John Howard vs Charles Darwin?

The left used to portray John Howard as hostile to multiculturalism. But as Michael Gawenda points out in today’s Age, while Howard wasn’t so keen on multiculturalism of the subsidies for Bolivian folk dancing variety, he was quite happy with the implicit multiculturalism of religious schools. And conversely (though Gawenda does not say this), while the left liked the multiculturalism of ethnic differences, it was (and is) often quite hostile to religious belief, particularly when reinforced by religious schools.

And few religious beliefs get people more upset than creationism or intelligent design. Gawenda comments that:

Given that some faith-based schools in Australia — unlike schools in the US — teach creationism and the pseudo-science of Intelligent Design as legitimate alternatives to evolutionary theory, how many will mark the Darwin anniversaries [of Charles Darwin’s birth and publication of his evolutionary theory], let alone celebrate them?

In all probability, a significant number won’t. For that John Howard can take some credit. What an irony, given that this was a PM determined to roll back multiculturalism.

But how much does it really matter what ordinary people think about where humans came from? Even most of us who would say we subscribe to Darwin’s theories would not be able to correctly answer even quite basic questions about the evolutionary sequence and how many years ago the the various stages of evolution occurred. I wandered through an exhibition on Darwin only a few weeks ago in Toronto, but I have forgotten already most of what I learnt there.
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Does religion make you happy?

I recently read Arthur Brooks’ new book, Gross National Happiness. It’s a liberal-conservative version of Richard Layard’s social democratic Happiness: Lessons from a New Science a few years back. Two economists reading the happiness literature and finding it (mostly) supports what they already thought about the world.

One of Brooks’ arguments is that religion is good for happiness (he calls this chapter ‘Happiness is a gift from above’). Certainly the reported statistics are striking, with 43% of those who attend church regularly describing themselves as ‘very happy’, compared to 23% of those who attend church never or rarely.

I had a look at a similar question in the Australian Survey of Social Attitudes 2005, and there is a smaller but still large gap between the proportion of people who go to church one a week or more who are ‘very happy’ (defined as 9-10 on a 0 to 10 happiness scale) and those who never go, 33% to 23%.

Will Wilkinson is, however, critical
of Brooks’ attempts to generalise this beyond the US experience. He points out that very secular European countries have very high happiness scores, and unlike the US they have been getting happier as they secularised.
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Have Catholic schools made Catholics an ‘isolated sub-group’?

These people often form a narrowly focused school that is aimed at cementing the faith it’s based on … If we continue as we are, I think we’ll just become more and more isolated sub-groups in our community,”

Barry McGaw

McGaw is quoted in the context of an article about the proliferation of new ‘faith-based’ independent schools. Of course nobody can know for sure what the long-term consequences of these schools might be. But history provides an interesting case study, the role of Catholics in a majority Protestant society, Australia. For centuries, Catholics and Protestants viewed each other with suspicion, and though very rarely violent this was true in Australia as well. Catholics have always maintained separate schools. According to the 2005 Australian Survey of Social Attitudes (AuSSA), more than half of all current Catholics attended Catholic schools, government-funded since the 1960s. Only one of the Protestant groups (the Baptists) even gets to 20% ‘other non-government school’ attendance. And being very numerous, Catholics could if they wanted to create a society of their own within Australian society. But do they?

I’m sure most readers could reflect a moment on their own social circles and realise that Catholics are an integrated, and integral, part of Australian society. The AuSSA finds Catholics are more likely to join unions than Australians in general, and have average rates of participation in sports groups and voluntary associations (though perhaps Catholic, I can’t tell from the data). They are more likely than the general population to agree that being a good citizen requires understanding other people’s opinions. Despite the Pope’s views, they are more likely than the general population to support gay marriage. Half of them even agree that public schools don’t receive their fair share of the budget. In 1996, a third of them were married to Protestants. I doubt the public school lobby can find any evidence that heading on to fifty years of state aid has made Catholics more isolated or more a ‘sub-group’. But of course why bother with data when prejudice can get the conclusion you want with no effort?

