Journal articles: 'Secular students'

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Loomis, Kenneth D. "Spiritual Students and Secular Media." Journal of Media and Religion 3, no. 3 (August 2004): 151–64. http://dx.doi.org/10.1207/s15328415jmr0303_2.

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Schlein, Candace, and Elaine Chan. "Supporting Muslim Students in Secular Public Schools." Diaspora, Indigenous, and Minority Education 4, no. 4 (October 12, 2010): 253–67. http://dx.doi.org/10.1080/15595692.2010.513235.

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Kaur, Baljit, Surinder Kaur, S. P. Singh, L. S. Sidhu, and Rupinder Kaur. "Secular Trends in Somatotypes among Female University Students." Anthropologist 3, no. 4 (October 2001): 257–60. http://dx.doi.org/10.1080/09720073.2001.11890723.

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Manolis, S., A. Neroutsos, C. Zafeiratos, and A. Pentzou-Daponte. "Secular changes in body formation of greek students." Human Evolution 10, no. 3 (July 1995): 199–204. http://dx.doi.org/10.1007/bf02438972.

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Faust, Joan. "Un-Donne: When Secular Students Confront Reverent Classics." Academic Questions 27, no. 4 (November 1, 2014): 400–410. http://dx.doi.org/10.1007/s12129-014-9453-0.

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Moskovich, Yaffa, and Ido Liberman. "Group identity and social closeness." International Journal of Sociology and Social Policy 38, no. 3/4 (April 9, 2018): 259–79. http://dx.doi.org/10.1108/ijssp-06-2017-0085.

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Purpose The purpose of this paper is to study examine the social identity of Ultra-Orthodox students enrolled in institutions of higher learning in Israel, and specifically the ways in which the identity of Ultra-Orthodox students who interact with other groups on campus compares to the identity of self-segregated Ultra-Orthodox students. Traditionally, Ultra-Orthodox students have preferred self-segregated educational institutions. Today, however increasing numbers of Ultra-Orthodox Jews are enrolling in regular academic institutions. Although they study in separate, homogeneous classrooms, they interact with secular students within the framework of the institution. Design/methodology/approach A four-part questionnaire dealing with attributions, feelings, personal identities, and social proximity was administered to the Ultra-Orthodox students. Findings As hypothesized, the students in self-segregated institutions exhibited a different identity than the students in secular institutions. Contrary to the hypotheses, the self-segregated students had positive feelings toward secular Israeli students and a greater desire for social proximity than the more integrated group. Explanations center on structural identity theory. Originality/value In this naturalistic study, the encounters between Ultra-Orthodox students and other students in their academic institution were random, unplanned, and unmonitored, unlike previous studies of intergroup relations in institutions of higher education. These students were not involved in cooperative tasks, which theoretically could help improve the relationships between Ultra-Orthodox and secular students.

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Espinoza, Benjamin D. "Reconciliatory socialization: Conceptualizing the experiences of Evangelical Christian doctoral students in secular higher education." International Journal of Christianity & Education 22, no. 3 (March 9, 2018): 233–51. http://dx.doi.org/10.1177/2056997118762924.

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Weidman, Twale and Stein’s (2001) model of graduate student socialization has served as a theoretical starting point for understanding the experiences of doctoral students. Although a number of scholars have critiqued the model for failing to account for the unique experiences of different student groups, none has specifically approached the model with Evangelical Christian doctoral students in mind. Building on the literature on Evangelical Christian students in secular higher education, this article offers a reconceptualization of Weidman et al.’s (2001) model that accounts for the unique experiences of Evangelical Christian doctoral students in secular higher education. This revised model, called reconciliatory socialization, serves as a conceptual framework by which to conduct empirical research on the experiences of Evangelical Christian doctoral students in secular settings.

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Gross, Zehavit. "Multiple Religious and Secular Definitions of Secular Adolescents in Israel." Journal of Empirical Theology 25, no. 1 (2012): 1–21. http://dx.doi.org/10.1163/157092512x635725.

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AbstractThis study explores the validity of a novel theoretical model for assessing secularity and religiosity that proposes two dimensions — conceptual and inherited — in an effort to further refine the religious/secular dichotomy applied in research to date. These new dimensions describe the manner in which people structure their world, religious or secular world as the case may be, and the significance they ascribe to it. The study, conducted among grade 12 students (N=100) in state (secular) schools in Israel, revealed that only five of the eight types in the theoretical model are manifested empirically: three secular (conceptual, inherited and integrative) and two religious (conceptual and inherited). It posits that the concepts “religious” and “secular” are comprehensive and cannot fully describe the complexity of an individual’s self- and public definition in a modern, pluralistic world.

