Archives for category: Religion

Jack Schneider and Jennifer Berkshire are co-authors of A Wolf at the Schoolhouse Door: The Dismantling of Public Education and the Future of School. It is a book that everyone should read. They recently wrote an article that was posted in Valerie Strauss’s “Answer Sheet” blog at the Washington Post.

They write:

In their search for issues that will deliver Congress in 2022, conservatives have begun to circle around the cause of “parents’ rights.” In Indiana, Republican Attorney General Todd Rokita recently introduced a Parents Bill of Rights, which asserts that “education policy and curriculum should accurately reflect the values of Indiana families.” In Florida, the legislature passed an even more comprehensive bill, assuring that the state and its public schools cannot infringe on the “fundamental rights” of parents. A growing number of states are allowing parents to sue districts that teach banned concepts. And in Virginia, Republican Glenn Youngkin has made parents’ rights a centerpiece of his campaign for governor, staging “parents matter” rallies and declaring, “I believe parents should be in charge of their kids’ education.”

Given this frenzy, one might reasonably conclude that radicals are out to curtail the established rights that Americans have over the educational sphere. Yet what’s actually radical here is the assertion of parental powers that have never previously existed. This is not to say that parents should have no influence over how their children are taught. But common law and case law in the United States have long supported the idea that education should prepare young people to think for themselves, even if that runs counter to the wishes of parents. In the words of legal scholar Jeff Shulman, “This effort may well divide child from parent, not because socialist educators want to indoctrinate children, but because learning to think for oneself is what children do.”

When do the interests of parents and children diverge? Generally, it occurs when a parent’s desire to inculcate a particular worldview denies the child exposure to other ideas and values that an independent young person might wish to embrace or at least entertain. To turn over all decisions to parents, then, would risk inhibiting the ability of young people to think independently. As the political scientist Rob Reich has argued, “Minimal autonomy requires, especially for its civic importance, that a child be able to examine his or her own political values and beliefs, and those of others, with a critical eye.” If we value that end, “the structure of schooling cannot simply replicate in every particularity the values and beliefs of a child’s home.”

The law has long reflected this. Consider home schooling. Although it is legal across the country, states still regulate its practice. Such regulations often aren’t enforced, but they are certainly on the books. Home-schooling parents can be required to establish minimal academic qualifications, to submit examples of student work to school district administrators or even to adopt a state-approved curriculum. As the Supreme Court noted in Wisconsin v. Yoder, a case that granted Amish parents the widest possible exemption from state control, “There is no doubt as to the power of a State, having a high responsibility for education of its citizens, to impose reasonable regulations for the control and duration of basic education.” And, as the court made clear in an earlier case, Pierce v. Society of Sisters, the state concerns itself not just with the well-being of the child but also with what the justices broadly called “the public welfare.”

The sudden push for parental rights, then, isn’t a response to substantive changes in education or the law. It’s a political tactic.

Writing in the 1960s, historian Richard Hofstadter observed that conservatives felt that the country had been “taken away from them and their kind” and that timeworn American virtues had been “eaten away by cosmopolitans and intellectuals.” In response, they took up what he called the “paranoid style” — an approach to politics characterized by “heated exaggeration, suspiciousness, and conspiratorial fantasy.” Published more than half a century ago, his essay could have been penned yesterday.

The “paranoid style” of politics is particularly useful as a mechanism for organizing opposition. And the Republicans employing it right now have two particular targets in mind. The first is the public education system, which hard-liners have long sought to undermine. At an annual cost of nearly three-quarters of a trillion dollars, tuition-free, open-enrollment education represents one of the nation’s most substantial commitments to the public good. But well before Ronald Reagan’s failed effort to introduce vouchers in the 1980s, conservatives were making the case for a privatized system — one in which families, not taxpayers, would bear the cost of education, and governance would happen through the free market rather than democratic politics. In recent years, this vision has come roaring back. Conservative legislatures across the United States have introduced bills creating education savings accounts, private-school tuition tax credits and other forms of neo-vouchers that package old ideological wine in new bottles.

