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Traditional studies of elites, both sociological and historical, have focused on male elite schooling to the exclusion or elision of female elite schooling. This leaves us with subtly different literatures on female and male lines of both contemporary elites and their forebears, and this represents a challenge for those working on elite education. Judith Okely noted back in 1978 that even if the education of boys and girls can be separate and asymmetrical, they are nevertheless ‘ideologically interdependent’. Likewise, Claire Maxwell and Peter Agglestone advocate the study of reproduction and privilege in contemporary British elite education for girls within a holistic framework that seeks to understand the complex relations between each student’s home, social milieu and school. Taking the idea of ideological interdependence as a starting point, this paper seeks to explore the history of nineteenth-century Catholic female education in Ireland, drawing on feminist critiques of power theory, to move beyond current narrowly defined debates on the utility and purpose of elite female education. An exclusive focus on the disempowering effects of official curricula obscures other socialising aspects of the schooling experience, especially those that enabled or empowered. This article takes the concept of cosmopolitanism as a way of understanding the benefits accompanying an education at a Catholic convent boarding school in Ireland. The graduates of these schools could lay claim to an associational culture maintained in adulthood through intermarriage, alumna clubs and charitable associations. The evidence of cosmopolitanism, real or imagined, within conventual schools manifested itself in curricular choices, public exhibitions and the cultivation of refined dress, accent and manners. [ABSTRACT FROM AUTHOR]

In this Harm Reduction Digest, Father Peter Norden of Jesuit Social Services (Australia) summarises the findings of a report of a consultation into how Catholic schools in Australia address substance use by school students. The report showed that while in the past the 'zero tolerance' approach had been the norm, more recently there had been a growing awareness in Catholic schools that it is possible to respond to the needs of drug-using students while being respectful of the duty of care to other students. Moreover, harm reduction was accepted as a serious objective for drug policy and practice in Australian Catholic schools. The paper canvases the key issues that emerged from the consultation and suggests what 'good practice' looks like, providing useful guidance for both Catholic and non-Catholic schools alike. For those of us outside the Catholic school system, the paper provides an enlightening read about how substance use can be best addressed within schools. Simon Lenton Editor, Harm Reduction Digest [ABSTRACT FROM AUTHOR]

Outlines research carried out for the Standing Advisory Commission on Human Rights on possible contributory factors to the lower qualifications of leavers from Catholic schools in Northern Ireland in comparison with leavers from Protestant schools. Effects of different funding arrangements for Catholic schools; Shortage of grammar school places in the Catholic sector.

ABSTRACT. This paper provides new empirical evidence about the existence of a Catholic wage premium. A simple allocation-of-time model provides two explanations for the observation that those persons raised in the Catholic religion earn more than their non-Catholic counterparts. The Catholic religion may add to a person's stock of human capital and/or it may act as a signal of desirable labor market characteristics such as discipline, honesty, trustworthiness, and high motivation. [ABSTRACT FROM AUTHOR]

Public debates and controversies on moral issues have gained visibility in recent decades in both Spain and Mexico. Conservative Catholic groups and networks are increasingly playing a crucial role in raising and framing highly morally charged themes in the public arena, especially on intimacy‐related policies, including sexual and reproductive freedoms. A new generation of young Catholic leaders becoming key political agents has emerged in this scenario. They are fostering new mobilisation repertoires in the public sphere (e.g., digital activism and public performances) and promoting new political narratives merging moral, cultural, and religious elements. These highly religious and conservative young Catholics consider themselves part of a cultural/cognitive minority and feel entitled to become what Howard Becker termed "moral entrepreneurs." Most have been educated in Catholic schools and belong to Catholic movements. Still, they can also navigate secular politics and strategically use different regimes of justification and action. Within this context, the article aims to examine and compare the intersection of historical trends and the relevance of individual biographies to understand the role of these young Catholics in the public space in both countries. [ABSTRACT FROM AUTHOR]

Objective: This study examines the effect of negative publicity that arose from public notices of child abuse allegations in the Catholic Church on the enrollment share and number of Catholic schools in the United States. Method: Fitting least square regressions using diocese‐level panel data of Catholic school enrollment share and number of Catholic schools. Results: I show that the reports of abuse prior to 2002 had no effect on enrollment. Yet, reports since 2002 have had a negative and long‐lasting effect and explain about two‐thirds of the decline in Catholic schooling. These are substantially larger declines than suggested in previous studies. Conclusion: I argue that the differing responses to the public notices of child abuse between these two periods are derived from the availability heuristic. This is driven from a fundamental difference in media coverage of the scandal prior to 2002 and afterward. Allegations of child abuse in the Catholic Church received emphatic coverage only after 2002. [ABSTRACT FROM AUTHOR]