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Russell, Julian. "The last students at the Scots College, Douai." Innes Review 58, no. 2 (November 2007): 222–25. http://dx.doi.org/10.3366/e0020157x07000091.

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The register of the Scots College, Douai, was printed in Records of the Scots Colleges I, New Spalding Club (Aberdeen, 1906).1 It ends in 1772, but does not contain the names of the secular students after 1765, when the Jesuits were expelled from France. The rector, John Riddoch, S. J., and his students moved to Dinant, taking the register with them, and it is the Dinant register that is printed. The college at Douai re-opened with a secular priest, Robert Grant, as rector, but no register survives for the period from 1765 until the final closure in 1793.2

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Kuburic, Zorica, and Ana Kuburic. "Differences between secular and spiritual identity." Sociologija 48, no. 1 (2006): 19–37. http://dx.doi.org/10.2298/soc0601019k.

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We have chosen this empirical research and a transversal section of the current moment in Serbia, integrating religion, individual identity, and the process of secularization. We have used the comparative method in our research of differences and their contribution to the atmosphere that currently prevails in Serbia. We also researched differences between high school students and students of the Theology Seminary of the Serbian Orthodox Church. Through statistical data processing we composed graphs which represent two groups within the youth population: those oriented towards secular professions, and those oriented towards a spiritual vocation. We wondered whether these differences are present only in students who are religious as opposed to those who are from the same school but not religious. What connects believers and makes them different from those who are not religious? The results show that differences between secular and spiritual identity are visible in the self-image, which is possessed by the young and especially referring to the control of one's own behavior. We find that there is a connection between religiosity, morality, sexuality and guilt.

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PIKE, MARK A. "The Value of Christian-Ethos Schooling for Secular Students." Journal of Research on Christian Education 20, no. 2 (May 2011): 138–54. http://dx.doi.org/10.1080/10656219.2011.590728.

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Gould, Benina F. "The Student Religion/Pluralism/Media/ Survey A Comparison of German and Turkish Secular High School Students from Research to Practice." International Journal of Psychosocial Rehabilitation 24, no. 1 (January 20, 2020): 1374–86. http://dx.doi.org/10.37200/ijpr/v24i1/pr200236.

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Broyde, Michael J. "Religious Values in Secular Institutions?" Journal of Law, Religion and State 10, no. 1 (September 14, 2022): 53–85. http://dx.doi.org/10.1163/22124810-10010002.

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Universities that are incorporated under a secular charter face a number of challenges in claiming religious exemptions or religious character. These secularly chartered but religiously motivated universities (SCbRMU) often are attempting to get the best of both worlds, by maintaining entitlement to government funding that is exclusive to secular entities while also claiming religious protections. In this paper, Yeshiva University (yu) is used as a case study of the difficulties faced by these institutions. yu has been sued by a group of students and alumni for refusing to authorize an official lgbt club, and yu has argued that it is entitled to a religious exemption from New York City anti-discrimination laws. This paper discusses the history of yu and its relationship with lgbt rights, as well as relevant case law concerning religious education, discrimination on the basis of sexual orientation, and religious exemptions. The paper concludes with a discussion of the legal options a SCbRMU has when faced with these issues, including shedding part of its identity (either the religious or the secular), maintaining the status quo, and defiance. Ultimately, none of the options are ideal for such an institution, and the nature of the conflict for yu, when discrimination against funding religious institutions leads to the financial need for a secular charter, and the school’s secular status then leads to difficulty receiving a religious exemption from anti-discrimination laws, show that society is not tolerant of ambiguity in this scenario, and institutions are better served if they avoid these contradictions.

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Rauchberger, Nirit, Shlomo Kaniel, and Zehavit Gross. "Differences Between Religious and Secular Women Students in Judging Processes." Journal of Empirical Theology 31, no. 1 (April 20, 2018): 93–111. http://dx.doi.org/10.1163/15709256-12341370.

