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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

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2

McCarthy, Martha. "Religion and Public Schools: Emerging Legal Standards and Unresolved Issues." Harvard Educational Review 55, no. 3 (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 Ame

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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 (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 tha

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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 (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

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5

Sandberg, Russell. "Is the National Health Service a Religion?" Ecclesiastical Law Journal 22, no. 3 (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 i

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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 (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 Af

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Niklai, Patrícia Dominika. "A kisebbségi iskolaügy Balázs Ferenc tevékenysége alapján 1938–1944 között." DÍKÉ 2020, no. 2 (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

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8

Beaman, Lori G., Cory Steele, and Keelin Pringnitz. "The inclusion of nonreligion in religion and human rights." Social Compass 65, no. 1 (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 schoo

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Husniyah, Nur Iftitahul. "Religious Culture Dalam Pengembangan Kurikulum PAI." AKADEMIKA 9, no. 2 (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 educ

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10

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 (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 (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 tim

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12

Mårtensson, Ulrika, and Mark Sedgwick. "Preface." Tidsskrift for Islamforskning 8, no. 1 (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 als

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13

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 de

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14

ASPY, DAVID N., and CHERYL B. ASPY. "Religion in Public Schools." Counseling and Values 36, no. 1 (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 (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 (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 (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 (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 (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 (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 (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

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24

Ahmed, Imran. "The Politics of Congregational Prayer." Journal of Law, Religion and State 8, no. 2-3 (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 ampli

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25

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

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26

Gurchiani, Ketevan. "Georgia in-between: religion in public schools." Nationalities Papers 45, no. 6 (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 sp

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27

Jajanidze, Elene. "TEACHING RELIGION IN PUBLIC SCHOOLS OF GEORGIA." INTERNATIONAL JOURNAL OF MULTILINGUAL EDUCATION III, no. 5 (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 (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, t

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29

Fisher, Clifford, and Ethan Hicks. "The Establishment Clause and Public Schools." Journal of Sociological Research 9, no. 2 (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 specifi

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30

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 (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

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31

Francis, Leslie J., and Julia Bolger. "Religion and Psychological Well-Being in Later Life." Psychological Reports 80, no. 3 (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 (1988): 64–66. http://dx.doi.org/10.1080/10567224.1988.11488012.

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33

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

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34

Grace, Gerald. "In Good Faith: Schools, religion and public funding." International Studies in Sociology of Education 15, no. 3 (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 (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 (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 (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 ga

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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

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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 (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 (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 dr

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42

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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43

Passe, Jeff, and Lara Willox. "Teaching Religion in America's Public Schools: A Necessary Disruption." Social Studies 100, no. 3 (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 (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 (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 (2003): 239–42. http://dx.doi.org/10.1177/003172170308500315.

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Beauchamp, Marcia. "Guidelines on Religion in Public Schools: An Historic Moment." Religion & Education 27, no. 1 (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 (2019): 551–64. http://dx.doi.org/10.1080/00344087.2019.1643273.

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Chevalier-Watts, Juliet. "Charitable Trusts and Advancement of Religion: On a Whim and a Prayer?" Victoria University of Wellington Law Review 43, no. 3 (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 judgmen

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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 (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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