Who should decide what children are taught in school? This question lies at the heart of the evolution-creation wars that have become a regular feature of the US political landscape. Ever since the 1925 Scopes 'monkey trial' many have argued that the people should decide by majority rule and through political institutions; others variously point to the federal courts, educational experts, or scientists as the ideal arbiter. Berkman and Plutzer illuminate who really controls the nation's classrooms. Based on their innovative survey of 926 high school biology teachers they show that the real power lies with individual educators who make critical decisions in their own classrooms. Broad teacher discretion sometimes leads to excellent instruction in evolution. But the authors also find evidence of strong creationist tendencies in America's public high schools. More generally, they find evidence of a systematic undermining of science and the scientific method in many classrooms.

Who should decide what children are taught in school? This question lies at the heart of the evolution-creation wars that have become a regular feature of the U.S. political landscape. Ever since the 1925 Scopes "monkey trial" many have argued that the people should decide by majority rule and through political institutions; others variously point to the federal courts, educational experts, or scientists as the ideal arbiter. Michael Berkman and Eric Plutzer illuminate who really controls the nation's classrooms. Based on their innovative survey of 926 high school biology teachers they show that the real power lies with individual educators who make critical decisions in their own classrooms. Broad teacher discretion sometimes leads to excellent instruction in evolution. But the authors also find evidence of strong creationist tendencies in America's public high schools. More generally, they find evidence of a systematic undermining of science and the scientific method in many classrooms.

No fight over what gets taught in American classrooms is more heated than the battle over humanity’s origins. For more than a century we have argued about evolutionary theory and creationism (and its successor theory, intelligent design), yet we seem no closer to a resolution than we were in Darwin’s day. In this thoughtful examination of how we teach origins, historian Adam Laats and philosopher Harvey Siegel offer crucial new ways to think not just about the evolution debate but how science and religion can make peace in the classroom. Laats and Siegel agree with most scientists: creationism is flawed, as science. But, they argue, students who believe it nevertheless need to be accommodated in public school science classes. Scientific or not, creationism maintains an important role in American history and culture as a point of religious dissent, a sustained form of protest that has weathered a century of broad—and often dramatic—social changes. At the same time, evolutionary theory has become a critical building block of modern knowledge. The key to accommodating both viewpoints, they show, is to disentangle belief from knowledge. A student does not need to believe in evolution in order to understand its tenets and evidence, and in this way can be fully literate in modern scientific thought and still maintain contrary religious or cultural views. Altogether, Laats and Siegel offer the kind of level-headed analysis that is crucial to finding a way out of our culture-war deadlock.

Who are America's creationists? What do they want? Do they truly believe Jesus rode around on dinosaurs, as sometimes depicted? Creationism USA reveals how common misconceptions about creationism have led Americans into a century of unnecessary culture-war histrionics about evolution education and creationism. Adam Laats argues that Americans do not have deep, fundamental disagreements about evolution - not about the actual science behind it and not in ways that truly matter to public policy. Laats asserts that Americans do, however, have significant disagreements about creationism. By describing the history of creationism and its many variations, Laats demonstrates that the real conflict about evolution is not between creationists and evolution. The true landscape of American creationism is far more complicated than headlines suggest. Creationism USA digs beyond those headlines to prove two fundamental facts about American creationism. First, almost all Americans can be classified as creationists of one type or another. Second, nearly all Americans (including self-identified creationists) want their children to learn mainstream evolutionary science. Taken together, these truths about American creationism point to a large and productive middle ground, a widely shared public vision of the proper relationship between schools, science, and religion. Creationism USA both explains the current state of America's battles over creationism and offers a nuanced yet straight-forward prescription to solve them.

It is commonly assumed that the creation story of Genesis and its chronology were the only narratives openly available in medieval and early modern Europe and that the discovery of geological time in the eighteenth century came as a momentous breakthrough that shook the faith in the historical accuracy of the Bible. Historians of science, mainstream geologists, and Young Earth creationists alike all share the assumption that the notion of an ancient Earth was highly heterodox in the pre-modern era. The old age of the world is regarded as the offspring of a secularized science. In this book, Ivano Dal Prete radically revises the commonplace history of deep time in Western culture. He argues that the chronology of the Bible always coexisted with alternative approaches that placed the origin of the Earth into a far, undetermined (or even eternal) past. From the late Middle Ages, these notions spread freely not only in universities and among the learned, but even in popular works of meteorology, geology, literature, and art that made them easily accessible to a vernacular and scientifically illiterate public. Religious authorities did not regard these notions as particularly problematic, let alone heretical. Neither the authors nor their numerous readers thought that holding such views was incompatible with their Christian faith. While the appeal of theories centered on the biblical Flood and on a young Earth gained popularity over the course of the seventeenth century, their more secular alternatives remained vital and debated. Enlightenment thinkers, however, created a myth of a Christian tradition that uniformly rejected the antiquity of the world, as opposed to a new secular science ready to welcome it. Largely unchallenged for almost three centuries, that account solidified over time into a still dominant truism. Based on a wealth of mostly unexplored sources, On the Edge of Eternity offers an original and nuanced account of the history of deep time that illuminates the relationship between the history of science and Christianity in the medieval and early modern periods, with lasting implications for Western society.

While the Religious Right has received considerable scholarly attention and media coverage in recent years, the story of the growing number of Secular Americans—those who identify themselves as atheists, agnostics, or as not having any religious ties—hasyet to be told. In the first book devoted exclusively to Seculars, Susan B. Hansen argues that they are not only increasing in number and political involvement, but have devised strategies and alliances to counter the organization advantages of the Religious Right and its roots in church-based groups and the Republican party. Case studies of state and local battles over the issues of gay marriage, reproductive rights, and teaching evolution illustrate how Seculars have overcome organizational disadvantages to emerge as significant adversaries to the Religious Right. They have forged alliances with the media, the scientific community, minority groups, the Religious Left, and the Democratic Party to challenge the influence of traditional religious views onAmerican politics and public policy.

This volume reaches beyond the controversy surrounding the teaching and learning of evolution in the United States, specifically in regard to the culture, politics, and beliefs found in the Southeast. The editors argue that despite a deep history of conflict in the region surrounding evolution, there is a wealth of evolution research taking place—from biodiversity in species to cultural evolution and human development. In fact, scientists, educators, and researchers from around the United States have found their niche in the South, where biodiversity is high, culture runs deep, and the pace is just a little bit slower.