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Erschienen in: Public Choice 1-2/2022

20.06.2022

Sincerely held beliefs: evidence on how religion in the classroom affects private school enrollments

verfasst von: Angela K. Dills, Douglas A. Norton

Erschienen in: Public Choice | Ausgabe 1-2/2022

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Abstract

Schools are one of the ways parents transmit their cultural values. US public education historically promoted Protestantism. We examine two conflicts over classroom religious exercises during the 1960s: school prayer and Bible reading. Supreme Court rulings on those matters created controversy by changing the cultural values transmitted in public schools. More conservative and evangelical religious traditions felt that their children were deprived of vital religious instruction; some moderate and liberal Protestants, as well as Jews, praised the removal of religious exercise from the public schools. We document changes in private school enrollments between 1960 and 1970 for US counties with differing religious adherence. In counties with more evangelicals and fewer Catholics, private school enrollment increased by 13–17%. States that previously had required Bible reading also saw larger increases in private school enrollments. The results are robust to a variety of checks, including controls for race-related enrollment decisions. Our results imply that evangelical families relied on public schools to transmit religious values; when the nature of public schools changed, some of them shifted to private schools. The analysis of that historical event can inform contemporary discussions about school curriculums and vouchers.

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Fußnoten
1
The SCOTUS decisions were based on the Establishment Clause of the First Amendment, which reads “Congress shall make no law respecting an establishment of religion.”
 
2
Dierenfield (2007, p. 1) describes the sequel to Engel v. Vitale from the viewpoint of influential fundamentalist David Barton: “As a direct result, he [David Barton] maintains, the United States entered into a downward spiral that threatens to destroy the world’s greatest nation,” to be followed by increases in illegitimate births, divorce rates, drug use, racial unrest, and more. After the Schempp decision on the removal of Bible reading and recitation of the Lord’s Prayer, Laats (2012) recounts one father writing in the popular evangelical magazine Moody Monthly that he “hoped to protect his children ‘from the atheistic ideas floating around these days.’”
 
3
At the time of Engel v. Vitale, William Butler, attorney for the petitioners, remarked that “Every school board in the country is going to have to reappraise its position on the use of its buildings for religious practices, and on the use of its curriculum, too” (Dierenfield, 2007, p. 133).
 
4
The Boston School Committee exhorted in 1850: “In our Schools they must receive moral and religious teaching, powerful enough if possible to keep them in the right path amid the moral darkness …” (quoted in Glenn, 1988, p. 84).
 
5
Dierenfield (2007) documents incidents involving non-Protestant students. For example, in 1859 Boston, an eleven-year-old, Thomas Wall, was advised by his priest not to recite Protestant prayers or scripture. The assistant principal of his school, observing his refusal to recite the King James version, told the class, “Here’s a boy that refuses to repeat the Ten Commandments, and I will whip him till he yields if it takes all afternoon.” He was beaten for 30 minutes with a “three-foot-long rattan stick” (Dierenfield, 2007, p. 24). Jewish children faced anti-Semitic violence, but Dierenfield notes that early on, “individual Jews at first swallowed their objections to sectarianism in public schools” even though “Like Roman Catholics, Jewish immigrants resented Protestant-controlled public schools” (ibid, p. 37). By the 1940s, when Jewish students opted out of religious education classes, they were subject to stigma from classmates and teachers, “Protestant teachers pressured Jewish students to attend the classes with remarks like these: ‘Why don’t you want to listen to these pretty Bible stories? We just talked today about King David; you know he was a Jew’” (ibid, p. 57).
 
6
36 USC sec. 119.
 
7
36 USC sec. 172. President Eisenhower noted, “From this day forward, the millions of our school children will daily proclaim in every city and town … the dedication of our nation and our people to the Almighty…. In this way we are reaffirming the transcendence of religious faith in America’s heritage and future; in this way we shall constantly strengthen those spiritual weapons which forever will be our country’s most powerful resource, in peace or in war” (Eisenhower 1954, retrieved from Eisenhower Presidential Library).
 
8
36 USC sec 302.
 
