Cover Story
Navigating Religion in the Classroom

Educators are teaching about religion, respecting the First Amendment call for a separation of church and state--and keeping their own faith.

In 1984, Utah middle school teacher Martha Ball discovered just how sensitive schools had become to religious issues in the classroom.

During a middle school class on U.S. and Utah history, "I made this innocuous remark about how we were going to study the Mormon migration west," Ball recalls. "And one kid said, 'You use the word "Mormon" in this classroom and my dad will sue you.'"

Stunned, Ball went to her principal, who warned her to avoid the topic. The head of the school's history department agreed and told Ball she was "asking for major problems" if she explored the subject any further.

Now retired, Ball works to transform such attitudes as director of the Utah 3Rs project, a model program aimed at helping educators teach about religions in ways that are both constitutionally appropriate and educationally worthwhile. In part because of projects like 3Rs, the environment around incorporating religion appropriately in the curriculum has changed since Ball's clash 18 years ago.

"The question for most teachers now is not, 'Should I teach about religion or not?'" says Charles Haynes, director of the First Amendment Center of the Freedom Forum and a leading expert on religion in schools. "Teachers now want to know, How do I do it? What's the best way to do it? What are some of the pitfalls and the challenges, and what materials are available?"

Guiding the overall discourse is the First Amendment, which says the government must remain neutral toward religion. Public school educators must tread what is at times a nebulous line--teaching neutrally about religion, honoring their students' personal views on religion, and observing their own beliefs privately.

So teachers need answers. Is my annual classroom "Christmas party" OK? (No.) Can I wear a Star of David in school? (Yes.) Can I assign my world history students to read the Old Testament? (It depends.)

Changing the Model
The "sacred public school," with the Protestant Bible as its centerpiece, prevailed in U.S. public education through the 19th century, says Haynes. But a turn-of-the-century push to remove all religious instruction from the public schools left just a few vestiges of the Protestant school model--devotional Bible readings and organized prayer--remaining as the 20th century emerged. Then cultural shifts of the mid-20th century and court decisions of the 1960s altered the model further, and public schools became viewed erroneously as places where religion was not addressed.

Worried that they might be perceived as endorsing religious viewpoints, many teachers shied away from even legitimate lessons on the role of religious leaders or religious thought in history and culture. Publishers were squeamish as well. Ball remembers a 1980s world geography textbook with "one page on major religions in the entire book." Another textbook series referred to the Pilgrims as "travelers."

Now, the picture is changing once again. "There's no question that this is a new day on issues of religion in schools, both in terms of teaching about religion and in terms of religious liberty rights of kids," says Haynes.

Finding Common Ground: A Guide to Religious Liberty in Public Schools, published in 2001 by the First Amendment Center, includes guidelines endorsed by a broad spectrum of faith-based and education groups, including the NEA. The U.S. Department of Education also offers Finding Common Ground as a resource on its website (see "Resources").

Generally, the guidelines note that a school's approach to religion should:

• focus on studies about religion, not the practice of religion;
• be academic, not devotional;
• strive for student awareness of religions, but not press for student acceptance of any religion;
• expose students to a diversity of religious views, but not impose any particular view.

So how do these guidelines translate to the classroom? Finding Common Ground advises teachers to let the grade level of their students and the academic requirements of their courses dictate how much instruction to include.

Holidays can provide timely opportunities to educate students about various religions. Teachers may include lessons about the origins of various holidays, how and when they are celebrated, and their meanings. They also may display religious symbols during these lessons, but only on a temporary basis and as part of the academic program.

The courts do not consider items such as Christmas trees religious symbols. But Haynes notes that educators often can avoid debates over the use of trees at Christmas, bunnies at Easter, and similar images by providing a comprehensive curriculum that accurately and fairly addresses a variety of religious holidays throughout the year.

Rae Baczek, a math teacher at Greenwich High School in Connecticut, uses religious holidays to respond to her students' questions about her own faith, Judaism. Her district recognizes days such as Rosh Hashanah and Yom Kippur as school holidays, so students often ask Baczek about their significance and meaning, she says.

But schools must limit themselves to instruction about the holidays--which is permissible--and avoid celebrating religious holidays--which is not. (For more, see "What About Christmas?" below.)