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Abstract This study examined the differences between religious and secular women in the process of judging a dramatic, complex event from a structural viewpoint, both multidimensional (large number of causes and effects, causes in different categories, large number of actors) and one-dimensional. The event was the evacuation of the Israeli settlements from the Gaza Strip, which took place in Israel in 2005. The participants were 244 Jewish women students, self-defined as religious or secular, who reported negative emotions in relation to the evacuation. Despite differences between the religious and secular women in the content and intensity of the emotions aroused, differences were not found in the pattern of connections (i.e. the structure) between the variables in the model. That is to say, the difference in the respondents’ political or religious tendencies did not affect their judgment structures. We also found that a multidimensional perception of the event will tone down the severity of the judgment, regardless of the judge’s views regarding the content of the event.

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Nadyrshin, Timur M. "The Place of Religion in the System of General Humanitarian Education of the Republic of Bashkortostan." Study of Religion, no. 3 (2019): 89–99. http://dx.doi.org/10.22250/2072-8662.2019.3.89-99.

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The article discusses the place of religion in the system of school humanitarian education of the Republic of Bashkortostan. At the regional level, one can clearly see what place religion occupies in the picture of the world of subjects of education on two subjects that essentially determine the worldview of schoolchildren. These include “Fundamentals of Religious Cultures and Secular Ethics” and the History of Russia. The study focuses on the following aspects of the topic: the place of religion in textbooks on “Fundamentals of the Religious Cultures and Secular Ethics” and the History of Russia, the form of discourse in the lessons of “Fundamentals of the Religious Cultures and Secular Ethics”, the factors of choosing religious modules of the “Fundamentals of the Religious Cultures and Secular Ethics” course, students 'interest in the history of religion, students' knowledge of Russian religious leaders. The work is based on the analysis of statistical sources, observation, sociological survey of schoolchildren, parents, students, as well as rhetorical analysis of textbooks. As the results of the research show, in Bashkortostan, a low choice of confessional modules guarantees a weak religious socialization of students in the classrooms of the “Fundamentals of the Religious Cultures and Secular Ethics”, since the module reflects the subject's discourse. Schoolchildren of Bashkortostan demonstrate a rather low interest in the history of religion and the biographies of religious figures. The data obtained indicate a low level of confessional identity of schoolchildren in the region.

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Emelyanova, T. P., and T. V. Belykh. "Attitudes to global risks students of orthodox and secular universities." Social Psychology and Society 10, no. 3 (2019): 40–50. http://dx.doi.org/10.17759/sps.2019100303.

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The study is devoted to the problem of comparing attitudes towards global risks among students of different mentality (religious and secular). It was assumed that this attitude varies in a number of components and forms links with identity and tolerance for uncertainty. Respondents: students of an Orthodox university (58 people at the age of 17—29 years old, of which 52% are girls, 48% are boys) and students of a secular university (69 people at the age of 16—31 years old, of whom 71% are girls, 29% are young men). The study used a questionnaire method using the techniques: “Attitude to global risks”, “Tolerance to uncertainty”, “Social identity”. Data was processed in the SPSS 20.0 program. The hypothesis was partially confirmed. Religious authoritarianism as a strategy to prevent global risks by returning to traditional values and controlling citizens is higher for Orthodox students. For secular students, it is more typical to see threats from a fatalistic point of view and to believe in the possibility of preventing global disasters by maintaining a balance of power, cooperation and compromises. Significant relationships of risk attitudes with tolerance to uncertainty and identity are found.

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Possamai, Adam, Arathi Sriprakash, Ellen Brackenreg, and John McGuire. "Chaplaincies in a “Post-Secular” Multicultural University." Fieldwork in Religion 9, no. 2 (August 3, 2015): 147–65. http://dx.doi.org/10.1558/firn.v9i2.16454.

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As universities in Australia are faced with a growth in diversity and intensity of religion and spirituality on campus, this article explores the work of chaplains and its reception by students on a multi-campus suburban university. It finds that the religious work of these professionals is not the primary emphasis in the university context; what is of greater significance to students and the university institution is the broader pastoral and welfare-support role of chaplains. We discuss these findings in relation to post-secularism theory and the scaling down of state-provided welfare in public institutions such as universities.

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Prusak, Jacek, Krzysztof Kwapis, Barbara Pilecka, Agnieszka Chemperek, Agnieszka Krawczyk, Marcin Jabłoński, and Krzysztof Nowakowski. "The quality of life, meaning in life, positive orientation to life and gratitude of Catholic seminarians in Poland: A comparative analysis." Archive for the Psychology of Religion 43, no. 1 (January 31, 2021): 78–94. http://dx.doi.org/10.1177/0084672420983488.