But this play is much bigger than education. For years, the Republican Party has understood that the demographic tide is against it. Knowing that every vote matters, the GOP has increasingly relied on a strategy of voter suppression. Simultaneously, Republicans have worked to ensure that their base turns out in force by stoking White racial grievance. The recent firestorm over critical race theory is a perfect case in point. Never mind that this concept from legal scholarship isn’t actually taught in K-12 schools or that it isn’t what most protesters believe it to be. Republicans gain an electoral advantage by convincing their base that White children are being taught to hate themselves, their families and their country. Whether this supposed attack on the American way of life is being coordinated by Black Lives Matter activists, Marxist educators or antifa operatives, the point, as Hofstadter observed, is to generate an enemy “thought of as being totally evil and totally unappeasable.”

Courts have found that parents have great authority when it comes to deciding how to raise and educate their children. This right, however, does not mean that public schools must cater to parents’ individual ideas about education. Parents can opt out of the public system if they wish, and pay to send their children to private or religious schools. But even there, parental rights remain subject to state regulation and override.

In framing our public schools as extremist organizations that undermine the prerogatives of families, conservatives are bringing napalm to the fight. That may rally the base and tilt a few elections in their favor. But as with any scorched-earth campaign, the costs of this conflict will be borne long after the fighting stops. Parents may end up with a new set of “rights” only to discover that they have lost something even more fundamental in the process. Turned against their schools and their democracy, they may wake from their conspiratorial fantasies to find a pile of rubble and a heap of ashes.

The WSJ article by law professor Philip Hamburger asserting that public schools are unconstitutional relies on dubious assertions about the history of public schools. As a historian of education who has written about these issues, I disagree with his analysis.

Hamburger’s central critique of the public schools is that they were created by nativists out of fear of Catholicism and their central purpose was to homogenize all children and mold them into Protestants. He repeatedly asserts that the very idea of the public school was shaped by hostility to Catholics.

The earliest public schools, called “common schools,” were organized in the early 19th-century in small towns and villages by families who wanted their children to gain literacy and numeracy. The parents and communities who established common schools were not thinking about stamping out Catholicism. Families wanted their children to be able to read the Bible, and many wanted their sons to have the skills needed to work as clerks or in other non-agricultural work.

He paints an idyllic portrait of 18th century schools, which is a fantasy of his own creation. He writes:

“The shared civic culture of 18th-century America was highly civilized, and it developed entirely in private schools. The schools, like the parents who supported them, were diverse in curriculum and their religious outlook, including every shade of Protestantism, plus Judaism, Catholicism, deism and religious indifference.”

The truth is that very few children of any faith attended school in the 18th-century. Schooling was available to the wealthy, who hired private tutors, and to those who could afford to send their children to a “dame school,” where a woman instructed young children in her home. There were a few religious schools, for those who could pay for them. The children of the poor had no schooling until the turn of the 19th-century, when philanthropic societies began to organize rudimentary “charity schools” for the poor.

As I showed in my history of the New York City public schools (The Great School Wars), the city’s Catholic Bishop John Hughes (later Archbishop) adamantly objected to the schools of the Public School Society, a private group founded by Quakers. Like all schools at the time, the schools of the PSS used the Protestant Bible in their classrooms and had daily prayers. Bishop Hughes insisted that Catholic children should be taught only in Catholic schools, where they would read the Catholic Bible, learn Catholic prayers, and sing Catholic hymns. The founders of the PSS tried to reach a compromise, but Bishop Hughes insisted on creating a separate system of Catholic schools. He asked the Legislature to fund the Catholic “public schools,” as it was funding the Protestant “public schools,” but the legislature refused.

Were there anti-Catholics who supported public schools? Yes. Were there nativists who hated Catholics and who feared that the Pope wanted to seize control of their city or state? Yes.

Was the primary purpose of the public school movement to stamp out the influence of Catholics? No. The overwhelming majority of Americans supported the growth of public schools because they believed that a democratic society needed educated citizens who were prepared for self-government.

The Catholic school system grew and thrived. Catholic leaders thought their schools were unfairly denied public funding, but the idea of prohibiting the public funding of religious schools was broadly popular and appears in almost every state constitution. The public endorsed the proposition that society as a whole, through taxation, is responsible for maintaining a public school system that offers a free education for all who enroll.