Religious holidays, though, are just one way to help students better understand how religious faiths shape history and culture. Baczek, for example, used a vandalism incident at her high school to engage students in a discussion about prejudice and anti-Semitism. In elementary grades, lessons on family, community, the nation, and various cultures may involve discussions of major faiths. Similarly, secondary classes in the social studies, literature, and the arts often include instruction about religions.

"Teach it where it naturally occurs in the curriculum," Ball advises.

Knowing What to Teach
The law does not require equal instructional time for all religions, but teachers should use sound educational reasoning when deciding which religions to include in a course, says Haynes. For instance, a U.S. history course may emphasize the Christian faith and the role it played in colonial history. At the same time, a world history course that overlooks Judaism, Buddhism, Hinduism, and Islam is incomplete. Teachers should consider regional influences as well, and include discussions about the roles local faiths have played in their community's history.

The Utah 3Rs project, which receives support from the Utah Department of Education and uses materials developed by the First Amendment Center, helps teachers address these kinds of religious issues in the curriculum. Last year, teachers at five Utah schools serving 3,000 students received training in the 3Rs (which stands for Rights, Responsibilities, and Respect).

Julie Stanger, an eighth-grade U.S. history teacher at Lakeridge Junior High School in Orem, Utah, says the 3Rs program helped her better understand the religious thought that influenced some of the topics she teaches, such as colonial history and the development of the U.S. Constitution. She leads discussions about the role religion played in the life of the Puritans, for example, and helps students understand the origins for a constitutional guarantee to religious freedom.

Stanger sometimes walks a fine line in her class, especially when students ask questions involving their own religious views that conflict with ideas presented in a lesson. (The majority--but not all--of her students belong to the Church of Jesus Christ of Latter-day Saints.) For example, while presenting information about how scientists believe people migrated across the Bering Strait to North America, "The kids will ask me, 'What about what it says in the Book of Mormon?'" she says. "I don't respond by telling them what it says in the Book of Mormon, just as I wouldn't quote from the Bible. I talk about how there are a lot of beliefs and theories. I want them to contemplate what they believe, but I'm not out to change their mind about what they believe."

As a Mormon herself, Stanger understands the religious perspective her students bring to class, but she doesn't let her students'--or her own--religious beliefs direct her instruction.

Keeping the Faith
Public school teachers must balance their personal religious beliefs with their obligations as educators. For teachers like Loretta Z. Speed, a devout Christian active in the Baptist church, finding that balance does not mean compromising her faith.

"If a child were to ask me about my religion in class, I would tell him he would have to see me after class," says Speed, who teaches creative writing at Green Oaks High School in Shreveport, Louisiana. "I come in with a lesson plan, and my personal religious beliefs are not part of that."

Although Speed's faith does not influence her lessons, her religion has influenced her relationships with her students' families. Many of them attend Speed's church, one of the largest in the community. Parents and grandparents recognize her from church, Speed says, and having that pre-existing connection helps, especially when she has to call a child's home and talk about behavior or performance.

NEA state affiliates, such as the New Jersey Education Association, also recognize the benefits of connecting with parents through their churches. Through a partnership with the Black Ministers' Council of New Jersey, NJEA provides training to parents, especially minority families, on ways they can become more involved in school. The partnership, called "Families and Schools Together Work for Children," was piloted in nine communities last year.

"In our cities, the churches provide a strong link to parents and families," says NJEA President Edithe Fulton. "While this is a pilot program, we've already experienced the fruits of our labors in a number of communities."

Since constitutional law stipulates that educators remain neutral concerning religion while exercising their duties in school, staff may find their own religious expression limited during school hours. For example, educators may pray silently to themselves, but may not pray with or in the presence of students.

Educators like Speed understand that. "Sometimes there has to be a separation on the job, but it doesn't separate your belief," Speed says. You have to remember you are a public servant."

Staying Afloat
Preparation and knowledge are key to helping teachers present accurate and fair lessons about religion. Axel Ramirez, a former teacher at Lakeridge Junior High and now assistant professor of education at Utah Valley State College in Orem, says teacher education programs must do more to help teachers feel comfortable about incorporating religion into the curriculum.