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The aim of the article is to examine differences in the quality of life (the psychophysical, psychosocial, personal, and metaphysical spheres) as well as gratitude, meaning in life and positive orientation to life between diocesan and religious seminarians and secular students. The influence of religiosity on quality of life and subjective well-being is the subject of numerous studies, but seminarians (i.e. people preparing to be priests) have rarely been included in them. The present research was carried out for the first time with a group of diocesan and religious seminarians in Poland and secular students. The study involved 296 participants—98 diocesan seminarians, 96 religious seminarians and 102 secular students in the control group. Results showed significant differences in the quality of life. Religious and diocesan seminarians scored higher than the control group members in the psychophysical, personal, psychosocial and metaphysical spheres. In addition, in terms of gratitude, and the presence of meaning in life, religious and diocesan seminarians achieved higher scores than the control group but lower scores in searching for the meaning in life. There were no significant differences between diocesan and religious seminarians except that only diocesan seminarians obtained significantly higher scores on positive orientation to life than the control group. Overall, results support the idea that seminarians have higher quality of life and subjective well-being than secular students. Research implications are discussed.

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Zhang, Zhen, Zezhao Chen, Tong Wu, and Weimo Zhu. "Secular Trends Of Health-related Fitness Of Chinese College Students." Medicine & Science in Sports & Exercise 48 (May 2016): 105. http://dx.doi.org/10.1249/01.mss.0000485317.59994.f8.

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Beloborodova, Polina M., and Dmitry A. Leontiev. "Russian Students’ Secular Conceptions of Life Calling: A Qualitative Analysis." Psychology in Russia: State of the Art 12, no. 2 (2020): 3–18. http://dx.doi.org/10.11621/pir.2019.0201.

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Cívico Ariza, Andrea, Ernesto Colomo Magaña, and Erika González García. "Religious Values and Young People: Analysis of the Perception of Students from Secular and Religious Schools (Salesian Pedagogical Model)." Religions 11, no. 8 (August 13, 2020): 415. http://dx.doi.org/10.3390/rel11080415.

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In a secularised and postmodernist social context, young people are increasingly distanced from religious beliefs. Nevertheless, in schools with a religious character, the main contents of the faith continue to be transmitted through the ideology and the pedagogical model. The objective of this study is to analyse the influence of the type of school on the perception of religious values. The “Adaptive Values Test” instrument was used on a sample of 456 students from secular and religious schools (Salesian) in the province of Seville during the 2018–2019 academic year. The consideration of religious values in Salesian students is also specifically analysed. The results obtained show that young people studying in schools with religious pedagogical models have a more positive view of faith than the students from secular schools. However, the rejection of the ecclesial institution occurs in students from secular schools and, to a lesser extent, in students from religious schools, becoming a common factor of distancing from religion. Young people studying in religious Salesian schools reflect significant gender differences in the perception of religious values. In these students, the exploratory factor analysis reflects three main factors, the key aspects of faith being valued more than the ecclesiastical hierarchy.

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Rodionova, E. V., and V. D. Kovalenko. "The Orthodox Media Perception of the Saint Petersburg Students: a Lost Generation or a Lost Sheep." Concept: philosophy, religion, culture 4, no. 3 (September 28, 2020): 105–19. http://dx.doi.org/10.24833/2541-8831-2020-3-15-105-119.

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The paper addresses the issue of attitudes to religion and, in particular, to Russian Orthodoxy, of the Russian youth with the focus on the effects of secular and religious mass media. Both religion and media are integral parts of social interaction, with mediatization taking shape challenging Orthodox media. The research used qualitative survey methodology to grasp students’ attitudes. It showed that the informative activities of Russian Orthodox media have an insignificant effect. The main sources from which the youth gets specific information about the church are federal and regional media. But it would be too preliminary to conclude that student youth is a lost generation for the Russian Orthodox Church, as only a tiny fraction of young people call themselves Orthodox. This implies that not only the mediatization, but rather atheism or not-observance plays a major role in student indifference. A content analysis of top local media outlets of Saint Petersburg on the issue of the church activities coverage shows that providing news and information is one-sided and weak in secular media. The distorted image of the Russian Orthodox Church in secular media pushes the youth away from confessional media. Thus, the youth remains doubtful when the latter is concerned, and are trapped in secular media bias.

