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Journal articles on the topic 'Religion in the public schools. Prayer'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Davis, Michael J. "Religion, Democracy and the Public Schools." Journal of Law and Religion 25, no. 1 (2009): 33–56. http://dx.doi.org/10.1017/s0748081400001363.

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In the six decades since it began adjudicating issues involving religion and K-12 education, the United States Supreme Court has issued numerous opinions on various aspects of that relationship. Several of the Court's viewpoints have changed over time. It explicitly reversed itself on the constitutionality of using publicly-paid specialists in parochial schools, and dramatically changed its perspective on public funds flowing to those institutions. But the Court has never wavered on issues regarding religious activities in public schools—it has struck down every policy or program it has chosen to review. No opinion was unanimous, and rationales changed. But no result has diverged from the Court's original perspective that the Establishment Clause's brightest line ran just outside the public school grounds.This piece begins with first doctrinal, then policy reviews of the Court's nine school prayer decisions. Parts I and II analyze the decisions as constitutional doctrine, dividing them along parallel lines of time and quality. In Part I, I show that the holdings and rationales of the Court's early school prayer decisions are both sound and commendable as constitutional doctrine. Part II takes a longer look at the remaining later decisions however, and reveals a struggling Court often relying on specious, fabricated or a priori reasoning to reach the apparently inevitable, but questionable, conclusion of unconstitutionality. Part III takes up the effects of the Court's decisions on social and political policy. I argue that the early decisions, though controversial, freed America from a past of sectarian domination, while the later decisions helped sow the seeds of several related and unhappy developments, especially ones promoting the very religious divisions they purported to guard against.

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McCarthy, Martha. "Religion and Public Schools: Emerging Legal Standards and Unresolved Issues." Harvard Educational Review 55, no. 3 (September 1, 1985): 278–318. http://dx.doi.org/10.17763/haer.55.3.r2w63v721562062m.

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In the past several years, a number of public school issues have generated volatile church/state disputes. Silent and spoken prayer, student-initiated devotional meetings, and religious challenges to the secular curriculum are among the topics eliciting active involvement of all three branches of government. Martha McCarthy provides a historical analysis of the efforts to clarify church/state/school relations and an in-depth look at recent Supreme Court rulings on this subject. McCarthy's work illuminates the sensitive issues involved and the current Supreme Court's stand in applying First Amendment guarantees in public schools.

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3

Herbstrith, Julie C., Sarah Kuperus, Kathleen Dingle, and Zachary C. Roth. "Religion in the public schools: An examination of school personnel knowledge of the law and attitudes toward religious expression." Research in Education 106, no. 1 (January 8, 2019): 77–97. http://dx.doi.org/10.1177/0034523718821705.

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Many Americans are familiar with the First Amendment, but its application to prayer and religious activities in public schools is often misunderstood. Religious beliefs are increasingly diverse in the United States. Therefore, it seems imperative that school personnel are aware of the law and sensitive to an array of religious practices. We conducted two studies that explored school personnel’s (a) understanding of laws on religious expression in public schools; (b) attitudes toward religious expression in public schools; and (c) tolerance for different religions. Key Study 1 findings were that school personnel with more service years had less accurate knowledge of religious expression laws than school personnel with fewer service years, and more knowledge was related to increased sensitivity to religious practices in schools. Study 2 conceptually replicated these relations with a sample of pre-service teachers and found that Right-wing Authoritarianism mediated the relation between knowledge of the law and religious sensitivity, presenting an avenue for interventions to increase religious sensitivity.

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4

Yokotsuka, Shino. "Embracing Religious Freedom?: A Battle Over Public School Prayer in the USA and Japan." Oxford Journal of Law and Religion 8, no. 3 (October 1, 2019): 590–614. http://dx.doi.org/10.1093/ojlr/rwz027.

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Abstract This article examines why the USA and Japan have different public reactions to the issues of public school prayer, despite the fact that the countries have almost identical constitutional frameworks on religious freedom. Recent religious freedom studies tend to centre around the debates that prioritize Western perspectives of religion in public schools. In contrast, this article focuses on the specific social and cultural contexts emphasizing their importance in understanding the governance issues arising from an ever-widening religious gap. This study particularly addresses the role cultural differences play in the unequal interpretations of religious freedom within different national backgrounds. Using a comparative case study analysis, I argue that these cultural differences directly impact the varying perspectives on religious freedom as applied in policy, law, and practice across the countries.

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5

Sandberg, Russell. "Is the National Health Service a Religion?" Ecclesiastical Law Journal 22, no. 3 (September 2020): 343–54. http://dx.doi.org/10.1017/s0956618x20000368.