Alongside the generalized belief that a democratic society must educate its citizens so that they will vote wisely and be prepared to serve on a jury, there was a concurrent belief that education had a social purpose. In the 19th-century, educators would speak glowingly about the value of children from different economic backgrounds learning together, the banker’s son next to the baker’s son. In the 20th century, the definition of which children learned side-by-side expanded in fits and starts, often with conflict. Education, it was believed, would overcome economic, social, religious, and racial divides, as children learned together.

Few, if any, would contend that the public schools have overcome differences of race, religion, class, and ethnicity. Yet, without them, who can doubt that those differences would be sharpened? For some, the public schools have been a ladder that enabled social mobility, as well as interracial and interreligious friendships. Would we really want to be a society where each sect, each racial and ethnic group has its separate schools? I don’t think so.

While Hamburger pounds his thesis that public schools are and have always been a nativist strategy to crush Catholics, he fails to consider the fact that in mid-20th century America, a significant number of public school teachers and administrators in urban districts were Catholic.

In my view, he misinterprets the seminal Pierce decision of 1925. The state of Oregon passed a law in 1922 that would have required all children to attend public schools, thus banning all private and religious schools. The Society of Sisters sued to prevent the closing of their religious school. The U.S. Supreme Court declared that the law was unconstitutional. The state could not compel children to attend only public school. Children do not belong to the state but to their parents. The decision was not grounded in free speech rights, as the author here contends. The Court declared the right of parents to choose a private school, but did not suggest that public money should be used to pay for their private schooling. The decision confirmed the right of parents to choose either a free public school or a private school at their own expense.

If Professor Hamburger fears that children will be indoctrinated by their teachers, he should stand strongly against the remedies he proposes. The likeliest place where children might be indoctrinated is in a school that reinforces their parents’ views, a school where teachers all agree, a school where dissenting voices are never heard. The best schools, whether public or private, teach young people to make their own decisions, teach them to think for themselves, teach them about the courage of those who dared to stand alone.

The Wall Street Journal recently published a screed against the very existence of public schools, written by a libertarian lawyer. Imagine teaching in a school where children are allowed to learn only what their parents already believe, no matter how bizarre or hateful it may be. Imagine the difficulty of having a coherent society where there are no compromises, no bonds of mutuality among people of different faiths and ethnicities. The illustration accompanying the article shows the government turning diverse children into identical cookie cutter people. No one today could reasonably argue that the people of the United States, 90% of whom were educated in public schools, have identical views, values, and beliefs. It is Libertarians who would have all of our children molded into clones of their parents and grandparents, with everyone attending schools that narrowly confined them to their own religious, racial, and ethnic enclave. In reality, private sectarian schools are far more likely to “indoctrinate” children than are public schools that include teachers and children from different backgrounds.

Is the Public School System Constitutional?

Education consists mostly in speech, and parents have a right under the First Amendment to exercise authority over what their children hear.

By Philip Hamburger Oct. 22, 2021

ILLUSTRATION: PHIL FOSTER

The public school system weighs on parents. It burdens them not simply with poor teaching and discipline, but with political bias, hostility toward religion, and now even sexual and racial indoctrination. Schools often seek openly to shape the very identity of children. What can parents do about it?

“I don’t think parents should be telling schools what they should teach,” Terry McAuliffe, the Democratic nominee for governor of Virginia, said in a Sept. 28 debate. The National School Boards Association seems to agree: In a Sept. 29 letter to President Biden, its leaders asked for federal intervention to stop “domestic terrorism and hate crimes” against public school officials. Attorney General Merrick Garland obliged, issuing an Oct. 4 memo directing law-enforcement agents and prosecutors to develop “strategies for addressing threats against school administrators, board members, teachers, and staff.”

Mr. Garland’s memo did acknowledge that “spirited debate about policy matters is protected under our Constitution.” That is true but doesn’t go nearly far enough. Education is mostly speech, and parents have a constitutional right to choose the speech with which their children will be educated. They therefore cannot constitutionally be compelled, or even pressured, to make their children a captive audience for government indoctrination.

Public education in America has always attempted to homogenize and mold the identity of children. Since its largely nativist beginnings around 1840, public education has been valued for corralling most of the poor and middle class into institutions where their religious and ethnic differences could be ironed out in pursuit of common “American” values.