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Pieterse, Hendrik J. C., Johannes A. Van Der Ven, and Jaco S. Dreyer. "Human Rights in the Name of God?" Religion and Theology 8, no. 1-2 (2001): 165–206. http://dx.doi.org/10.1163/157430101x00080.

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AbstractThis article is a study of the tension which arises because South Africa is a religious society within a secular state, or a secular state embedded in a religious society. The belief in God among Grade 11 students in the Johannesburg/ Pretoria region is investigated, and questions are posed as to the role belief in God plays in the formation of their attitudes towards human rights. Fundamental aspects of the relationship between belief in God and human rights are dealt with, students' belief in God is investigated and described, and finally, it is asked whether the students believe that there is a God of human rights.

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Alekseev, Sergey Valerievich. "Secular and church education in Russia." Uchenyy Sovet (Academic Council), no. 10 (September 18, 2022): 664–69. http://dx.doi.org/10.33920/nik-02-2210-07.

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The article discusses the features of the formation of secular and ecclesiastical education. The distinctive features of secular and church education at various stages of development in the history of Russia are demonstrated. The main problems that have developed in the education system, as well as the ways to solve them based on different time periods, are highlighted. The article can be used as a scientific and methodological material in the framework of the preparation of students in the areas of "History" and "Pedagogy".

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Husein, Fatimah. "JERUSALEM AND THE JEWS: THE VIEWS OF INDONESIAN MUSLIM STUDENT ACTIVISTS." JERUSALEM: RELIGIONS AND POLITICS 5, no. 2 (December 1, 2011): 197–212. http://dx.doi.org/10.54561/prj0502197h.

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Jerusalem is a city of controversy. This paper attempts to describe the views of Indonesian Muslim student activists, who are studying in two different categories of university, namely secular and religious-based, on Jerusalem and the Jews. The choice of students of different organizations and universities is meant to give a more comprehensive perspective, and is based on the assumption that the students from the Islamic university will have different perspectives on these issues compared to those of secular universities. Five students from each category were interviewed. The interviews were not recorded but transcribed so that the interviewees could speak freely. These interviews however do not reflect the opinions of student organizations and the universities. It reflects the students’ own perspectives.

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Roibin, Roibin. "Pendidikan Agama Berbasis Kerukunan." ULUL ALBAB Jurnal Studi Islam 4, no. 1 (December 26, 2018): 95–101. http://dx.doi.org/10.18860/ua.v4i1.6141.

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The Islamic education has ever been sociologically and historically regarded as Islamic religious education. It is intended to differentiate it from general (secular) education. This view is considered as the reason for the presence of Islamic religious school (madrasah diniyah) and the dichotomy between religious education and general (secular) education. Since then, the treatment for students'. characters, moral, attitude, personality or what commonly known as affective aspects is relied on religious education. On the contrary, the treatment for students 'psychometrics and cognitive aspects is charged to general education system.

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Muhammadin, Fajri Matahati, and Hanindito Danusatya. "De-Secularizing Legal Education in Indonesian Non-Islamic Law School: Examining The �Intorduction to Jurisprudence� Textbooks on The �Norm Classification� Chapter." Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam 1, no. 2 (May 5, 2018): 135. http://dx.doi.org/10.30659/jua.v1i2.2455.

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The Indonesian legal system is not secular, but the legal education in non-Islamic universities are secular. This article will highlight the �Introduction to Jurisprudence� course (ITJ) at law undergraduate programs. More specifically, one chapter will be analyzed i.e. �Classification of Norms� because it is an early fundamental chapter in ITJ which shapes the jurisprudential reasoning of the law students. This article uses a literature study to observe the most used textbooks for the (ITJ) course in the top law schools in Indonesia. It will be found that the approached used by these textbooks are secular and incompatible with the Indonesian non-secular legal system. Islamization of knowledge is needed to �de-secularize� this �Classification of Norms� chapter.

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Walker, Gail C. "Secular Eschatology: Beliefs about Afterlife." OMEGA - Journal of Death and Dying 41, no. 1 (August 2000): 5–22. http://dx.doi.org/10.2190/q21c-5ved-gyw6-w091.