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During the COVID-19 lockdown the initial British Government mantra of ‘Stay home. Protect the NHS. Save lives’, the ritualistic weekly public clapping for the National Health Service (NHS) and the overall tone of the media coverage led several commentators to raise the question of whether the NHS had become a religion. This question is legally significant. The question of whether the lockdown breached Article 9 has already been the subject of litigation. R (on the application of Hussain) v Secretary of State for Health [2020] EWHC 1392 (Admin) concerned the then prohibition on private prayer in places of worship. Swift J refused an application for interim relief to allow Friday prayers at Barkerend Road Mosque. Lockdown did infringe the claimant's Article 9 rights but this interference was only with one aspect of religious observance and the interference had a finite duration. The legitimate difference of opinion between the claimant and the British Board of Scholars and Imams was relevant to the question of justification. There was no real prospect that the claimant would succeed at obtaining a permanent injunction at trial because the pandemic presented ‘truly exceptional circumstances’ that meant that the interference would be justified on grounds of public health. Swift J was satisfied that there was a sufficiently arguable case to grant permission to apply for judicial review but he did not order that the claim be expedited. In Dolan, Monks and AB v Secretary of State for Health [2020] EWHC 1786 (Admin), an application of a judicial review of the lockdown regulations and schools closure was refused. However, in relation to Article 9, Lewis J adjourned consideration of this discrete issue because regulations had just been made that allowed communal worship which may have made the argument academic. English law provides the right to manifest religion or belief under the Human Rights Act 1998 and the right not to be discriminated against on grounds of religion or belief in relation to employment and the provision of goods and services under the Equality Act 2010. This raises the point: during the lifting of lockdown, when authorities require people to go back to their workplace or send their children to school, could individuals who refuse say they were legally entitled to decline on the basis that such a requirement breached their belief in protecting the NHS?

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6

Laurence, Jonathan. "The 21st-century impact of European Muslim minorities on ‘Official Islam’ in the Muslim-majority world." Philosophy & Social Criticism 40, no. 4-5 (March 18, 2014): 449–58. http://dx.doi.org/10.1177/0191453714526404.

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The article argues that the growth of religious service provision directed at the Muslim diaspora in Europe has led to greater professionalization and pluralism within the Islam state in Muslim countries. Contemporary Muslim governments have claimed a monopoly over public prayer and religious education and have heavily invested in a network of infrastructure and services – the Islam state. The recent breakthrough of Islamist parties into governments in Turkey and across North Africa poses a challenge to the continued ‘civilian control’ over religion. What will become of the enormous Islamic Affairs ministries that Islamist parties have inherited – the hundreds of thousands of public servants of state Islam across the region, the tens of thousands of mosques and thousands of religious schools? Liberals demand the abolition of the Islam state because it violates the separation of religion and state; Islamists detest it for its repressive qualities. Despite progressive liberalization, governments in the past decade have not sought disestablishment, and have instead increased the resources and policing of state-run religion. I draw on the experience of Muslim governments in the competitive field of state–Islam relations in European countries to explain the modest beginnings of reform of the official religion apparatus in Muslim-majority countries.

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Niklai, Patrícia Dominika. "A kisebbségi iskolaügy Balázs Ferenc tevékenysége alapján 1938–1944 között." DÍKÉ 2020, no. 2 (March 11, 2021): 81–107. http://dx.doi.org/10.15170/dike.2020.04.02.07.

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Ferenc Balázs served as a rapporteur of minority education directly under the administration of the Ministry of Religion and Education between 1938 and 1944. Almost the whole area of Transdanubia (so-called ’Dunántúl’) belonged to his competence. His task was to observe the introduction of the unified education system, then to monitor the transition to full native language education from 1941. There have been many obstacles to both of the systems. In addition to these, he had to take into account the activity of the Volksbund, which acted decisively; Balázs was able to handle these situations objectively based on the documemted events. He examined hundreds of schools, the results were regularly reported to the Ministry. He did not only deal with the effectiveness of the national education system in a narrow sense, but also with issues related to public education in general: the condition of school buildings, deficiencies in equipment, the social and health status of children, the training of teachers. Moreover he has been involved in major events affecting the day-to-day running of schools, such as secret ballots prior to the introduction of full native language education, inspection of the language skills of teachers, supervising the preparation of curriculum and syllabus, but for example, he also translated the text of the prayer used in teaching to German.

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Beaman, Lori G., Cory Steele, and Keelin Pringnitz. "The inclusion of nonreligion in religion and human rights." Social Compass 65, no. 1 (January 23, 2018): 43–61. http://dx.doi.org/10.1177/0037768617745480.

