Catholic High Schools And Minority Students

The number of minority students, many of them not Catholic, who have enrolled in Catholic secondary schools is substantial. Since it is reasonable to assume that the cost of tuition in such schools is considerable for a minority family, the phenomenon suggests that parents in these families believe that their children will obtain a better education in Catholic secondary schools. The problem of measuring the effect of Catholic secondary schools on minority students is difficult because it is a complex and intricate task to separate family background and student motivation as influences on academic performance from the school's contribution. Here, Andrew M. Greeley makes the case that the burden of proof rests on those who contend that family and student motivation are more important than the character of the school. Using a complex analytic technique that includes sophisticated mathematical models, Greeley demonstrates that the preponderance of evidence tilts in favor of the school. There appears to be an authentic Catholic school effect, attributable to religious order ownership of some schools, more regular discipline in the schools, and especially to a higher quality of teaching in such schools. The effect of Catholic secondary schools on minority students does not occur among students from well-educated families who have been successful in their previous education experiences, but rather among students disadvantaged by race, the fact that their parents did not attend college, and by their own previous educational experiences. As these schools were originally established at the beginning of the twentieth century to socialize the children of the urban poor, their present success with today's urban poor may be due to the fact that these schools are simply doing what they have always done. In a preface written for this new, paperback edition of Catholic High Schools and Minority Students, Greeley confirms the continued success of Catholic schools based on

The number of minority students, many of them not Catholic, who have enrolled in Catholic secondary schools is substantial. Since it is reasonable to assume that the cost of tuition in such schools is considerable for a minority family, the phenomenon suggests that parents in these families believe that their children will obtain a better education in Catholic secondary schools. The problem of measuring the effect of Catholic secondary schools on minority students is difficult because it is a complex and intricate task to separate family background and student motivation as influences on academic performance from the school's contribution. Here, Andrew M. Greeley makes the case that the burden of proof rests on those who contend that family and student motivation are more important than the character of the school. Using a complex analytic technique that includes sophisticated mathematical models, Greeley demonstrates that the preponderance of evidence tilts in favor of the school. There appears to be an authentic Catholic school effect, attributable to religious order ownership of some schools, more regular discipline in the schools, and especially to a higher quality of teaching in such schools. The effect of Catholic secondary schools on minority students does not occur among students from well-educated families who have been successful in their previous education experiences, but rather among students disadvantaged by race, the fact that their parents did not attend college, and by their own previous educational experiences. As these schools were originally established at the beginning of the twentieth century to socialize the children of the urban poor, their present success with today's urban poor may be due to the fact that these schools are simply doing what they have always done. In a preface written for this new, paperback edition of Catholic High Schools and Minority Students, Greeley confirms the continued success of Catholic schools based on

This volume explores the experiences of African Americans in Catholic schools through historical and sociological analysis as well as personal memoirs and reflections of former students. It challenges the theory that they are marginalised, existing in constant opposition to the dominant culture.

The authors examine a broad range of Catholic high schools to determine whether or not students are better educated in these schools than they are in public schools. They find that the Catholic schools do have an independent effect on achievement, especially in reducing disparities between disadvantaged and privileged students. The Catholic school of today, they show, is informed by a vision, similar to that of John Dewey, of the school as a community committed to democratic education and the common good of all students.

In When Work Disappears, Harvard sociologist William Julius Wilson (1996) notes that African Americans in Chicago who attended Catholic schools are viewed more favorably by employers than African Americans who attended public schools. Such findings corroborate a widely though not univer sally-held view that Catholic schools succeed in boosting mobility for children of less-privileged families. Can its success bebroadened? Nobel-prize winning economist Robert Fogel (2000) drawing upon the research by Wilson and oth ers suggests that Catholic schools might play a larger role in promoting an egalitarian society, if grants were made available to poor students that could be used in the parochial school sector. Nobel-prize winning economists Milton Friedman (1962) and Gary Becker (1989) also make strong cases for education vouchers and for more competition in primary and secondary education in the United States. From a different perspective, Archbishop of Chicago Francis Cardinal George argues that Catholic "education that is faith-based, that pro vides values and discipline, that is Jesus-centered, has the potential to trans form the world" (Archdiocese of Chicago, 2000b). Despite such opinions, there is controversy concerning the measured effects of Catholic schooling on educational attainment, academic achieve ment, and other tangible outcomes.

Grounded in the work of liberation theologians, this book considers peace, love and social justice within a democratic curriculum and underscores the importance of integrating critical discourses with Catholic education.

Ever since the massive immigration from Europe of the late 19th century, American society has accommodated people of many cultures, religions, languages, and expectations. The task of integration has increasingly fallen to the schools, where children are taught a common language and a set of democratic values and sent on their ways to become productive members of society. How American schools have set about educating these diverse students, and how these students' needs have altered the face of education, are issues central to the social history of the United States in the 20th century. In her pathbreaking new book Paula S. Fass presents a wide ranging examination of the role of "outsiders" in the creation of modern education. Through a series of in-depth and fascinating case studies, she demonstrates how issues of pluralism have shaped the educational landscape and how various minority groups have been affected by their educational experiences. Fass first looks at how public schools absorbed the children of immigrants in the early years of the century and how those children gradually began to use the schools for their own social purposes. She then turns to the experiences of other groups of Americans whose struggles for educational and social opportunities have defined cultural life over the last fifty years: blacks, whose education became a major concern of the federal government in the 1930s and 1940s; women, who had access to higher education but were denied commensurate job opportunities; and Catholics, who created schools that succeeded both in protecting minority integrity and in providing Catholics with a path to American success. Along the way, she presents a wealth of fascinating and surprising detail. Through an examination of New York City high school yearbooks from the 1930s and 1940s, she shows how a student's ethnic identity determined which activities he or she would engage in and how ethnicity was etched into schooling. And she examines how the New Deal and the army in World War II succeeded in educating large numbers of blacks and making the inequalities in their educational opportunities a critical national concern. A sweeping and highly original history of American education, Outside In helps us to understand how schools have been shaped by their students, how educational issues have merged with wider social concerns, and how outsiders have recreated schooling and culture in the 20th century. By opening up new historical terrain and rejecting a vision of outsiders as merely victims of American educational policy, the book has important implications for contemporary social and educational issues.