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The development of the concept of afterlife was traced through examination of extinctionism, existentialism, pre-historic Shamanism, the Hebrew Torah, the Judeo-Christian Bible, the Qur'an of Islam, Eastern religious and philosophical systems regarding reincarnation, pluralistic death, and secular alternatives of positivism and humanitarianism. Beliefs about afterlife were investigated for 270 healthcare workers and 414 university students. The extinctionist view was endorsed by 13.6 percent. The predominant view of 85.1 percent was a hope for an afterlife. Belief in a specific type of afterlife was acknowledged by 53.3 percent. Belief in reincarnation was indicated by 29.5 percent. The belief system of 13.6 percent was based on traditional religious concepts modified by secular influences about eternal life and resurrection into heaven or hell, depending on our earthly deeds. An additional 10.2 percent believed that we will all obtain heaven. Detailed post-hoc analyses by gender, race, and the religious identification categories of Catholic, Protestant, Muslim, Jew, and agnostic are reported.

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Ketchley, Neil, and Michael Biggs. "THE EDUCATIONAL CONTEXTS OF ISLAMIST ACTIVISM: ELITE STUDENTS AND RELIGIOUS INSTITUTIONS IN EGYPT*." Mobilization: An International Quarterly 22, no. 1 (March 1, 2017): 57–76. http://dx.doi.org/10.17813/1086-671x-22-1-57.

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The literature on student activism finds that protesters come from prestigious universities and from the social sciences and humanities. Studies of political Islam, however, emphasize the prominence of engineering and medical students from secular institutions. Contributing to both literatures, this paper investigates Islamist students targeted by security forces in Egypt following the coup of 2013. Matching 1,352 arrested students to the population of male undergraduates, it analyzes how the arrest rate varied across 348 university faculties. We find that activists came disproportionately from institutions that provided a religiously inflected education. This contradicts the conventional emphasis on secular institutions. Most importantly, we find that Islamists tended to come from faculties that required higher grades and that admitted students who studied science in secondary school. Controlling for grades, engineering and medicine were not especially prominent. These findings suggest that Islamist students conform to the more general pattern: political activism attracts the academic elite.

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Bents, Dominik, Detlef Groth, and Takashi Satake. "The secular trend and network effects on height of male Japanese students from 1955 to 2015." Anthropologischer Anzeiger 74, no. 5 (June 1, 2018): 423–29. http://dx.doi.org/10.1127/anthranz/2018/0838.

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Kozyrev, Fedor Nikolay. "The Religious and Moral Beliefs of Adolescents in St. Petersburg." Journal of Education and Christian Belief 7, no. 1 (March 2003): 69–90. http://dx.doi.org/10.1177/205699710300700107.

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Students aged 15 to 17 years in state secular and non-state Christian schools in St. Petersburg were surveyed as to their opinions of religion. The study showed an extremely small proportion of consistent atheists. On average, less than 10% of the surveyed students in state schools answered with certainty that there is no God while just 4% decisively reject religion as such. 80% proclaimed themselves believers but only 2% visit churches at least weekly and very few know the Christian Gospel. The majority of students thought that religion is a personal matter. There were significant differences between the state secular and non-state Christian schools so the survey supports the view that religious education strongly influences opinions and systems of ethical values.

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Alijonovna, Atakulova Nargizakhon. "The impact of secular and religious knowledge combination on students' education." Asian Journal of Multidimensional Research (AJMR) 10, no. 1 (2021): 186–91. http://dx.doi.org/10.5958/2278-4853.2021.00035.5.

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Hovemyr, Maria. "Secular and Religious Attributions of Success and Failure Among Polish Students." Journal of Social Psychology 138, no. 2 (April 1998): 149–63. http://dx.doi.org/10.1080/00224549809600367.

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Railsback, Gary. "Faith Commitment of Born-Again Students at Secular and Evangelical Colleges." Journal of Research on Christian Education 15, no. 1 (March 2006): 39–60. http://dx.doi.org/10.1080/10656210609484993.

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Barr, Susan I. "Secular trends in nutrient intakes of female nutrition students, 1986–1991." Nutrition Research 13, no. 9 (September 1993): 1099–103. http://dx.doi.org/10.1016/s0271-5317(05)80528-7.

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Ranz, Rebecca, and Nuzha Allassad Alhuzail. "Beyond the officially secular: Female religious students in the academic space." Women's Studies International Forum 75 (July 2019): 102245. http://dx.doi.org/10.1016/j.wsif.2019.102245.