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An aspect of the protection of religious belief and expression is the protection of those who are nonreligious. Though this may seem counter-intuitive, the rising number of ‘nones’ in many countries reveals the extent to which religious establishments shape day-to-day life in a manner that is experienced as coercive by the nonreligious. Examples include: the recitation of prayers in state spaces (municipal councils, legislatures); the display of religious symbols in schools or legislative bodies; the performance of religious rituals such as baptism to ensure one’s children have access to schools and so on. This article examines the growing area of tension between ‘the religious’ and ‘the nonreligious’ using the examples of the display of majoritarian religious symbols in public spaces and religion in education to explore: (1) the contours of religious establishment; (2) the narratives of exclusion that are woven through contests between the religious and nonreligious; and (3) the coercive impact of majoritarian religion.

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9

Husniyah, Nur Iftitahul. "Religious Culture Dalam Pengembangan Kurikulum PAI." AKADEMIKA 9, no. 2 (December 31, 2015): 277–89. http://dx.doi.org/10.30736/akademika.v9i2.68.

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At a practical level, the atmosphere of religious culture could be established through activities that encourage cultural diversity in the school / madrassa, among others: firstly, conducting routine activities, namely the development of cultural diversity regularly taking place in the days of learning at school; secondly, creating a conducive school environment that becomes a laboratory for the delivery of religious education, so that the environment and the process of life for the students really can provide education about how to be religious; thirdly, not only is the Islamic religious education formally presented by teachers of religion with the subject matter of religion in a learning process, but it can also be done outside the learning process in their daily lives; fourthly, creating religious situations or circumstances; fifthly, allowing students to express themselves, develop their talents, interests and creativity of Islamic religious education in various skills and arts. Sixthly, organizing various religious competitions. Fostering cultural diversity in schools / madrassa that should be taken into acount is that the phenomenon of the praxis of worship and prayers conducted in an educational environment instead of being solely conducted ritually. The issue of moral destruction can not be solved by simply praying or just reading the scriptures. In addition, religious education in public schools in particular is in need of attitudes and perspectives of teachers to be open, inclusive, and capable of promoting dialogue and mutual understanding amid cultural and religous diversity in the school environment. For the writer, the Islamic religious education is an education that teaches universally good values and can be received by the plurality of community in the school environment.

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Glanzer, P. "God in the Classroom: Religion and America's Public Schools. By R. Murray Thomas. Westport, Conn.: Praeger, 2007. 285 pp. np." Journal of Church and State 49, no. 3 (June 1, 2007): 577–78. http://dx.doi.org/10.1093/jcs/49.3.577.

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11

Abd Karim, Aishah Hanim. "Exploring Six Muslim Teachers’ Coping Strategies in Overcoming Mental Illness." IIUM Journal of Educational Studies 6, no. 2 (November 22, 2019): 49–71. http://dx.doi.org/10.31436/ijes.v6i2.262.

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The main purpose of this qualitative research was to explore Muslim Malaysian teachers’ perspective of both mental illness and well-being. The study aimed to understand the teachers’ coping strategies in overcoming mental illness and the relationship between spiritual practices and mental well-being. Six Muslim Malaysian teachers were involved in this study. All of them were teachers at the government public schools and they had experienced mental illnesses during their career. The six teachers were interviewed using semi-structure interview protocol. The interviews took place at different times and settings. Content and inductive analysis was used to interpret data for all participants. Findings of this study showed four themes, namely medical treatment, religion, family and societal support, and positivity were dominant. The four subthemes emerged from the religion theme were prayers, reading the Qur’an, protective factor, and diseases of the heart. These subthemes showed the relationship between spiritual practices and mental well-being. Finally, the study revealed the importance of seeking professional help, getting appropriate medical treatment, and engaging in various spiritual practices such as performing the five daily prayers, zikr, salawat shifa,’ and reading the Qu’ran in bringing the feeling of peace and calmness in these Muslim teachers’ lives, hence helping them to cope and become productive teachers.

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12

Mårtensson, Ulrika, and Mark Sedgwick. "Preface." Tidsskrift for Islamforskning 8, no. 1 (February 23, 2014): 1. http://dx.doi.org/10.7146/tifo.v8i1.25321.