This study analyses the effects of public policies on religiosity by focusing on the enrolment of pupils in French Catholic primary schools between 1878 and 1902. During this period, the government increased public spending and made school attendance free and mandatory until the age of 13. The empirical analysis presented here suggests that greater public spending had no substantial effect on the enrolment in Catholic schools. By contrast, mandatory schooling laws had a negative, but quantitatively limited, impact. The overall resilience of Catholic schooling is traced to the political divide created by the 1789 French Revolution. [ABSTRACT FROM AUTHOR]

Between 1990 and 2007, the number of Catholic schools in the United States decreased by 14% and enrollment diminished by 7%. We generate two measures of publicity of sexual abuse at the diocesan level-public disclosure and news coverage. Dioceses with higher rates of negative publicity had a larger decline in both the number of Catholic schools and overall Catholic school enrollment. We estimate that publicity arising from sexual offenders within the Church explains 5% of the decline in the availability of Catholic schooling. ( JEL I21, H52, H44) [ABSTRACT FROM AUTHOR]

The article presents the authors' insights on school education funding in Australia for government, Catholic, and private schools. They say that political arguments in school funding in Australian education reform, has allegedly missed the importance of education cost-effectiveness and student performance increase. Furthermore, student performance was measured by the Programme for International Student Assessment (PISA) by the Organisation for Economic Cooperation and Development (OECD).

I analyze the effects of Catholic schooling, Protestant schooling, and homeschooling on adolescents' religious lives and test three mechanisms through which these schooling strategies might influence religiosity: friendship networks, network closure, and adult mentors. Data from Wave 1 of the National Survey of Youth and Religion suggest that Catholic schoolers attend religious services more frequently and value their faith more highly than public schoolers, but attend religious education classes and youth group less often. Protestant schoolers' involvement in their local congregation is similar to public schoolers', but their faith plays a more salient role in their life and they are more active in private religious activities. Homeschoolers do not differ significantly from public schoolers on any outcome considered. Moreover, friendship networks, network closure, and adult mentors play a very limited role in mediating the relationships between schooling strategies and adolescent religiosity. Interpretations of these findings are presented and discussed. [ABSTRACT FROM AUTHOR]

Social capital theory, recent developments in the theory of identity and a small econometric literature all suggest positive attainment effects from faith schooling. To test this hypothesis, the authors use a unique data set on Flemish secondary school students from the 1999 repeat of the Third International Mathematics and Science Study to estimate an education production function. The results suggest modest attainment benefits in mathematics when schools are influenced by faith communities but not when they are influenced by trade unions or business groups. The authors estimate models with exogenous and endogenous switching to investigate the robustness of this result to school selection policy and parental/student self-selection. These additional results not only suggest that the positive attainment effects of faith schooling do not reflect selection bias but also provide evidence suggesting that such attainment effects reflect forms of social capital that are more readily available in faith schools than in non-faith schools. However, the limitations of social capital theory and evidence caution against radical policy conclusions. [ABSTRACT FROM AUTHOR]

This article focuses on the construction of gendered identities in Dutch schools run by religious orders during the process of Catholic emancipation. It discusses the fragility of identity, the simultaneity of tradition and modernity, and the role that gender plays in all these interactions. Two schools in the city of Nijmegen, the Netherlands, are compared during the first half of the twentieth century: the Jesuit institution for boys, Canisius College, and the Ursuline college for girls next door, Mater Dei. At both, sport played an important role in the transmission of notions of Catholicism and gender. [ABSTRACT FROM AUTHOR]

Using event history analysis of 849 adults raised Catholic, this research note examines effects of attending Catholic elementary school and high school on the likelihood one remains Catholic. Attending Catholic high school for at least three years significantly reduces the likelihood that one disaffiliates from Catholicism, reducing both the likelihood that one converts to another faith and the likelihood that one chooses to have no religion at all. Additional analyses show that Catholic high school has no significant effect on adult Mass attendance when considering respondents who are currently Catholic. But when analyses include all respondents raised Catholic, Catholic high school produces a positive effect on attendance. This may help explain seemingly conflicting findings in the literature on Catholic schooling and religious commitment. [ABSTRACT FROM AUTHOR]