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Askarova, G. B. "The Religious and Ethical Education of Students in a Secular School." Russian Education & Society 49, no. 1 (January 2007): 34–46. http://dx.doi.org/10.2753/res1060-9393490103.

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Claessens, A. L., and J. Lefevre. "Secular trends in somatic and motor characteristics of physical education students." American Journal of Human Biology 4, no. 3 (1992): 301–11. http://dx.doi.org/10.1002/ajhb.1310040305.

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Kuru, Ahmet T. "Passive and Assertive Secularism: Historical Conditions, Ideological Struggles, and State Policies toward Religion." World Politics 59, no. 4 (July 2007): 568–94. http://dx.doi.org/10.1353/wp.2008.0005.

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Why do secular states pursue substantially different policies toward religion? The United States, France, and Turkey are secular states that lack any official religion and have legal systems free from religious control. The French and Turkish states have banned students' headscarves in public schools, whereas the U.S. has allowed students to wear religious symbols and attire. Using the method of process tracing, the author argues that state policies toward religion are the result of ideological struggles. In France and Turkey the dominant ideology is “assertive secularism,” which aims to exclude religion from the public sphere, while in the U.S., it is “passive secularism,” which tolerates public visibility of religion. Whether assertive or passive secularism became dominant in a particular case was the result of the particular historical conditions during the secular state-building period, especially the presence or absence of an ancien regime based on a marriage of monarchy and hegemonic religion.

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Barnes, M. Elizabeth, and Sara E. Brownell. "A Call to Use Cultural Competence When Teaching Evolution to Religious College Students: Introducing Religious Cultural Competence in Evolution Education (ReCCEE)." CBE—Life Sciences Education 16, no. 4 (December 2017): es4. http://dx.doi.org/10.1187/cbe.17-04-0062.

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Low acceptance of evolution among undergraduate students is common and is best predicted by religious beliefs. Decreasing students’ perceived conflict between religion and evolution could increase their acceptance of evolution. However, college biology instructors may struggle with trying to decrease students’ perceived conflict between religion and evolution because of differences in the religious cultures and beliefs of instructors and students. Although a large percentage of undergraduate students in evolution courses are religious, most instructors teaching evolution are not. To consider differences between the secular culture of many college instructors and the religious culture of many students, we propose using a lens of cultural competence to create effective evolution education. Cultural competence is the ability of individuals from one culture (in this case, primarily secular instructors who are teaching evolution) to bridge cultural differences and effectively communicate with individuals from a different culture (in this case, primarily religious undergraduate biology students). We call this new framework Religious Cultural Competence in Evolution Education (ReCCEE). In this essay, we describe a suite of culturally competent practices that can help instructors reduce students’ perceived conflict between evolution and religion, increase students’ acceptance of evolution, and help create more inclusive undergraduate biology classrooms.

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Rios, Kimberly, and Mark Aveyard. "Science-religion compatibility beliefs across Middle Eastern and American young adult samples: The role of cross-cultural exposure." Public Understanding of Science 28, no. 8 (August 28, 2019): 949–57. http://dx.doi.org/10.1177/0963662519869815.

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Research shows that people in predominantly Christian cultures tend to perceive a basic tension between science and religion, which is not reflected in predominantly Muslim cultures. In this cross-cultural study comparing Christian university students in the United States and Muslim university students in the United Arab Emirates, we examined time spent in Western countries (for UAE students) or overseas (for American students) as predictors of perceived religion-science compatibility. Drawing upon the notion that science is viewed as more secular in Christianity than in Islam, we hypothesized and found that among UAE students, number of weeks per year spent in the West correlated negatively with religion-science compatibility beliefs. This relationship held even when controlling for science knowledge, suggesting that it results not from epistemological opposition to science but from an increasing exposure to the idea that science should be seen as a secular institution. Among American students, number of weeks per year spent overseas and religion-science compatibility beliefs were not associated. Implications for perceptions of science among different religious groups and in different cultural contexts are discussed.

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Gamoran, Adam. "Student Achievement in Public Magnet, Public Comprehensive, and Private City High Schools." Educational Evaluation and Policy Analysis 18, no. 1 (March 1996): 1–18. http://dx.doi.org/10.3102/01623737018001001.