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This special issue is the outcome of a generous invitation by the Center for Islamic Studies of Youngstown State University, Youngstown, Ohio, to arrange a seminar on Nordic Islam at Youngstown State and to publish the proceedings in the Center’s journal, Studies in Contemporary Islam. To make the proceedings available to Nordic audiences, the proceedings are also being published in the Tidsskrift for Islamforskning. The seminar was held on 25–26 October 2010, and was highly rewarding. The contributors are grateful for the hospitality they received during their stay in Youngstown. They are also grateful to Professor Rhys Williams, Director of the McNamara Center for the Social Study of Religion at Loyola University Chicago, for contributing to the seminar and the special issue. Rhys Williams’ perspective is that of an experienced researcher of religion in the USA, and represents the logical opposite of the Nordic state model and its way of organizing welfare, civil society, and religion. Dr. Williams’ perspective helps to highlight the specifics of the Nordic context. Last but not least, the contributors wish to thank the editors of the Tidsskrift for Islamforskning.The fact that this special issue about Islamic institutions and values in the context of the Nordic welfare state is intended for both American and Nordic readers has inspired the framework that introduces the issue. The first three contributions constitute one group, as they each deal with the significance that the two different welfare and civil society models represented by the Nordic countries and the USA may have for the institutionalization of Islam and Muslims’ public presence and values. First, Ulrika Mårtensson provides a historical survey of the Nordic welfare state and its developments, including debates about the impact of neoliberal models and (de)secularization. This survey is followed by Rhys Williams’ contribution on US civil society and its implications for American Muslims, identifying the significant differences between the US and the Nordic welfare and civil society models. The third contribution, by Tuomas Martikainen, is a critical response to two US researchers who unfavorably contrast European ‘religion-hostile’ management of religion and Islam with US ‘religion-friendly’ approaches. Martikainen , with reference to Finland, that globalized neoliberal ‘new public management’ and ‘governance’ models have transformed Finland into a ‘postsecular society’ that is much more accommodating of religion and Islam than the US researchers claim.The last seven contributions are all concerned with the ‘public’ dimensions of Nordic Islam and with relations between public and Islamic institutions and values. In the Danish context, Mustafa Hussain presents a quantitative study of relations between Muslim and non-Muslim residents in Nørrebro, a part of Copenhagen, the capital, which is often portrayed in the media as segregated and inhabited by ‘not well integrated’ Muslims. Hussain demonstrates that, contrary to media images, Nørrebro’s Muslim inhabitants feel that strong ties bind them to their neighborhood and to non-Muslims, and they trust the municipality and the public institutions, with one important exception, that of the public schools.From the horizon of the Norwegian capital, Oslo, Oddbjørn Leirvik explores public discourses on Islam and values with reference to national and Muslim identity and interreligious dialogue; Leirvik has personal experience of the latter since its start in 1993. From the Norwegian city of Trondheim, Eli-Anne Vongraven Eriksen and Ulrika Mårtensson chart the evolution of a pan-Islamic organization Muslim Society Trondheim (MST) from a prayer room for university students to the city’s main jami‘ mosque and Muslim public representative. The analytical focus is on dialogue as an instrument of civic integration, applied to the MST’s interactions with the church and the city’s public institutions. A contrasting case is explored in Ulrika Mårtensson’s study of a Norwegian Salafi organization, whose insistence on scriptural commands and gender segregation prevents its members from fully participating in civic organizational activities, which raises questions about value-driven conditions for democratic participation.In the Swedish context, Johan Cato and Jonas Otterbeck explore circumstances determining Muslims’ political participation through associations and political parties. They show that when Muslims make public claims related to their religion, they are accused of being ‘Islamists’, i.e., mixing religion and politics, which in the Swedish public sphere is a strong discrediting charge that limits the Muslims’ sphere of political action in an undemocratic manner. Next, Anne Sofie Roald discusses multiculturalism’s implications for women in Sweden, focusing on the role of ‘Swedish values’ in Muslims’ public deliberations about the Shari‘a and including the evolution of Muslims’ values from first- to second-generation immigrants. Addressing the question of how Swedish Islamic schools teach ‘national values’ as required by the national curriculum, Jenny Berglund provides an analysis of the value-contents of Islamic religious education based on observation of teaching practices. In the last article, Göran Larsson describes the Swedish state investigation (2009) of the need for a national training program for imams requested by the government as well as by some Muslims. The investigation concluded that there was no need for the state to put such programs in place, and that Muslims must look to the experiences of free churches and other religious communities and find their own ways to educate imams for service in Sweden.

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Drucker, Donna J. "An “Aristocracy of Virtue”: Cultural Development of the American Catholic Priesthood, 1884–1920s." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 227–58. http://dx.doi.org/10.1525/rac.2011.21.2.227.

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AbstractThis article examines advice literature directed at English-speaking members of the American Catholic priesthood in the Gilded Age and Progressive Era. From the Third Plenary Council of Baltimore in 1884 through the late 1920s, advice literature transformed from emphasizing how the priest should be a man set above the laity into emphasizing how the priest should be part of a broad priestly fraternity, taking on the role of a public citizen speaking out on issues of the day. After the modernist controversies of the first decade of the twentieth century that stifled their intellectual development, American priests’ seminary training particularly emphasized virile masculinity, athletic rigor, and duty and conformity to their superiors. In the late nineteenth century, advice literature encouraged priests to see their lives together in rectories as schools of charity, where all of the priests would, with the assistance of obedient and nonthreatening household staff, encourage each other to be men of prayer and self-sacrifice despite each others’ individual foibles. Every aspect of a priest's life, from the rectory environment to his clothing and bearing, was supposed to mark him as a man set apart. During and after World War I, however, advice literature shifted from addressing the priest's life in his rectory and parish alone to encouraging him to participate in civic duties as an American citizen. Diocesan priests like John A. Ryan took a lead role in advocating for social reforms that married public policy with social and economic justice. While priests’ sacramental duties remained at the center of their lives and ministries, advice literature nonetheless encouraged them to rethink their place in the sociocultural landscape and to become more vocal promoters of Catholic values in the public sphere.

