From Catholic to charter schools

The Washington Times
Editorial

During this week's much-anticipated papal visit, Pope Benedict is slated to deliver an unusual address to Catholic college and university presidents on Catholic education. His words may have unintentional relevance for the District of Columbia's own Catholic-education questions, which are closely linked to the tides and turns of the city's nascent charter schools.

At present, the Archdiocese of Washington faces much criticism for its proposal to convert seven Catholic schools into publicly funded nonreligious charters. Some Catholics question what they view as the archdiocese's abdication of a key, historic role in education, while the D.C. Council and voices from the public-school system ask further questions about the finances. But Mayor Adrian Fenty and Schools Chancellor Michelle Rhee seem favorably disposed and should push the plan to completion. It makes good sense for the city and the students, both to bolster the city's charter-school alternatives and to save schools that educate students from mostly minority and lower-to-middle-income backgrounds.

In a city plagued with public-education problems as extensively as Washington is, the loss of these schools would decrease the options of families who already face significant limitations in one of the country's worst-performing public-school systems. At least some of the financing questions reflect hostility toward the expansion of the District's charter schools. But those who characterize the plan as Mayor Fenty's "bailout" of the Catholic Church can at least be shown the numbers to suggest the plan is more like a bargain acquisition. Nationally, Catholic schools outperform their public counterparts and do so on much tighter budgets. These schools will no longer be "Catholic" — religious curricular components, Catholic names and other signs of the church will be stripped away. But they will retain many of the people and characteristics which drew families seeking alternatives to the public schools in the first place. If the schools close, the District will end up educating the students in any event, except — and this is perhaps key to the opposition — the educating will occur inside D.C. public schools, which the education establishment controls firmly.

The question of whether the archdiocese's finances necessitate the move is of interest to Catholics who have posed worries about the future of Catholic education in the District. But the city must presume that Washington Archbishop Donald Wuerl means what he says when he reports that a 5-year, $50 million operating deficit will require the schools' closure absent this plan. The city must convert these Catholic schools into charters.

Original editorial

Wednesday: Wall of silence broken at state's Muslim public school

Wednesday: Wall of silence broken at state's Muslim public school
Katherine Kersten
Star Tribune
Minneapolis-St. Paul, MN

Recently, I wrote about Tarek ibn Ziyad Academy (TIZA), a K-8 charter school in Inver Grove Heights. Charter schools are public schools and by law must not endorse or promote religion.

Evidence suggests, however, that TIZA is an Islamic school, funded by Minnesota taxpayers.

TIZA has many characteristics that suggest a religious school. It shares the headquarters building of the Muslim American Society of Minnesota, whose mission is "establishing Islam in Minnesota." The building also houses a mosque. TIZA's executive director, Asad Zaman, is a Muslim imam, or religious leader, and its sponsor is an organization called Islamic Relief.

Students pray daily, the cafeteria serves halal food - permissible under Islamic law -- and "Islamic Studies" is offered at the end of the school day.

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A different kind of Jewish education

Guest Column: A different kind of Jewish education
By SARAH KASS
The Jerusalem Post

When charter public schools began in the US more than a decade ago, proponents were divided as to whether their purpose was efficiency (bang for the buck) or innovation (raising the bar). As American Jewish philanthropists explore investing in this sector - in light of the successful launch of the Ben Gamla Charter School in Florida - they would do well to identify their purpose, and to clarify the Jewish future they aim to propel.

he Jewish community has long worried about the rising cost of Jewish education in the United States, where unlike most other countries with Jewish citizens, there is no public support for religious schools. High tuition costs - upward of $25,000 per child per year in New York City, beginning in kindergarten - ensure that, beyond the Orthodox world, where secular school is out of the question, a Jewish education is largely a privilege for the rich. Moreover, as leaders of these ever-financially-strapped Jewish day schools spend so much of their time raising money, they find themselves devoting precious little attention to how they are raising the kids. And so, concerned philanthropists have wondered how to relieve the financial burden on Jewish day schools so that Jewish education in America might be more accessible and more educational.

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INSTEAD OF private Jewish day schools, how about public Jewish charter schools? And given the tiny matter of America's first amendment, which precludes public financing of religious education, the new pitch is for public Hebraic charter schools. Rather than fitting form to function, this plan fits function to form, remanding Jewish education to the flushest box, the one supported by Uncle Sam. The purpose would appear to be bang for the buck: better to get more Jewish kids a Jewish-style education on the cheap than to figure out how to pay for the best Jewish education.