The goal was not merely a shared civic culture. Well into the 20th century, much of the political support for public schooling was driven by a fear of Catholicism and an ambition to Protestantize Catholic children. Many Catholics and other minorities escaped the indoctrination of their children by sending them to private schools.

Nativists found that intolerable. Beginning around 1920, they organized to force Catholic children into public education. The success of such a measure in Oregon (with Democratic votes and Ku Klux Klan leadership) prompted the Supreme Court to hold compulsory public education unconstitutional.

The case, Pierce v. Society of Sisters (1925), was brought by a religious school, not a parent. The justices therefore framed their ruling around the threat to the school’s economic rights. But Pierce says that parents can educate their children outside state schools in accord with the parents’ moral and religious views.

Although the exact nature of this parental freedom is much disputed, it is grounded in the First Amendment. When religious parents claim the freedom, religious liberty seems an especially strong foundation. But the freedom of parents in educating their children belongs to all parents, not only the faithful. Freedom of speech more completely explains this educational liberty.

Education consists mostly in speech to and with children. Parents enjoy freedom of speech in educating their children, whether at home or through private schooling. That is the principle underlying Pierce, and it illuminates our current conundrum.

The public school system, by design, pressures parents to substitute government educational speech for their own. Public education is a benefit tied to an unconstitutional condition. Parents get subsidized education on the condition that they accept government educational speech in lieu of home or private schooling.

There is nothing unconstitutional about taxation in support of government speech. Thus taxpayers have no generic right against public-school messages they find objectionable.

But parents are in a different situation. They aren’t merely subsidizing speech they find objectionable. They are being pushed into accepting government speech for their children in place of their own. Government requires parents to educate their children and offers education free of charge. For most parents, the economic pressure to accept this educational speech in place of their own is nearly irresistible.

To be sure, Pierce doesn’t guarantee private education. It merely acknowledges the right of parents to provide it with their own resources. And one may protest that economic pressure is not force. But the Supreme Court has often ruled otherwise.

Merely denying a government benefit will often suffice to violate a right—as when government refuses a benefit without a hearing (Goldberg v. Kelly, 1970), denies a grant on account of the recipient’s religious beliefs (Trinity Lutheran v. Comer, 2017), or subsidizes a media organization on the condition that it refrain from editorializing (FCC v. League of Women Voters, 1984). Financial pressures clearly count.

When government makes education compulsory and offers it free of charge, it crowds out parental freedom in educational speech. The poorer the parents, the more profound the pressure—and that is by design. Nativists intended to pressure poor and middle-class parents into substituting government educational speech for their own, and their unconstitutional project largely succeeded.

Most parents can’t afford to turn down public schooling. They therefore can’t adopt speech expressive of their own views in educating their children, whether by paying for a private school or dropping out of work to home-school. So they are constrained to adopt government educational speech in place of their own, in violation of the First Amendment.

A long line of Establishment Clause decisions recognize the risk of coercion in public-school messages. In Grand Rapids School District v. Ball (1985), the high court condemned private religious teaching in rooms leased from public schools. “Such indoctrination, if permitted to occur, would have devastating effects on the right of each individual voluntarily to determine what to believe (and what not to believe) free of any coercive pressures from the State,” Justice William Brennan wrote for the majority.

Coercion seemed central in such cases because of the vulnerability of children to indoctrination. Summarizing the court’s jurisprudence, Justice Sandra Day O’Connor, concurring in Wallace v. Jaffree (1985), observed that “when government-sponsored religious exercises are directed at impressionable children who are required to attend school, . . . government endorsement is much more likely to result in coerced religious beliefs.”

These precedents concern only religion in public schools and the coercive effect on children under the Establishment Clause. But the danger of coerced belief is not confined to official religious speech. Subjecting children to official political, racial, sexual and antireligious speech can be equally coercive. And if public-school messages are so coercive against children, it is especially worrisome that parents are being pressured to adopt public educational speech in place of their own.

Rights are “exceptions” to power, James Madison observed. That is, rights defeat power. But contemporary judicial doctrine allows power to defeat rights—at least when government asserts what is called a compelling interest. One might think that a state’s compelling interest in public education overpowers any parental speech right. Yet because such analysis allows power to subdue rights, it is important to evaluate whether the claimed government interest is really compelling.