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14

ASPY, DAVID N., and CHERYL B. ASPY. "Religion in Public Schools." Counseling and Values 36, no. 1 (October 1991): 55–57. http://dx.doi.org/10.1002/j.2161-007x.1991.tb00779.x.

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15

Cox, William F. "Wisdom in Defeat — Prayer in Public Schools!" Journal of Education and Christian Belief 5, no. 1 (March 2001): 51–60. http://dx.doi.org/10.1177/205699710100500106.

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16

Zirkel, Perry A., and Thomas J. Rutter. "Prayer Groups in Public Schools: Legislation and Litigation." Clearing House: A Journal of Educational Strategies, Issues and Ideas 58, no. 5 (January 1985): 207–9. http://dx.doi.org/10.1080/00098655.1985.9955538.

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17

Seymour, Jack L. "Editorial: “Religion and Schools; Religion and Public Life”." Religious Education 109, no. 4 (July 24, 2014): 359–60. http://dx.doi.org/10.1080/00344087.2014.924752.

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18

Goldford, Dennis J. "The Battle Over School Prayer: How Engel v. Vitale Changed America. By Bruce J. Dierenfield. Lawrence, KS: University Press of Kansas, 2007. 240 pages. $35.00 Cloth, $15.95 Paper - The Last Freedom: Religion from the Public School to the Public Square. By Joesph P. Viteritti. Princeton, NJ: Princeton University Press, 2007. 294 pp. $27.95 Cloth." Politics and Religion 1, no. 2 (July 10, 2008): 335–40. http://dx.doi.org/10.1017/s1755048308000333.

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19

Elifson, Kirk W., and C. Kirk Hadaway. "Prayer in Public Schools: When Church and State Collide." Public Opinion Quarterly 49, no. 3 (1985): 317. http://dx.doi.org/10.1086/268930.

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20

Haynes, Charles C. "Getting Religion Right in Public Schools." Phi Delta Kappan 93, no. 4 (December 2011): 8–14. http://dx.doi.org/10.1177/003172171109300403.

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21

Yudof, Mark G. "Religion, Textbooks, and the Public Schools." Educational Forum 54, no. 3 (September 30, 1990): 271–75. http://dx.doi.org/10.1080/00131729009335547.

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22

Alexander, James. "Epistemology, Religion and the Public Schools." Religion & Education 24, no. 2 (October 1997): 11–13. http://dx.doi.org/10.1080/15507394.1997.11000863.

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23

Klinghardt, Matthias. "Prayer Formularies For Public Recitation. Their Use and Function in Ancient Religion." Numen 46, no. 1 (1999): 1–52. http://dx.doi.org/10.1163/1568527991526095.

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AbstractIn order to understand the religious mentality of ancient prayer, this article investigates the mode of public praying with respect to the use of fixed formularies, for which the most relevant references from Hellenistic and Roman antiquity are collected and presented. In spite of the different religious traditions, a surprisingly homogenous picture emerges: Public prayers had to be recited in accordance to formularies whose wording was prescribed and not at will of the praying persons. The correct recitation of a formulary (and even its proper pronunciation) was meant to guarantee the prayer's appropriateness and efficacy: an improperly recited prayer was considered to be either ineffective or even dangerous. This concept accounts for several closely related aspects which can be identified in all religious traditions: (1) Usually, the particular wording of a prayer is traced back to some divine origin which afforded its efficacy; knowledge of a prayer is, therefore, the result of revelation or of divine inspiration. (2) Correspondingly, the recitation of such formularies requires some spiritual quality of the praying person (righteousness, purity, priesthood, spiritual "ability" etc.). (3) Restriction of access to prayer formularies for certain people only is expressed by the prohibition to divulge the formulary, and by the exclusion of those considered unworthy. This picture encompasses the different religious traditions (accounting even for the "magic" prayers in the Greek magical papyri): an essential, phenomenological difference between pagan and Jewish-Christian praying cannot be substantiated. Furthermore, the concept relates to the most different hymnic genres and, therefore, can serve as the basis for a cultural comparison of ancient hymnody and for reconstructing the religious mentality of prayer.