One of the frustrating things about the public school lobby is how rarely they seriously argue their case. Ironically enough, their belief in public schooling seems to be based on faith.

‘Social cohesion’, a euphemism for intolerance

I am an atheist, but as Damon Linker argued in The New Republic last year, atheism is divided in its attitudes towards religion. Linker’s article is a critique of the ‘ideological atheism’ of Sam Harris, Richard Dawkins and Daniel Dennett, which believes religion is a dangerous superstition that must be stamped out. He quotes Dawkins describing Catholic education as child abuse, and Harris wanting ‘public schools [to] “announce the death of God” to their students’.

Linker prefers, as I do, ‘liberal atheism’, which is to:

…accept, … that, although I may settle the question of God to my personal satisfaction, it is highly unlikely that all of my fellow citizens will settle it in the same way–that differences in life experience, social class, intelligence, and the capacity for introspection will invariably prevent a free community from reaching unanimity about the fundamental mysteries of human existence, including God. Liberal atheists accept this situation; ideological atheists do not.

Ideological atheists would take the side of two critics of church schools quoted in today’s Age. In a feature article, psychologist Louise Samway as reported as saying of Christian schools:

these schools are balkanising the community, “driving us apart”. “Values are the foundation of human bonding,” the psychologist and educationist told The Age. “If we don’t have agreed values that everyone can understand and respect, that are common, it leads to a whole lot of disparate sub-groups that are suspicious of each other.”

More importantly, Barry McGaw, head of the new National Curriculum Board, is quoted in a news article as saying:

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Tolerance vs rights

In my yet-to-be published debate with Alan Soble about The Peel’s pro-gay door policy for The Philosophers’ Magazine, I argue for The Peel being allowed to decide who it allows in, and he argues for a door policy that does not discriminate on sex or sexual preference.

I think there is a confusion in Soble’s position. On the one hand, he thinks that people should not be disadvantaged because they are gay or straight, or male or female. He supports anti-discrimination law to neutralise so far as possible any negative repercussions of these characteristics (though I am unclear how being straight can be a significant disadvantage, unless you count kids). On the other hand, using anti-discrimination law to prevent gay-only bars entrenches disadvantages of being gay, such as the difficulties involved in identifying and meeting other gay people. You can be gay, but you can’t have institutions that support that characteristic.

A similar confusion is found in VicHealth’s More than tolerance report. It chastises respondents to its survey who would be concerned about a close relative marrying someone from a Christian, Jewish or Muslim background – especially Muslim:
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Do private schools make people religious?

Surely question 15 [on the ‘Judaeo-Christian tradition’] is just looking ahead a little – with an ever increasing proportion of the country’s children being funneled into Christian schools (as applauded by Andrew) Australia may yet become a Christian nation.

commenter Russell today.

With my CIS colleague Jennifer Buckingham I am working on a paper which looks at differences between people who went to government and non-government schools. I have a fair bit more work to do for my part of the project, which is examining surveys that ask respondents what kind of school they attended and then seeing if I can find any interesting differences between them. But some initial results from the 2005 Australian Survey of Social Attitudes might be of interest.

One pattern that does seem reasonably consistent is those who went to non-Catholic private schools are closer to people who went to government schools than those who went to Catholic schools (suggesting the difference may be Catholic/Protestant rather than public/private; an hypothesis I will need to explore).

This starts with the basic question of whether the respondent has a religion. 69% of people who went to government schools and 71% who went to non-Catholic private schools say they have a religion, compared to 86% of those who went to a Catholic school.
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Are Australian values based on the ‘Judaeo-Christian tradition’?

Irfan Yusuf points out that it isn’t just the whole idea of a citizenship test that is going to be controversial, it is also the questions and answers – in particular the answers.

Take question 15:

Australia’s values are based on the …

a. Teachings of the Koran

b. The Judaeo-Christian tradition

c. Catholicism

d. Secularism

Apparently ‘b’ is the correct answer if you want to pass the citizenship test. As Irfan says, the ‘Judaeo’ bit is stretching it. Judaism’s direct effect on Australian values is negligible. Only the long-ago influence of Judaism on Christianity (in the particular the Old Testament) can make any intellectual sense of this term; in reality Christianity has been the dominant faith in Australia and in Europe, from which most Australians came.