Haynes agrees and encourages teachers, especially those in the social studies, to take religious studies courses to broaden their knowledge. More prospective teachers are pursuing those kinds of classes; but many still encounter roadblocks because such classes often don't count toward the credits necessary for certification.

Ramirez and others offer some final tips for navigating the sometimes tricky waters of teaching about religion:

• Become an expert in the subject matter. Covering religious content is still sensitive, so it's especially important to have a solid grounding in content matter.
• Choose lessons and content that fit your core curriculum and standards. Teachers should articulate the desired outcomes of their teaching and have a sound rationale for how studying religious content will help students attain learning goals.
• Set the right tone in the classroom. The classroom atmosphere must be conducive to respectful discourse. In his social studies classes, Ramirez would begin by having students talk about the golden rule (treat others as you would want to be treated), which appears in one form or another in many religions. From there, he'd tell students, "When we discuss other belief systems, we do this with respect and with an understanding that religion helps make them who they are. We're going to study this with an open mind and respect, at the same time not forgetting that we can agree to disagree, move on, and learn."
• Keep parents well-informed. "If the parents know that you will be dealing with things that can be sensitive, but that you are trained and are going to keep them informed, then they won't be surprised," says Ramirez.

--John O'Neil and Kristen Loschert

'Moved by Your Convictions'

Arizona educators partner with religious groups on family agenda.

To educate the whole child, members of the Arizona Education Association know they must start by educating themselves about the community. So they're reaching out to institutions that gather community members together on a weekly basis: churches.

Through a partnership with the Arizona Interfaith Network (AIN), a group of grassroots organizations focused on issues affecting working families, AEA affiliates collaborate with faith-based groups, neighborhood associations, and other unions on community organizing efforts.

"We really benefit from having a partnership with a group of people who aren't educators because it gives us another viewpoint," says Sheryl Allen Erickson, president of the Mesa Education Association. "It's helpful for us to realize what the issues are in our area. It improves our perspective, and we can see how these other issues relate to what we are doing in the school district."

AIN includes about 125 different organizations, most faith-based. Organizing efforts tend to start in churches and synagogues because these institutions have a history of supporting families and building community, says Frank Pearson, AIN director. Religious organizations also draw a significant number of people together at least once a week, he adds.

State and local Association leaders acknowledge that some AEA members have reservations about working so closely with religious groups. But most members support the partnership and realize it focuses on promoting an agenda that favors families, and not the interests of an individual faith.

"This is not about a Catholic person or Methodist person volunteering in a school, promoting a religious doctrine," says Pam Simon, president of the Marana Education Assoc-iation in Tucson. "It's about being moved by your convictions for social change. We explain Interfaith this way: For some, it is about a faith in God or a creator. For others, the faith is in the democratic process and living out that faith in democracy."

All AIN members commit to a common political agenda focused on education, health care, wages and benefits, the rights of immigrants, and crime reduction. Through local partnerships, organized around five regional networks, AIN members promote this agenda with joint lobbying efforts, candidate forums, and conversations with community members about the issues families face. Each local network also maintains a staff of skilled organizers who provide support and training to members.

"What's neat is sometimes you have educators talking about immigrant issues and Episcopalians talking about school issues. It's very much a two-way street," says Will Moore, executive director of the Mesa Education Association and Mesa Education Support Professional Association. "The leaders of the churches have an opportunity to engage with us and develop an understanding of what we are talking about, and it's given us a broader base in the community."

By working together, members of the Interfaith Network present a united front to legislators as well, says John Wright, vice president of the Arizona Education Association.

"It's very powerful to have the education community and the church parishes and the neighborhood organizations there together," he says. "These community-based efforts raise awareness of the issues facing working families and bring these issues onto the larger agenda so state policymakers can no longer ignore them. It's the perfect example of grassroots organizing leading to a larger voice."

Meanwhile, local Associations benefit from the training they receive on effective organizing. The partnerships also generate support for education issues among other members of the network. And AEA members learn more about the social and economic issues affecting the families of the children they teach and work on legislative initiatives designed to address those needs.

"Being part of AIN has helped amplify our voice on the importance of education, but we also are raising the awareness of educators that there are more issues than just those inside the classroom walls that affect education," says Simon. "If the father can't find work or the child is poorly fed, that all affects the child in the classroom."

