

Using Behavioral Skills Training to Promote the Generalization of Parenting Skills to Problematic Routines

Research has demonstrated the efficacy of a behavioral parent training program for skills acquisition; however, few studies have examined the extent to which those skills generalize to the home or the effect that they have on child behavior. A multiple baseline across participants design was used to assess (a) caregiver accuracy with implementation of three parenting skills, and (b) the effects of the parenting skills on child behavior. Results demonstrated that three caregiver participants successfully generalized parenting skills taught during behavioral skills training (BST) to naturally occurring routines, and the behavior of each caregiver's child improved following BST.     

Forum: Teaching With,Against, and To Faith

These three articles deal with the issue of faith in the classroom – whether one should teach “to,” “for,” or “against” faith. While their institutional settings and experiences are different, the authors all contend that more serious reflection needs to be given to the matter of how religious commitment plays out in our diverse pedagogical settings. The initial article by Carolyn Medine surveys the current climate regarding student spirituality in the classroom, the broader governmental concerns, and, the tensions that inform the choices available to a professor. Todd Penner's essay analyzes faith‐as‐ideology in the undergraduate classroom, and Marjorie Lehman's contribution analyzes how the issue manifests differently in Jewish Studies.     

SAVING THE “SECULAR”: The Public Vocation of Moral Theology1

The London suicide bombings of July 7, 2005 were partly the revolt of moral earnestness against a liberal society that, enchanted by the fantasy of rationalist anthropology, surrenders its passionate members to a degrading consumerism. The “humane” liberalism variously espoused by Jürgen Habermas, John Rawls, and Jeffrey Stout offers a dignifying alternative; but it is fragile, and each of its proponents looks for allies among certain kinds of religious believer. Stanley Hauerwas, however, counsels Christians against cooperation. On the one hand, he is right to resist, insofar as liberalism illiberally excludes theology from public discourse. On the other hand, not all humane liberalism does this: Stout's, for example, is genuinely polyglot, requiring not a common secularist language but a common ethic of communicating. Such a liberal ethic and its attendant anthropology merit the support of Christians: there may be more to be said about the Kingdom of God than respect, tolerance, and fairness, but there will not be less. The Christian has good theological reasons to expect some concord with other inhabitants of secular space. Ethical distinctiveness is no measure of theological integrity; and neither theology (pace Barth) nor biblical narrative (pace Richard Hays) should be expected to do all of the ethical running. If Christians are to be thorough in their moral theology and intelligible in their public statements, then they must borrow non‐theological material, formulate abstract concepts, and engage in casuistical analysis. Nevertheless, if an anxious insistence on distinctiveness is a mistake, concern for theological integrity is not. When the moral theologian borrows ethical material from elsewhere, he should integrate it into a theological vision structured by the Christian salvation‐historical narrative, which will sometimes modify the meaning of what is incorporated. So in affirming humane, polyglot liberalism, the moral theologian will at the same time make salutary qualifications. One of these is the assertion of the need of liberal institutions to own and promote their moral and anthropological commitments. In such a confessionally liberal society, universities in general, and the Arts and Humanities in particular, would recover their vocation to form citizens in communicative virtues and to offer them a dignifying, morally serious vision of human being that could save future generations from a degrading consumerism on the one hand and violent over‐reaction on the other.     

Introduction: Parts, Wholes, and Opposites: John Milbank as Geisteshistoriker

This special focus of the Journal of Religious Ethics begins with the mixture of admiration and apprehension that John Milbank's use of historical materials so often inspires and moves to specific reflection on specific figures and texts that appear in his grand story of secular modernity. Throughout, the focus is not on his moral theology per se, but rather on the way he treats certain figures, how he constructs his historical tale, and how his critical enterprise and his normative proposals depend upon his historical efforts. This introduction considers the difficulties of constructing and assessing a Geistesgeschichte, the genre of historical writing that Milbank prefers.     

STAGE‐TWO SECULARITY AND THE FUTURE OF THEOLOGY‐AND‐SCIENCE

Charles Taylor has recently provided an in‐depth exploration of secularity, with a central characteristic being the understanding that religious commitment is optional. This essay extends this analysis, considering the possibility that American society may be entering a second stage of secularity, one in which the possibility of religious commitment ceases to be an option at all for many. The possible implications of such a development are considered for the theology‐and‐science dialogue.     

Open "Laicity" and Secularity versus Ideological Secularism: Lessons from Switzerland

In order to avoid both religious intolerance and religious indifference,we need to develop a positive notion of an open laicity or secularitythat permits us to respect our religiously plural as well assecular contemporary situation. Open laicity or secularity isthe practical and political consequence of a Protestant theologyand spirituality. It represents a critical answer to the disasterof secularism and laicism. Most of the difficulties in the discussionbetween traditionalist Christians (Orthodox, Catholic, or Evangelical!)and modern, critical Christians (Protestant, Catholic, and maybesome Orthodox too!) come from a confusion between the dangerof secularism and laicism, that this article criticizes verydeeply, and the positive reality of a secular world, groundedin the very biblical and theological understanding of a createdworld, in which God has given to all human beings the task tobehave in a rational, responsible, creative, and respectfulway.     

Prevalence and predictors of expulsion in home-based child care settings

This study explored the prevalence of expulsion in home-based child care (HBCC) settings using a nationally representative sample of HBCC providers from the National Survey of Early Care and Education. In addition to prevalence, enrollment and provider characteristics that predicted expulsion were examined. Although there is increasing awareness of the prevalence of early childhood suspension and expulsion in early care and education settings and the negative effects it has on children's development, few studies have included or focused on HBCC, where many children receive care. This study highlights that many home-based providers, especially listed providers, report that they expelled at least one child within the last year. Significant predictors of expulsion emerged, including enrollment characteristics such as caring for children with disabilities, enrolling more children, and caring for children unrelated to the provider. Provider characteristics, including years of experience, provider education, and provider age, also predicted provider report of expulsion. These results provide insight as to possible strategies that may be effective in reducing expulsion rates in this caregiving context.