Ironically, in light of the choice against the Koran this question forces, the term ‘Judaeo-Christian’ was a 20th century effort to be more inclusive towards non-Christian religion rather than a serious description of religious or ‘values’ history.

But which Australian values are based on the ‘Judaeo-Christian tradition’? Not obviously those on offer in question 14:

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Are private school parents discriminated against?

less policy discrimination against private schools than in the past means that school choice is more affordable than it once was

My analysis last week.

…I do admire the particular locution you’ve used – “less policy discrimination” is a fine argument-begging way of saying “more subsidisation”.

Derrida Derider’s response.

I was wondering whether anyone would pick up on the way I put that point. On the federal government’s school funding policy, students at private schools get subsidies at somewhere between 13.7% and 70% of the government school rate, depending on the (presumed) socio-economic status of parents. So parents choosing private schools are financially treated less favourably than parents choosing government schools. Why is this not discrimination?

Often governments give more to people who have less, as they do with private schools. This is generally not seen as discriminatory, but rather making up for the disadvantage experienced by one group. But on this logic, well-off families who send their kids to government schools should receive less as well. According to the ABS, 8% of kids at government schools are from high-income households, while 16% of kids at independent schools are from low-income households. So the ‘to each according to need’ is not being consistently applied in school policy, and is only applied at all for private schools.

Most private schools are at least nominally religious, and as I noted in my post last week, attitudes towards religion are the only major difference between the school aspirations of parents of children at government and private schools. So those who want their children to receive a religious education are treated less favourably than those who want their kids to have a secular education. If you read the history of public education in Australia this aspect was much more open in the 19th century than today – Protestants, particularly, wanted to diminish the strength of the Catholic Church.
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Why do parents send their kids to private schools?

Yesterday’s release of the annual ABS school statistics, showing another gain in market share by private schools, prompted Harry Clarke to comment:

As argued in an earlier post these trends could reflect a move to quality or a move by aspirational parents to give their kids a ‘leg up’.

No doubt this is part of it, but the research on why parents choose private schools gives reason to heavily qualify this kind of analysis. The most obvious point to make about private schools is the vast majority are associated with a religion, and unsurprisingly parents who think religion is important are more likely than those who do not to choose a private school. A 1990s analysis from the Australian Institute of Family Studies found that ’emphasis on religion’ was one of the few attributes in which private school parents differed significantly from government school parents in the characteristics of the school they regarded as important. Religion was the main reason my parents sent me to a private school (it didn’t end up making me religious, but that’s something for another post).

Another big issue is discipline. In a 2004 ACNielsen/SMH survey ‘better discipline’ was the single-most cited reason (31%) for moving to a private school, with ‘better education’ second on 25%. In the AIFS survey though all parents rated ‘level of discipline’ as important, they differed on their satisfaction with the school on that count, with government-school parents rating their satisfaction as 6.77 on a nine point scale, with Catholic-school parents on 7.84 and independent-school parents on 8.07. Parents were also more satisfied with the ‘control of violence, drugs and alcohol’ at private than government schools.

Because the public-private school debate tends to focus on the extremes – a few dozen top private schools on one side catering to the wealthiest and most ambitious families, and schools catering to the most under-privileged on the other – it tends to miss the more routine school choices made by most parents, who have concerns going well beyond academic excellence and the numbers of students going on to the top universities.

It’s hard to know whether there is much of a ‘trend’ in parents’ underlying preference for private education. Given all the negative publicity surrounding government schools – ironically often added to by the public school lobby which, having chosen politics over markets, must use media publicity for school problems to pressure politicians into giving them more money – it would not be surprising if more parents did want to make the shift. But it is also the case that growing affluence and less policy discrimination against private schools than in the past means that school choice is more affordable than it once was, which would drive up private school enrolments even without any change in opinion on government schools.