The U.S. was founded in an era when almost all schooling was private and religious, and that already suggests that any government interest in public education is neither necessary nor compelling. Further, the idea that public education is a central government interest was popularized by anti-Catholic nativists. Beginning in the mid-19th century, they elevated the public school as a key American institution in their campaign against Catholicism.

In their vision, public schools were essential for inculcating American principles so that children could become independent-minded citizens and thinking voters. The education reformer and politician Horace Mann said that without public schools, American politics would bend toward “those whom ignorance and imbecility have prepared to become slaves.”

That sounds wholesome in the abstract. In practice, it meant that Catholics were mentally enslaved to their priests, and public education was necessary to get to the next generation, imbuing them with Protestant-style ideas so that when they reached adulthood, they would vote more like Protestants.

This goal of shaping future voters gave urgency to the government’s interest in public education. As today, the hope was to liberate children from their parents’ supposedly benighted views and thereby create a different sort of polity. Now as then, this sort of project reeks of prejudice and indoctrination. There is no lawful government interest in displacing the educational speech of parents who don’t hold government-approved views, let alone in altering their children’s identity or creating a government-approved electorate.

The inevitably homogenizing, even indoctrinating, effect of public schools confirms the danger of finding a compelling government interest in them. A 1904 nativist tract grimly declared that the public school is “a great paper mill, into which are cast rags of all kinds and colors, but which lose their special identity and come out white paper, having a common identity. So we want the children of the state, of whatever nationality, color or religion, to pass through this great moral, intellectual and patriotic mill, or transforming process.”

The idea of a common civic culture among children is appealing when it develops voluntarily, but not when state-approved identities and messages are “stamped upon their minds,” as the 1904 tract put it. Far from being a compelling government interest, the project of pressing children into a majority or government mold is a path toward tyranny.

The shared civic culture of 18th-century America was highly civilized, and it developed entirely in private schools. The schools, like the parents who supported them, were diverse in curriculum and their religious outlook, including every shade of Protestantism, plus Judaism, Catholicism, deism and religious indifference.

In their freedom, the 18th-century schools established a common culture. In contrast, public-school coercion has always stimulated division. It was long used to grind down the papalism of Catholic children into something more like Protestantism. Since then, there has been a shift in the beliefs that public schools seek to eradicate. But the schools remain a means by which some Americans force their beliefs on others. That’s why they are still a source of discord. The temptation to indoctrinate the children of others—to impose a common culture by coercion—is an obstacle to working out a genuine common culture.

There is no excuse for maintaining the nativist fiction that public schools are the glue that hold the nation together. They have become the focal point for all that is tearing the nation apart. However good some public schools may be, the system as a whole, being coercive, is a threat to our ability to find common ground. That is the opposite of a compelling government interest.

The public school system therefore is unconstitutional, at least as applied to parents who are pressured to abandon their own educational speech choices and instead adopt the government’s.

Parents should begin by asking judges to recognize—at least in declaratory judgments—that the current system is profoundly unconstitutional. Once that is clear, states will be obliged to figure out solutions. Some may choose to offer tax exemptions for dissenting parents; others may provide vouchers. Either way, states cannot deprive parents of their right to educational speech by pushing children into government schools.

Judges will be reluctant to vindicate the uncomfortable truth that education is mostly speech. Many have assimilated the nativist ideal that public education is a central and compelling government interest. As in 1925, however, the threat to parental speech has become unbearable.

Mr. Hamburger teaches at Columbia Law School and is president of the New Civil Liberties Alliance.

Peter Greene notes that 2021 has been a year of attacks on public education, and he introduces us to an organization that is a little-known but influential player behind the scenes. It has actively sought to destroy teachers unions and to bring Christian beliefs into the classroom. That is, their version of Christian beliefs.