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Ahmed, Imran. "The Politics of Congregational Prayer." Journal of Law, Religion and State 8, no. 2-3 (December 16, 2020): 251–71. http://dx.doi.org/10.1163/22124810-2020015.

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Abstract Religious authorities in many Muslim-majority countries have argued that the suspension of communal prayers during an epidemic does not contravene Islamic law. In Pakistan, such measures have proven difficult to enforce, in part because many religious leaders in the country have opposed the closure of places of worship and the limits placed on public religious gatherings. The question is why? This paper suggests that the distrust of the state in matters of religion in Pakistan can be traced back to the colonial era, and that the political developments following independence have amplified frustration and mistrust between political and religious authorities in the country. Significant sources of contention in matters of religion and state remain unresolved under the prime ministership of Imran Khan. At the same time, the pandemic has thrust earlier conflicts into the spotlight and exposed contests over opinion, expertise, and authority in matters of religion and public health.

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Goodhue, Thomas W. "What Should Public Schools Say About Religion?" Religion & Public Education 13, no. 2 (March 1986): 15–17. http://dx.doi.org/10.1080/10567224.1986.11487912.

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Gurchiani, Ketevan. "Georgia in-between: religion in public schools." Nationalities Papers 45, no. 6 (November 2017): 1100–1117. http://dx.doi.org/10.1080/00905992.2017.1305346.

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Based on ethnographic fieldwork in a Georgian village and supplemented by a range of interviews and observations from different parts of Georgia, this paper explores the creative presence of religion in public schools. In 2005 and in line with the strong secularization and modernization discourse, the Georgian parliament passed a new law on education, restricting the teaching of religion in public schools and separating religious organizations and public schools; nevertheless, mainstream Orthodox Christianity is widely practiced in schools. The paper aims to show how Georgians use religious spaces in secular institutions to practice their identity, to perform being “true Georgians.” At the same time, they are adopting a strong secularization and modernization discourse. By doing so they create a new space, a third space, marked by in-betweenness. The study uses the theoretical lens of Thirdspace for analyzing the hybridity, the in-betweenness of practices and attitudes inherent for politics, religion, and everyday life of Georgians.

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Jajanidze, Elene. "TEACHING RELIGION IN PUBLIC SCHOOLS OF GEORGIA." INTERNATIONAL JOURNAL OF MULTILINGUAL EDUCATION III, no. 5 (July 1, 2015): 24–41. http://dx.doi.org/10.22333/ijme.2015.5003.

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28

Pearce, C. C. Augur. "Public Religion in the English Colonies." Ecclesiastical Law Journal 5, no. 27 (July 2000): 440–54. http://dx.doi.org/10.1017/s0956618x00004038.

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It has become almost a commonplace of textbooks that English public ecclesiastical law has no application to the colonies. Halsbury states this baldly and without qualification, relying chiefly on the judgment of the Privy Council in Re Lord Bishop of Natal, a case of unquestioned significance for the development of the family of churches in the English Prayer Book tradition. But both from historical interest and with an eye to those colonies still in being, the issue is one which deserves a second glance. This article will argue that whether or not the Natal decision was right on its facts, the Judicial Committee in that case made an important distinction which later textbook generalisations—and indeed the Crown's advisers at the time—appear to have overlooked; and that other decisions, relied upon in support of such generalisations, can be supported neither from principle nor from earlier practice.

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Fisher, Clifford, and Ethan Hicks. "The Establishment Clause and Public Schools." Journal of Sociological Research 9, no. 2 (July 25, 2018): 33. http://dx.doi.org/10.5296/jsr.v9i2.13449.

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The purpose of this report is to explore and elucidate the application of the Establishment Clause to the activities of U.S. public schools, primarily through an examination of relevant case law. It is intended to facilitate an understanding of the fundamental principles and nuances of this legal issue throughout its history. The first sections offer a glimpse of the history of the Establishment Clause itself, including a discussion of the historic Supreme Court cases that laid the foundation off of which many of the decisions to be examined are built. Subsequent sections, organized by specific issue, analyze Establishment Clause cases that involve public schools, and have two primary objectives: to determine established precedents, and to discover trends and inconsistencies. Specific issues addressed include evolution and creationism in curricula, released time programs, prayer in class, and recitation of the Pledge of Allegiance.

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Yani, Fitri, and Syaifur Rizal Fahmy. "Program Di9ital Prayer Time Dalam Penentuan Waktu Salat." Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam 2, no. 2 (July 19, 2019): 59. http://dx.doi.org/10.30659/jua.v2i2.3949.