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Problems with our public urban high schools are widely discussed, and many see magnet schools and private schools as the answer. But are those schools really better at increasing the academic skills of students? Using the National Educational Longitudinal Survey, I estimated the effect of attending a magnet school, Catholic school, or secular private school on the achievement of urban students in math, reading, science, and social studies. I then compared these estimates to the achievement of students who attend comprehensive public high schools. I found that magnet schools are more effective than regular schools at raising the proficiency of students in science, reading, and social studies; Catholic schools have a positive impact on math skills, while secular private schools do not offer any advantage, net of preexisting differences among students. Further analyses tested the sensitivity of the results to assumptions about independence and selectivity; these showed support for the magnet school advantages in reading and social studies, but raised doubts about the Catholic school effects in math and the magnet school effects in science.

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Fortna, Benjamin C. "ISLAMIC MORALITY IN LATE OTTOMAN “SECULAR” SCHOOLS." International Journal of Middle East Studies 32, no. 3 (August 2000): 369–93. http://dx.doi.org/10.1017/s0020743800021140.

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Recent scholarship has taken great strides toward integrating the history of the late Ottoman Empire into world history. By moving beyond the view that the West was the prime agent for change in the East, historians have shed new light on indigenous efforts aimed at repositioning the state, reconceptualizing knowledge, and restructuring “society.”1 A comparative perspective has helped students of the period recognize that the late Ottoman Empire shared and took action against many of the same problems confronting its contemporaries, East and West. The assertion of Ottoman agency has been critical to finishing off the stereotype of the “sick man of Europe,” but the persistent legacies of modernization theory and nationalist historiography continue to obscure our view of the period.

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Lerner, Berel Dov. "A multicultural dialogue on the transmigration of souls." Think 3, no. 9 (2005): 77–86. http://dx.doi.org/10.1017/s1477175600002116.

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Shcheglova, L. V. "The Problems of Teaching the Basics of Secular Ethics to Pedagogic Students." Education and science journal 1, no. 3 (February 27, 2015): 132. http://dx.doi.org/10.17853/1994-5639-2013-3-132-140.

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Freund, Anat. "Negotiating with Faith: Professional Preferences of Haredi and Secular Social Work Students." Academy of Management Proceedings 2016, no. 1 (January 2016): 10203. http://dx.doi.org/10.5465/ambpp.2016.10203abstract.

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Batum, Deniz. "HANDSHAKING IN THE SECULAR: UNDERSTANDING AGENCY OF VEILED TURKISH-DUTCH MUSLIM STUDENTS." Multidisciplinary Journal of Gender Studies 5, no. 2 (June 25, 2016): 962. http://dx.doi.org/10.17583/generos.2016.1679.

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The article discusses agency of second generation veiled Turkish-Dutch Muslim students by looking at the issue of handshake. Utilising the Bourdesian conceptual tool of habitus and its accompanying concepts, we present the ways in which handshaking works for our respondents. Subsequently, we show how both not-handshaking and handshaking can lead to strategic gains. While not-handshaking becomes a positive and valued feature of their cultural capital in interactions with pious Muslim men, following the handshaking norm in Dutch social interaction is widely practiced to gain benefits. Given how they act in adaptive ways, we show how womenâ€™s agency can be defined and accounted for in two ways; both through the paradigm of â€˜doing religionâ€™ (Avishai, 2008), as well as through the paradigm of agency as defined by liberal feminism.

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Bruggeman, Elizabeth Leistler, and Kathleen J. Hart. "Cheating, Lying, and Moral Reasoning by Religious and Secular High School Students." Journal of Educational Research 89, no. 6 (July 1996): 340–44. http://dx.doi.org/10.1080/00220671.1996.9941337.

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Paglia, Angela, and Edward M. Adlaf. "Secular Trends in Self-reported Violent Activity Among Ontario Students, 1983–2001." Canadian Journal of Public Health 94, no. 3 (May 2003): 212–17. http://dx.doi.org/10.1007/bf03405069.

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Ohyama, Shiro, Akira Hisanaga, Takeo Inamasu, Akiyo Yamamoto, Miyuki Hirata, and Noburu Ishinishi. "Some secular changes in body height and proportion of Japanese medical students." American Journal of Physical Anthropology 73, no. 2 (June 1987): 179–83. http://dx.doi.org/10.1002/ajpa.1330730204.

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Journal articles on the topic 'Secular students'

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