This note from the classroom explores teaching new or alternative religions within the context of a Roman Catholic Liberal Arts College. The essay will specifically focus on a section of a course entitled “Modern Religious Movements” in which students were asked to consider different methodological approaches to the teaching and study of Scientology and the Catholic cult of the Virgin Mary. This note from the classroom details how this rather unexpected comparison prompted students to reconsider the category cult and argues that encouraging self-reflexivity in a largely Catholic classroom can become a crucial means for engaging a broader discussion of new religions, cult discourse, and the academic study of religion itself. [ABSTRACT FROM AUTHOR]

Children aged from 4;10 to 12;9 attending either a Catholic school or a public, secular school in an eastern Spanish city observed a puppet show in which a mouse was eaten by an alligator. Children were then asked questions about the dead mouse's biological and psychological functioning. The pattern of results generally replicated that obtained earlier in an American sample, with older children being more apt to state that functions cease after death than younger children (11- to 12-year-olds > 8- to 9-year-olds > 5- to 6-year-olds), and all children being more likely to attribute epistemic, desire, and emotion states to the dead mouse than biological, psychobiological, and perceptual states. Although children attending Catholic school were generally more likely to state that functions continue after death than children attending secular school, the pattern of change with regard to question type did not differ between the Catholic and secular groups. The results were interpreted as reflecting the combined roles of religious instruction/exposure and universal ontogeny of cognitive abilities on the development of children's afterlife beliefs. [ABSTRACT FROM AUTHOR]

Critics of schools governed by fundamentalist religions are concerned that these schools will not socialize students to the attitudes and values appropriate for citizens of a pluralistic liberal democracy. Among these values are support for democratic norms, political tolerance, moral reasoning and autonomy, duty to community, and acceptance of nontraditional lifestyles. This article examines the empirical basis for the critics' concerns.Using difference-of-means tests and multivariate regression, we compare students in the 10th and 12th grades attending regular public and fundamentalist Christian schools.The 10th-grade comparisons of the two sets of students confirm many of the expectations of critics of fundamentalist schools. By the 12th grade, however, the students in fundamentalist schools have surpassed students in regular public schools on many of the desired attitudes and values, but the fundamentalist school students remain less accepting of nontraditional lifestyles.For the most part, fundamentalist Christian high schools do as well or better than regular public schools in socializing their students to the values appropriate to citizenship in liberal democracies. [ABSTRACT FROM AUTHOR]

This article examines the implementation of educational policy in a religious education program at a Los Angeles Catholic parish. It charts the elimination of Spanish-based classes (doctrina) for Mexican immigrant children in favor of 'English-only' instruction. The article offers insights into the politics of language use in everyday practice and examines the resulting educational policy decisions. [ABSTRACT FROM AUTHOR]

The 1944 Education Act enables the churches in England to provide voluntary aided schools. The Roman Catholic church currently provides 9.9% of state maintained primary school places and the Church of England provides 7.9% through voluntary aided schools. In order to evaluate the influence of church voluntary aided schools on pupil attitudes towards Christianity, an attitude scale was administered to three generations of third and fourth year junior pupils in the same 15 county schools, 10 Church of England aided schools and five Roman Catholic aided schools in 1974, 1978 and 1982. After controlling for a range of other influences, the data demonstrate the positive influence of Roman Catholic schools on pupil attitude towards Christianity and the negative influence of Church of England Schools. The direction of the school influence on pupil attitude is consistent for all three samples. [ABSTRACT FROM AUTHOR]

Examines the effect of rural Catholic high schools on achievement in mathematics, high school graduation rates and the likelihood of going to college in the United States. Concerns on the quality of public schooling; Use of two-stage models for the study; Data from the `High School and Beyond 1980 Sophomore Cohort Survey'; Limitations of the model.

This research investigates the school performance of Indian students on the Northern Cheyenne reservation using both quantitative and qualitative data. Understanding influences on school performance is important since previous research established its impact on dropout behavior. Statistical analyses assess the relative effects of students' residence in reservation communities, the type of schools students attend (public, Catholic or tribal), gender, family characteristics, and school experience variables. Findings reveal the importance of students' community residence for explaining performance levels at the two Indian schools, the tribally controlled and Catholic schools, and school experiences for understanding performance of the non-Indian public school students. Qualitative data on contextual factors for communities and schools help to explain how community characteristics such as population size, community access to the school, support for education, and traditional culture interact with the specific schools serving the community. This research suggests that contrary to conventional analyses of American Indian assimilation, the traditional culture, social resources, and interaction patterns of students communities can have positive effects on students' schooling outcomes. [ABSTRACT FROM AUTHOR]