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Indonesia still has problems about the time of shalat. This reason that encourage Hendro Setyanto to create a new tool in the form of a display of prayer times of all time with a new concept, Di9ital Prayer Time. This digital clock has been published and has been traded to the public. Thus, this study will examine the method and accuracy of the Di9ital Prayer Time in determining the time of prayer. Regarding this theme, this research is a type of qualitative research using an empirical juridical approach. The specification of this study is descriptive analysis, this study intends to provide an overview, examine, explain then analyze the level of accuracy of the Di9ital Prayer Time in determining the time of prayer. The results of this study indicate that after comparing the Di9ital Prayer Time with the schedule of time for the circular prayer of the Ministry of Religion, only a maximum difference of three minutes was found. If the Di9ital Prayer Time is compared to the results of the program of prayer time by Rinto Anugraha, only a difference of four minutes was found, but after being traced, the program for the Rinto prayer did not yet use ikhtiyat. If the results of the Rinto prayer time program are supplemented by two minutes of faith, the difference is a maximum of two minutes. As such, Di9ital Prayer Time is very relevant as a guideline for prayer times. While the determination of the time of prayer by the Indonesian Ministry of Religion which has been the guideline of the people throughout Indonesia is still relevant as a guideline for prayer times. This is still within the limits of relevance, given the schedule of prayer times by the Ministry of Religion is very helpful for the community.

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31

Francis, Leslie J., and Julia Bolger. "Religion and Psychological Well-Being in Later Life." Psychological Reports 80, no. 3 (June 1997): 1050. http://dx.doi.org/10.2466/pr0.1997.80.3.1050.

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A sample of 50 retired civil servants completed the Bradburn Balanced Affect Scale together with measures of personal prayer and public church attendance. No significant association emerged between psychological well-being and religion.

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32

Robbins, Jan C. "Religion and Equal Access in the Public Schools." Religion & Public Education 15, no. 1 (January 1988): 64–66. http://dx.doi.org/10.1080/10567224.1988.11488012.

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Smith, Kenneth. "Religion and Equal Access in the Public Schools." Religion & Public Education 15, no. 2 (March 1988): 156–57. http://dx.doi.org/10.1080/10567224.1988.11488044.

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Grace, Gerald. "In Good Faith: Schools, religion and public funding." International Studies in Sociology of Education 15, no. 3 (November 2005): 289–92. http://dx.doi.org/10.1080/09620210500200144.

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35

Lohmann, Marla J. "Corporal Punishment, Religion, and United States Public Schools." International Journal of Christianity & Education 23, no. 2 (March 14, 2019): 243–44. http://dx.doi.org/10.1177/2056997119835774.

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36

Russo, Charles J. "Religion and Public Schools: A Forty Year Retrospective." Religion & Education 30, no. 2 (October 2003): 1–22. http://dx.doi.org/10.1080/15507394.2003.10012323.

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37

Boyer, Ernest. "Teaching Religion in the Public Schools and Elsewhere." Journal of the American Academy of Religion LX, no. 3 (1992): 515–24. http://dx.doi.org/10.1093/jaarel/lx.3.515.

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38

Rhames, Marilyn Anderson. "Are evangelical Christians abandoning public schools?" Phi Delta Kappan 103, no. 1 (August 23, 2021): 25–29. http://dx.doi.org/10.1177/00317217211043621.

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Conventional wisdom suggests that evangelical Christians, often among the most vocal advocates of school choice efforts in the U.S., are promoting choice out of a sense of frustration with public schools and perceived bias against religion. Research by Marilyn Anderson Rhames, however, suggests that evangelicals are no more concerned about religious bias in their local schools than other Americans. Using data from the 2019 PDK poll into the public’s attitudes toward the public schools, Rhames analyzed responses to questions about pressure to “fit in” or conform; religious bias; bias against gay, lesbian and/or transgender students; and the perceived risks of improper civics, Bible, and comparative religion instruction. In most cases, evangelical responses were not significantly different from those of other parents. In some case, racial identity and ideology were stronger drivers of parental opinion.

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39

Goldburg, Peta. "Teaching Religion in Australian Schools." Numen 55, no. 2-3 (2008): 241–71. http://dx.doi.org/10.1163/156852708x283069.

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AbstractTraditionally the teaching of religion in schools in Australia was confined to Church-sponsored or independent schools because public education in Australia prided itself on being "free, secular and compulsory." For over one hundred years, the teaching of religion in church schools was grounded in a faith-forming approach but, in the 1980s, there was a shift to an educational approach to teaching of religion. The development of educational approaches enabled the introduction of Studies of Religion for senior secondary school students. After considering these shifts, suggestions will be made for some dynamic teaching approaches for students in Studies in Religion.

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40

Cabezón, José Ignacio. "The Case for Silence: A Buddhist Perspective on Prayer in Public Schools." Religion & Education 22, no. 2 (October 1995): 72–76. http://dx.doi.org/10.1080/15507394.1995.11000811.