He writes:

The Christian Educators Association is not a new player (you may have heard the name before–we’ll get to that shortly). They were founded as the National Educators Fellowship in 1953 by Dr. Clyde Narramore, an author of over 100 books, most focusing on psychology. He even had a syndicated radio show with his wife Ruth. His shtick was psychology steeped in Christian belief, and he eventually launched and led the Rosemead School of Psychology which has since been folded into Biola University, a private evangelical Christian university in La Mirada, California (we’ll meet them again). Biola was founded as the Bible Institute of Los Angeles by the president of the Union Oil Company of California, based on the model of the Moody Bible Institute, later broadening their programs (including an education department)…

In 1984 they changed the name to Christian Educators Association International, and in 1991, then-leader Forrest Turpen continued restructuring the group to be “an alternative to teachers’ unions, at a time when unions were embracing values more and more hostile to the Biblical worldview.” I was teaching then; I’m not sure what exactly they were upset about (Outcome based education?) Turpen led the group from 1983 till 2003, expanded membership, and went after the secular unions. As always, the mission was unequivocally evangelical; when he died, friends noted his “dogged determination to see the gospel proclaimed to the children of this nation.” After his death, CEAI set up the Forrest Turpen Legacy Grant, asking teachers “Do you dream of impacting your school for Christ?” Grants were awarded for Bibles, tracts, t-shirts, and transportation costs to visit the Ark Encounter, all for various school clubs.

Of one thing you can be certain, the CEAI wanted the schools to be religious. But they also had a political goal: to weaken the teachers’ unions, which they considered godless. CEAI was behind a lawsuit intended to free teachers from any obligation to pay dues. Their plaintiff was Rebecca Friedrichs. She represented teachers who wanted to collect the benefits negotiated by the unions without paying dues. As Greene explains, her case reached the U.S. Supreme Court, but was deadlocked when Justice Scalia died. The next anti-union case, Janus, completed the mission.

The return to power of the Taliban in Afghanistan is very bad news for girls and women. For twenty years, they were able to go to school and university and to pursue a career. All that personal freedom comes to an end under Taliban rule. The New York Times wrote about their fate here.

KABUL, Afghanistan — The director of a girls’ school in Kabul desperately wants to learn details of the Taliban’s plan for girls’ education. But she can’t attend the weekly Taliban committee meetings on education. They are for men only.

“They say, ‘You should send a male representative,’” the director, Aqila, said inside the Sayed Ul-Shuhada High School, which was shattered in May by a terrorist bombing that killed scores of girls.

But Aqila and other Afghan educators don’t need to attend meetings to comprehend the harsh new reality of education under Taliban rule. The emerging government has made clear that it intends to severely restrict the educational freedoms enjoyed by many women and girls the past 20 years.

The only question is just how draconian the new system will be, and what type of Islamic-based education will be imposed on both boys and girls. Just as they did when they ruled most of Afghanistan in the late 1990s, the Taliban seem intent on ruling not strictly by decree, but by inference and intimidation.

When schools reopened Saturday for grades seven through 12, only male students were told to report for their studies. The Taliban said nothing about girls in those grades, so they stayed home, their families anxious and uncertain about their future. Both boys and girls in grades one through six have been attending schools, with students segregated by gender in the higher three grades.

When the Taliban were in charge from 1996 to 2001, they barred women and girls from school. After the U.S.-led invasion toppled Taliban rule in late 2001, female students began attending schools and universities as opportunities blossomed. Women were able to study for careers in business and government, and in professions such as medicine and law.

By 2018, the female literacy rate in Afghanistan reached 30 percent, according to a new UNESCO report.

But the Taliban swept back into Kabul and seized power on Aug. 15, and since then they have said they will impose their severe interpretation of Shariah law.

The new government has said that some form of education for girls and women will be permitted, but those parameters have not been clearly defined by Taliban officials.

The Taliban also have indicated that men will no longer be permitted to teach girls or women, exacerbating an already severe teacher shortage. This, combined with constraints in paying teachers’ salaries and the cutoff of international aid, could have “immediate and serious” outcomes for education in Afghanistan, the UNESCO report warned.

Female students will be required to wear an “Islamic hijab,” but with the definition left open to interpretation. At a pro-Taliban women’s gathering last week, many women wore niqabs, a garment that covers a woman’s hair, nose and mouth, leaving only the eyes exposed.

“We are working on a mechanism to provide transportation and other facilities that are required for a safer and better educational environment,” Zabihullah Mujahid, Taliban spokesman and the acting deputy minister of information and culture, said Monday, adding that classes for girls in grades seven and above would resume soon.