While the 180-day six-hours/day school year of a public charter education is free to the parent-consumers, success is extremely expensive for the educator-producers. Opening a charter public school is no cheaper than opening a private day school. There is precious little public funding for start-up costs. There is no public money for facilities. Taxpayers do not provide computers or furniture. There are no free science labs or gymnasia, playgrounds or parking lots. There is no public money for curriculum development, personnel recruitment, professional development, policy creation or the building of operating systems.

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PERHAPS HEBRAIC charter schools could prepare the next generation to practice and promote the principles of a Mosaic politics, embodied in the Jewish people's founding civic institutions such as brit mila, Shabbat and shmita, nourished by the topology of a land rich in promise but poor in natural resources, where rain is a gift and not an assumption, and designed to prevent individual and collective regress into the abuse (and allure) of Egyptian strongman rule.

Perhaps, 60 years into modern statehood in the ancient Jewish homeland, Jewish education, even in the Diaspora, could once again be civic education, focusing on the Jewish meaning of power, plenty and the future - the core concerns of any sovereign nation governing in its own land or sojourning beyond its borders. Hebraic charter schools might indeed reboot Diaspora Judaism and enable future Jewish leaders to propel a nation which can truly be or l'goyim, a light unto the nations.



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From Catholic Schools to Charters: What's Left?

From Catholic Schools to Charters: What's Left?
Marc Fisher
The Washington Post

The bottom line is clear, says Washington Archbishop Donald Wuerl: The Catholic Church can no longer afford to run a full complement of inner-city parochial schools serving a population that is, by an overwhelming majority, non-Catholic.

So, facing a deficit of about $50 million over the next five years, the church is moving to convert at least seven D.C. elementary schools into secular, taxpayer-funded charter schools.

"We simply don't have the resources to keep all those schools open," Wuerl said in an interview with Washington Post reporters and editors the other day. "We have exhausted the resources available to us."

But as the parochial schools move through the charter approval process, the question is what would those schools be if they emerge as publicly-supported, non-religious institutions? Catholic schools, even when they are educating a population that is 76 percent non-Catholic and almost entirely black and Hispanic, as in the Archdiocese's D.C. schools, "provide a faith-based formation," Wuerl says. "These schools give kids a self-confidence, a hope."

Take away the religious foundation and what remains? You'd have "the same teachers, the same kids, the same environment," the archbishop says. "There will still be a level of value formation."

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But the bottom line is the bottom line, and he figures charters are the best the church can do right now: "If the alternative is a failing public school, then isn't the charter school the better" choice, he asks.

Perhaps so, but any institution that chooses to save money by chipping away at its appeal to the next generation is buying a big box of trouble. In the end, the church is following its members, naturally focusing its educational work on places where there are more Catholics. Sadly, that entails pulling back on a grand urban tradition of educating inner city children, regardless of their denomination.

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Blaine On Trial

Blaine On Trial
Gerald J. Russello
National Catholic Register
April 6-12, 2008 Issue

Ever hear of the Blaine amendment? It’s sort of obscure, but it remains one of the last remnants of bigotry in the statute books. Some court cases are finally beginning to tackle this shameful legacy.

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In 1998, New York enacted a charter school law, which enables the state to provide funding for private or independent schools. These schools are usually in areas where the public schools are failing, and would give poorer families a chance at shaping their children’s education.

New Horizons Church Ministry is a Baptist congregation in New York City’s Harlem, and applied for a charter school license under the law.

But the law establishing the charter school program provides — following New York’s Blaine amendment — that support should be refused to any school “wholly or in part under the control of direction of any religions denomination, or in which any denominational tenet or doctrine would be taught.”

New Horizons was refused funding by the state because it proposed to establish a school in keeping with its religious principles.

Late last year, the pastor of New Horizons sued the state seeking a court to declare the prohibition of funding religious schools in the charter school law and New York’s Blaine amendment as a whole unconstitutional under the federal Constitution.

The case is now making its way through the court system, and is one of a number of challenges to state-level Blaine amendments.

The New Horizons case should be of considerable interest to all those interested in religious education, but specifically in Catholic education. While the development of parochial schools developed independently of public schools, there is no reason why Blaine amendments should block Catholic schools from accepting funds pursuant to a state charter school program.

Indeed, in poorer neighborhoods, the need for such schools is greater than ever, and eliminating Blaine amendments would enable religious schools of all types to have a chance to succeed and help their communities. And Catholics should have a particular desire to see these legal remnants of anti-Catholic discrimination erased from the statute books.