--Kristen Loschert

What About Christmas? Advice About Holidays...and More

What are some ways teachers can--and cannot--teach about religious holidays?
Lessons about religious holidays may focus on how and when they are celebrated, their origins, histories, and meanings. Teachers may display religious symbols as teaching aids only temporarily and as part of the academic program. Students may choose to create artwork with religious symbols, but teachers should not suggest they do so. Music study and performances may include sacred music, but religious songs should not dominate performances, especially when they coincide with a specific holiday. Dramatic productions should emphasize the cultural aspects of a holiday. Nativity pageants or plays depicting the Hanukkah miracle, for instance, are not appropriate.

Can I put a Christmas tree in my room?
The courts no longer consider a Christmas tree a religious symbol, so displaying one does not create a legal dilemma. But for many people the symbol still carries a religious connotation. Educators should strive to create holiday programs that do not make any student feel excluded or forced to identify with a specific religion. Ultimately, the best decision depends on your individual school and community.

Can students write about their religious beliefs as part of a class assignment?
Yes. For example, if a teacher asks students to write about a historical figure who greatly influenced their thinking, students can write about people drawn from religious traditions. Their work should be judged by typical academic standards.

What about students' oral presentations? Teachers must ensure that students' presentations of their religious views do not cross the line to proselytizing. For example: If a student giving an oral report on a religious figure in history veers to challenging classmates to believe in a particular religion, the teacher should intervene. Experts suggest that the teacher talk to the student privately about the purposes of the assignment and why schools do not allow proselytizing to a captive classroom audience. It would also be wise to inform the students' parents and school administrators about the incident.

Can I invite guest speakers with specialized knowledge to support lessons about religion?
As a first--and essential--step, follow your district's policy concerning guest speakers. Depending on the policy, a local religious leader may be a valuable resource for presenting information on religious issues or history being studied. A guest speaker from a local college or community organization also may be a good choice. Ensure that guest speakers understand both the nature of your assignment and the First Amendment guidelines for teaching about religion.

Can school employees wear clothing or jewelry with a religious message?
Teachers may wear modest jewelry, such as a cross or Star of David, but may not wear clothing with a proselytizing message. Schools may permit employees to wear religious attire as well, such as a yarmulke, but the schools are not required to permit it.

Can education employees pray on school grounds?
School employees may pray silently to themselves, but may not pray with or in the presence of students. Employees may organize scripture readings or other devotional activities outside the view of students and when they're not on duty.

What should I do if parents ask me to ensure their child observes a specific religious obligation, such as not eating a certain type of food?
School employees are not required to monitor the child's compliance. Enforcing religious obligations is not a teacher's responsibility.

Source: The above recommendations are drawn from guidelines endorsed by major faith-based and education groups, including NEA, and published in Finding Common Ground: A Guide to Religious Liberty in Public Schools (First Amendment Center, 2001).

Resources

The U.S. Department of Education's guidelines on religious expression in public schools are posted online at www.ed.gov/inits/religionandschools/. The site includes materials to help school districts design their own policies on religious expression and information for teachers about their responsibilities and students' rights.

Finding Common Ground: A Guide to Religious Liberty in Public Schools provides straightforward information on teaching about religion in ways that are constitutionally permissible and academically sound. The guide also addresses religious holidays, student religious clubs, and major court rulings. Download a free copy from www.freedomforum.org or order a hard copy for $19.95 from the First Amendment Center, 1207 18th Ave. South, Nashville, TN 37212; 615/727-1600.

Religion in American Life, a 16-title series from Oxford University Press, offers material written by scholars specifically directed at junior and senior high school students. Separate volumes cover major religious faiths in America, as well as topics such as immigration and women and religion. $24 for each title. For more information, visit www.oup-usa.org.

Taking Religion Seriously Across the Curriculum, by Warren Nord and Charles Haynes, offers thoughtful advice on teaching about religion in various content areas. Access the full text online by going to www.ascd.org/framebooks.html and linking to the author or title. Or order the print version for $18.95 from the Association for Supervision and Curriculum Development, 1703 N. Beauregard St., Alexandria, VA 22311; 800/933-2723.