“There are countries in the region that have committed to help us in our education sector,” he said. “This will help us in providing better education to everyone.”

While many girls and women in Kabul have embraced Western standards of women’s rights and opportunities, Afghanistan remains a deeply conservative society. In the countryside, even if all women do not necessarily welcome Taliban rule, many are accustomed to customs that kept them at home to cook, clean and raise children even before the Taliban took power in the 1990s.

The acting minister of higher education last week said that women could continue to study in universities and graduate programs, as long they were in gender-segregated classrooms, but on Friday, the new government sent an ominous signal of its intentions. The Ministry of Women’s Affairs compound was converted into offices for the religious morality police, who brutally enforced the militants’ interpretation of Shariah law two decades ago. The building now houses the Ministry of Invitation, Guidance and Promotion of Virtue and Prevention of Vice.

Female teachers, administrators and students have been bracing for austere new restrictions. Many say they have begun wearing niqabs and preparing classrooms to accommodate classes strictly segregated by gender. (Many schools also taught boys-only and girls-only classes under the U.S.-backed government.)…

For female students, the sudden end to their academic freedoms has been both traumatizing and paralyzing. Many say the joy and anticipation they once felt when entering classrooms has been lost, replaced by fear and a surpassing sense of futility.

Zayba, 17, survived a devastating bombing at her school in May, for which no group took responsibility, though similar attacks have been attributed to the Islamic State-affiliated group operating in Afghanistan.

Zayba stopped attending school after the Taliban takeover, which she said had robbed her of all motivation. “I like to study at home,” she said. “I am trying to, but I cannot, because I don’t see any future for myself with this regime….”


In his blog, Uncommon Sense, Steve Ruis examines the hypocrisy of abortion advocates, who insist that everyone must be subject to their religious beliefs. They claim that they believe in the sanctity of life, yet many don’t oppose the death penalty.

Many love school choice yet oppose a woman’s choice about her body. Anti-vaxxers carry signs saying “My body, my choice,” yet fight to prevent women from having a choice about their bodies, even in cases of rape and incest.

For many years, we have had a policy of respect for all religions, so long as their precepts don’t harm anyone else or themselves. If your religion forbids abortion, don’t get one. If your religion is silent on the subject, your decision should not be made by others.

The sad thing about the “pro-life” movement is that they care passionately about the unborn, but are frequently indifferent to the well-being of the born.

Ethan DeWitt of the New Hampshire Bulletin and NPR reported on the partisan divide surrounding vouchers. Republicans budgeted for 28 students but expect between 1,000-5,000 to enroll. Democrats worry that the cost of vouchers will spin out of control.

Both should worry that the evidence base for the efficacy of vouchers shows high attrition rates and meager or negative academic results. Furthermore, the voucher advocates repeat the big lie that a state grant of $5,000 will give poor kids the same opportunities as rich kids, whose families pay far more for private schools.

During a two-hour event sponsored by the conservative advocacy organization Club for Growth, DeVos and Pompeo applauded New Hampshire’s initiative. And they framed the effort to allow public money to help students attend private schools as essential to closing the country’s achievement gap when compared to other developed countries.

Here is a link to Pompeo’s speech.

“The same chance”? Not so. Saying it doesn’t make it so.

Representative Mel Myers, Democrat and ranking member of the NH House Education Committee, sent me the following comment:

You have to remember that this voucher policy was slipped into the budget with no public hearing on this bill version. Our House Education Committee heard a similar bill which was tabled after a rigorous challenge on the part of the Democratic members of the committee. During the remote hearing, over 1000 signed up and over 800 were in opposition. Our Governor Chris Sununu and Commissioner of Education Frank Edelblut continue their agenda to dismantle NH education which has always ranked in the top five in the nation.


Rep. Mel Myler

Ranking Dem

House Education Committee

Katherine Stewart’s new book The Power Worshippers describes the hostility of evangelical Christians to public schools. I reviewed her book along with two others in the New York Review of Books. One of the most interesting insights in her book is that white evangelicals at first tried to mobilize public opinion to protect the tax-exempt status of segregated private schools and universities. When that didn’t work, they found another issue that did: abortion.