In other words, it is time for the bigoted heritage of the Blaine amendments to pass into history.


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A ghost of 19th-century bigotry haunts New York City

By GEORGE F. WILL
The Washington Post

HARLEM (or maybe not) — Asked whether his brownstone residence is in Harlem, the Rev. Michel Faulkner says, well, that depends. "When something bad happens, the neighborhood is called Harlem. When something good happens, it is the Upper West Side." Faulkner is trying to make something good happen, but is opposed by a U.S. speaker of the House who died 114 years ago but whose mischief goes marching on.

Faulkner, 50, is an African-American who played defensive line for Virginia Tech and, briefly, the New York Jets. Recoiling from what he calls "the social and community chaos" he saw growing up in Washington's Anacostia section, and that he blamed on Lyndon Johnson's Great Society welfarism, Faulkner served as vice president for urban ministry at Jerry Falwell's Liberty University in Lynchburg, Va. He left that sedate environment to minister to the down-and-out around Times Square, before its sinfulness had been scrubbed away.

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Fighting History In Harlem

George F. Will
Thursday, December 6, 2007; Page A29
Washington Post

Faulkner, 50, is an African American who played defensive line for Virginia Tech and, briefly, the New York Jets. Recoiling from what he calls "the social and community chaos" that he saw growing up in Anacostia, and that he blamed on Lyndon Johnson's Great Society welfarism, Faulkner served as vice president for urban ministry at Jerry Falwell's Liberty University in Lynchburg, Va. He left that sedate environment to minister to the down-and-out around Times Square, before its sinfulness had been scrubbed away.

Now he wants to create a charter school -- a public school enjoying considerable autonomy from, among other burdens, teachers unions. It would be affiliated with his New Horizon Church. But New York's constitution has a Blaine Amendment.


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Freedom of Speech: Clergy Deserve It, Too

Fox News
By Mark Joseph

A group called the Gotham Legal Foundation filed a lawsuit last week to repeal the Blaine Amendment, a little-known law passed in 1894 that, according to the group, was aimed at Catholic immigrants seeking to start parochial schools.

A century later, however, the practical result of the law has been that groups like the New Horizon Church in Harlem have been prevented from opening charter schools that reflected the church's beliefs.

Thanks to Gotham, relief for churches that wish to start charter schools may be on the way, but it may be time to take an even more comprehensive look at laws that restrict the rights of all Americans -- including those who are motivated by religious belief -- to participate fully in American public life.

Chartering a New Course

HOUSES OF WORSHIP
By NATHANIEL POPPER
Wall Street Journal

When the Tarek ibn Ziyad Academy opened four years ago in suburban Minneapolis, the school was a bold experiment and its survival was in question. There was the scramble to attract students that any charter school faces, but Tarek ibn Ziyad had the additional worry of a constitutional challenge, given the school's sponsorship by a nonprofit called Islamic Relief and the curriculum's emphasis on Muslim culture and the Arabic language.


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If the schools face some backlash -- particularly in the Jewish community, which has always been an ardent defender of church-state separation -- precedent suggests that they would likely stand on firm legal ground in court. "Religious Charter Schools," a book that had a timely publication date earlier this summer, argues that while a publicly funded school cannot endorse one religion, the courts have granted schools a wide latitude in accommodating religion.

The book's author, Lawrence Weinberg, says that for many religious parents the most important part of a religious school is what it does not teach, and charter schools are allowed the privilege of excluding Harry Potter books if they offend Christian sensibilities. On the other side of the coin, public schools have always been able to range widely over the culture and history (as opposed to the theology) of any religion.

"Charter schools offer parents an opportunity to create schools that meet their needs," said Mr. Weinberg, "and religious needs are some of the most profound and important needs that people have."

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What About Religious Charter Schools?

Education Week
COMMENTARY
Lawrence D. Weinberg & Bruce S. Cooper

Charter schools are gaining in popularity, with approximately 4,000 now open, enrolling some 1.1 million U.S. children with more participating every year. Since the charter school movement began in 1991 in Minnesota, these schools have filled a need in American society, giving individuals, communities, and local associations a chance to create their own schools—with tax dollars paying the basic costs.

A major, unresolved question remains, however: What about opening and funding religious charter schools? How would localities handle the many complexities of funding charter schools that have a religious, social, and cultural mission? History offers some perspective.

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