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41

Naumescu, Vlad. "Pedagogies of Prayer: Teaching Orthodoxy in South India." Comparative Studies in Society and History 61, no. 2 (April 2019): 389–418. http://dx.doi.org/10.1017/s0010417519000094.

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AbstractThis article focuses on religious pedagogies as an essential part of the practice and the making of modern religion. It takes the case of the Syrian Orthodox communities in Kerala, South India to examine how shifts in pedagogical models and practice have reframed their understanding of knowledge and God. The paper highlights two moments of transformation—the nineteenth-century missionary reforms and twenty-first-century Sunday school reforms—that brought “old” and “new” pedagogies into conflict, redefining the modes of knowing and religious subjectivities they presuppose. For this I draw from historical and pedagogical materials, and ethnographic fieldwork in churches and Sunday schools. The paper diverges from widespread narratives on the missionary encounter by showing how colonial efforts to replace ritual pedagogies with modern schooling were channeled into a textbook culture that remained close to Orthodox ritualism. The “new” pedagogy turned learning into a ritualized practice that continued to emphasize correct performance over interiorized belief. Contrasting this with todays’ curriculum revisions, I argue that educational reforms remain a privileged mode of infusing new meanings into religious practice and shaping new orthodoxies, especially under the threat of heterodoxy. This reflects a broader dynamic within Orthodox Christianity that takes moments of crisis or change as opportunities to turn orthopraxy into orthodoxy and renew the faith. The paper engages with postcolonial debates on religion, education, and modernity, and points to more pervasive assumptions about what makes Orthodox Christianity and the modes of knowing and ethical formation in Eastern Christianity.

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Walch, Timothy, and Edward J. Power. "Religion and the Public Schools in Nineteenth-Century America." History of Education Quarterly 37, no. 2 (1997): 238. http://dx.doi.org/10.2307/369379.

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Passe, Jeff, and Lara Willox. "Teaching Religion in America's Public Schools: A Necessary Disruption." Social Studies 100, no. 3 (May 2009): 102–6. http://dx.doi.org/10.3200/tsss.100.3.102-106.

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44

Byrne, Catherine. "Ideologies of Religion and Diversity in Australian Public Schools." Multicultural Perspectives 14, no. 4 (November 2012): 201–7. http://dx.doi.org/10.1080/15210960.2012.725319.

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45

Wood, Randy. "Religion in the Public Schools: Negotiating the New Commons." Journal of Church and State 57, no. 3 (July 14, 2015): 580–81. http://dx.doi.org/10.1093/jcs/csv038.

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Marshall, Joanne M. "Religion and Education: Walking the Line in Public Schools." Phi Delta Kappan 85, no. 3 (November 2003): 239–42. http://dx.doi.org/10.1177/003172170308500315.

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47

Beauchamp, Marcia. "Guidelines on Religion in Public Schools: An Historic Moment." Religion & Education 27, no. 1 (June 2000): 14–19. http://dx.doi.org/10.1080/15507394.2000.11000910.

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Carmody, Brendan. "Ecclesial to Public Space: Religion in Irish Secondary Schools." Religious Education 114, no. 5 (August 16, 2019): 551–64. http://dx.doi.org/10.1080/00344087.2019.1643273.

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49

Chevalier-Watts, Juliet. "Charitable Trusts and Advancement of Religion: On a Whim and a Prayer?" Victoria University of Wellington Law Review 43, no. 3 (September 1, 2012): 403. http://dx.doi.org/10.26686/vuwlr.v43i3.5028.

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The advancement of religion is a controversial head of charitable trusts: whilst its foundations are based on tenets of intangible belief systems, New Zealand law, alongside other common law jurisdictions, supports the notion that the public benefit requirement of all charitable trusts be presumed in this particular head. Common law also reflects decades of evolution of the interpretation of the advancement of religion, thus not limiting the advancement of religion to only the traditional methods of yesteryear, such as offering church services. Nevertheless, with the recent contentious judgment in the New Zealand case of Liberty Trust v Charities Commission, this article submits that the established doctrines associated with the advancement of religion have been advanced beyond envisioned boundaries. The article supports a more conservative interpretation based on established case law. This would not only continue to support fully the evolution of the advancement of religion, but would also provide judicial certainty in an area of law that is undergoing continued change.

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50

Pearce, Augur. "The Offshore Establishment of Religion: Church and Nation on the Isle of Man." Ecclesiastical Law Journal 7, no. 32 (January 2003): 62–74. http://dx.doi.org/10.1017/s0956618x00004956.

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The public religion of the Isle of Man is protestant Christianity in the liturgical tradition of the English Prayer Book. The religious establishment is headed by a bishop, who has been since 1541 subject to the oversight of the Archbishop of York.

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