But they have never given up on their goal of public funding for religious schools that were free to discriminate and the elimination of public schools.

Last year, no one mentioned “critical race theory.” This year it has become an all-purpose cudgel with which to bash the public schools.

CRT has been used to accuse the public schools of “indoctrinating” students. Like “indoctrinating” them to believe in human equality, justice, and the dignity of all people? CRT has become a rallying cry for those who say that schools teach “socialism,” which is ridiculous unless you happen to think that programs like Social Security and Medicare are “socialism” (ask those who make this claim if they are willing to give up either of those benefits). If any schools “indoctrinate” their students, it is the religious schools seeking vouchers.

Here is the sort of stuff that is being used to organize and provoke outrage among white evangelicals.

Public schools are meant to unite us as a diverse people, to teach us to be good citizens, and to prepare our children for the future. Whatever is taught should be based on fact, in history and in science, not faith or theology.

Bruce D. Baker is a school finance expert at Rutgers University. He writes here that the changing legal status of religious schools opens the door to taxing churches.

He begins:

On June 30th 2020, the U.S. Supreme Court determined that if a state has a program of providing public financing for private entities to provide educational services, that program cannot exclude from participation any institution simply because that institution is religious (see Espinoza v. Montana Department of Revenue). The decision involved a taxpayer financed tuition tax credit program providing vouchers for children to attend private schools, which under the state’s constitution (Blaine amendment), prohibited use of those vouchers at religious schools. This decision followed an earlier SCOTUS decision that prohibited Missouri from excluding religious institutions from access to a publicly financed program for playground refurbishing. These cases combined reverse a long history of state enforced Blaine Amendments which excluded the use of taxpayer dollars for religious institutions, even where taxpayer dollars were available to other private providers.

Of course, one difficulty with such provisions is having the government play any role in defining what is, or isn’t religion, when determining whether a tax benefit or public financing should be bestowed on an institution. Jedi? Religion! Church of the Flying Spaghetti Monster? Religion!

If a state cannot exclude from access to taxpayer resources institutions simply because they are religious, a state also cannot exclude from taxation, institutions simply because they are religious. Indeed, to the extent that properties on which private schools operate are exempt, then this exemption would also apply to properties on which private religious schools operate. But the exemption would not extend to the church itself, or for example, rectories, religious retreats or other lands and buildings used solely for “religious” activities, including worship. The state cannot define religious activity in-and-of-itself to qualify as public service because the state should not be in the business of defining “religion,” and bestowing differential benefits on that basis alone.

Despite public hearings in which a huge majority of citizens showed up online to oppose vouchers, the New Hampshire Senate Finance Committee approved voucher legislation. The legislation already passed the House and will certainly be signed by the Governor. Governor Sununu and the legislative majority are Republicans. Before the 2020 elections, the legislature was controlled by Democrats, who rejected vouchers. Governor Sununu’s state education commissioner home-schooled his children; he has tried repeatedly to defund public schools by allowing students to use their state funding anywhere they pleased.

The vouchers are called “Education Freedom Accounts.” They explicitly guarantee that the private voucher schools will not be required to alter its creed or its admissions policy. The $4,600 voucher will be insufficient to pay tuition at any of the state’s elite private schools.

Senator Jeb Bradley stated at the bill’s hearing that its purpose is to provide choice for parents so that students can succeed whereas they may not be doing so in public school. He estimated the bill’s cost at an average of $4600 per student.The bill hands oversight of EFA applications, notifications, payments and accounting to an independent scholarship organization. Currently, the Children’s Scholarship Fund of New Hampshire is the only such organization. It has one employee. This organization will also approve Education Service Providers [ESPs}.

According to the bill:194-E:7, II – Education service providers shall be given maximum freedom to provide for the educational needs of EFA students without government control…

In order to be approved, an ESP must submit a request to receive payments and agree to follow the rules of the EFA program and to comply with anti-discrimination laws.

V – An education service provider shall not be required to alter its creed, practices, admissions policy, or curriculum in order to accept payments from an EFA.

Clearly, the Republican party has abandoned the principle of separation of church and state as it pursues the goal of using public funds for religious schools.