9
Dierenfield (2007, p. 65) provides additional popular culture references.
 
10
The cases are Everson v. Board of Education (1947), McCollum v. Board of Education (1948), and Zorach v. Clauson (1952). In Everson, SCOTUS ruled that reimbursement of transportation expenses to parochial schools was unconstitutional. In McCollum, the organization and administration of religious education during released time was viewed as religious aid; the Supreme Court relied on the Establishment Clause to strike down Illinois’s released-time program on an 8–1 vote. In Zorach, the released-time program was neither tax-financed nor held on school grounds; after the composition of the court changed, the Supreme Court upheld New York’s program 6–3. Zorach was viewed by some commentators as a step backwards from McCollum and others as stemming a secular tide in judicial decisions.
 
11
In a letter to the editor of the Tallahassee (FL) Democrat, one reader refashioned the Lord’s Prayer as, “Our government which art in Washington, hallowed be thy name, thy kingdom come, thy will be done in the States, as it is decreed in Washington. Give us this day our welfare check, and our debts should be forgiven, as we have very little after taxes, and lead us not into communism, and deliver us from socialism, for this is thy Country, and the Supreme Court is the Power, and our freedom is departing, we hope not forever. Amen” (Gargus, 1962).
 
12
For example, the Joint Baptist Committee on Public Affairs reacted favorably to Engel (Beaney & Beiser, 1964, p. 483). The Baptist Standard also reacted favorably but noted that “it was very likely opposed by most ‘church members’” (Jacobson 1963, p. 110). In a 1966 survey, 70% of respondents disapproved of the US Supreme Court’s ruling that “children could not be required to read a prayer in school” (Harris, 1966).
 
13
Part of the congressional outrage towards SCOTUS likely was retaliation for the Warren court’s civil rights decisions. Beaney and Beiser (1964, p. 482) note that, “if the Court were slapped down in this area, it might be more cautious in cases which directly affect the Negro community.” Senator Eugene McCarthy remarked about his congressional colleagues that “Some genuinely believed it was an incorrect decision.… Others were critical to bolster their attack of the Court for its desegregation decisions.… Others were just ‘demagoguing’” (quoted in Alley, 1994, p. 108).
 
14
An editorial in the Catholic magazine America addressed “To Our Jewish Friends” warned of a potential alienation from the broader community and outbreak of antisemitic feeling (Jacobson, 1963). Some observers viewed the editorial as a thinly veiled threat. Given available sources, it is difficult to know the broader Jewish sentiment in the wake of Engel.
 
15
The headline is from the Tallahassee Democrat on June 18, 1963. Other articles voiced disapproval. The Charlotte (NC) News ran an article titled, “Court-Bible Reaction: ‘The Devil’s Taking Over’” and the Kansas City Times carried a tongue-in-cheek headline “Under a Bible Ruling” as an allusion to the national motto “Under God.”
 
16
Iannaccone defines “strict” on the basis of the costs a church imposes on its members, including “maintaining a separate and distinctive lifestyle or morality in personal and family life, in such areas as dress, diet, drinking, entertainment, uses of time, marriage, sex, child rearing, and the like.”
 
17
Denominations for which the percentage of the population exceeds 100% are recoded to that upper limit. Similarly, the HHI is capped at 1.
 
18
Thanks to an anonymous referee for raising the issue.
 
19
We omit Alaska and Hawaii because they were admitted to the Union on January 1, 1959. Some counties exhibit inexplicably large changes in private school enrollments. To limit the influence of such implausible changes, we trim the top and bottom 1% of observations. Those deletions drop counties with more than a 17.6-percentage-point decline or 10.3-percentage-point increase in private school enrollments.
 
20
In 1960, 90% of US states had enacted laws requiring desegregation; by 1968, all of the 48 continental states mandated desegregation.
 
21
The results are similar without the added controls.
 
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Metadaten
Titel
Sincerely held beliefs: evidence on how religion in the classroom affects private school enrollments
verfasst von
Angela K. Dills
Douglas A. Norton
Publikationsdatum
20.06.2022
Verlag
Springer US
Erschienen in
Public Choice / Ausgabe 1-2/2022
Print ISSN: 0048-5829
Elektronische ISSN: 1573-7101
DOI
https://doi.org/10.1007/s11127-022-00976-4

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