REHABILITASI SOSIAL PROGRAM BIMBINGAN RELIGI DALAM MENINGKATKAN KEBERFUNGSIAN SOSIAL ORANG DENGAN GANGGUAN JIWA (ODGJ) DI UPT REHABILITASI SOSIAL BINA LARAS PASURUAN

This research aims to identify and explain the social rehabilitation of religious guidance programs in improving the social functioning of people with mental disorders (ODGJ). This research approach is a qualitative, descriptive approach. Research subjects were 5 people and 5 informants. Data collection techniques were carried out by means of observation, interviews and documentation. Data analysis techniques use interactive model qualitative analysis (Miles and Huberman). The results of the research show that the social rehabilitation process is carried out through the following: implementation of social rehabilitation religious guidance programs in improving the social functioning of ODGJ PMs Returning to the community environment in the activity of having several evaluation assessments of ODGJ PMs at the Bina Laras Pasuruan Social Rehabilitation UPT. The religious guidance program carried out by UPT RSBL Pasuruan provides a positive impact from various indicators, such as: belief in God Almighty, appreciation of religious values, understanding the procedures for worship, as well as motivation and interest in religious activities, the existence of a religious guidance program can instill spiritual soul and spirituality for PMs and can help improve the social functioning of PMs. Suggestions for the social rehabilitation process for religious guidance programs are to expand networking for religious guidance programs, providing religious guidance modules must be structured systematically and concisely to make it easier for ODGJ PMs to understand the material provided

Summary of Findings: Released Time Bible Education

Released Time Religious Education is a program started in 1914 by a public school superintendent in Gary, Indiana. The program, which was approved by the U.S. Supreme Court in 1952, is primarily designed to teach religious education during the school day to public school students off campus with parental permission. A key by-product has been improved academic performance and the development of positive moral character among youth. While many incidents of improvement have been documented, there previously has been no major independent study of Released Time. School Ministries, Inc., a nonprofit organization that has been encouraging the expansion of Released Time nationally, engaged the National Council on Crime and Delinquency (NCCD) to do an independent program evaluation in cooperation with the Oakland, California, Released Time program

Brief Amicus Curiae of the Honorable Margaret W. Hassan Governor of the State of New Hampshire in Support of the Plaintiffs/Cross-Appellants

SUMMARY OF ARGUMENT The Governor confines her argument in this amicus brief to whether the superior court correctly concluded that the education tax credit program enacted under RSA § 77-G violates Article 83 insofar as it permits organizations authorized to receive donations subsidized by the credit to use those donations to fund student scholarships to religious, non-public schools. In the Governor’s view, the superior court’s finding of unconstitutionality was correct. In its text, structure, and history (including its interpretive history), the New Hampshire Constitution significantly differs from the First Amendment’s Establishment Clause with respect to the question whether revenue generated through taxation—i.e., public funds—may be used to subsidize student scholarships to religious, non-public schools. Accordingly, more permissive federal court precedents interpreting the Establishment Clause should have little bearing on this question. Under the New Hampshire Constitution, the answer to the question is “no”; public funds may not be used to subsidize student scholarships to religious, non-public schools. Public financial support of religious schools would not only violate the constitutional rights of New Hampshire taxpayers who do not wish their tax dollars to subsidize the operation of such schools, but it also would necessitate additional public regulation of the affairs of religious schools. Either way, the result would be a dangerous state entanglement in religion that is inconsistent with New Hampshire’s Constitution and traditions. The question therefore becomes whether the superior court correctly concluded that revenue raised and appropriated through the tax credit program enacted pursuant to RSA § 77-G constitutes “money raised by taxation” within the meaning of Article 83. The superior court’s conclusion was correct. The monies made available to schools through RSA § 77-G are monies raised by taxation. The legislature has appropriated a portion of New Hampshire’s tax dollars to pay for scholarships to religious schools through the tax credit program. Any other conclusion would require this Court to bless a formalistic and functionally meaningless distinction between tax dollars appropriated directly by the State, and tax dollars directed to religious schools through the tax credit program legislation. Such a crabbed reading of the Article 83 guarantee would jeopardize both the hallowed underpinnings of religious tolerance and freedom, and the prohibition against entanglement made sacred by our New Hampshire Constitution. This Court should not vindicate a formalism that would enable an easy end-run around a basic constitutional limit on the power of the State with respect to taxpayer funds. Finally, the violation of Article 83 occasioned by RSA § 77-G is no mere technical breach of the wall of separation between church and state. The Governor views tax incentives as appropriate tools of public policy when revenues are allocated to constitutional uses. Moreover, nothing prevented individuals or businesses from contributing to private religious schools of choice—and from enjoying the federal tax benefits of such contributions— before RSA § 77-G was adopted, and nothing prevents them from doing so now. Yet § 77-G creates a vehicle by which substantial sums of public revenue raised through the taxation of New Hampshire citizens would be diverted to religious, non-public institutions. Such a financially imprudent diversion of scarce tax dollars would undermine the State’s ability to meet its other obligations in the coming years, including the provision of an adequate education for all New Hampshire children; providing New Hampshire’s civil and criminal justice systems with adequate resources to ensure the delivery of justice in New Hampshire; and maintaining the health, safety and wellbeing of New Hampshire’s citizens. The superior court’s order should be affirmed

Appendix A – A Brief Introduction to the Religious Faiths and Spiritual Beliefs Included in the Primary Religious Education Program

Religions and spiritual beliefs answer the profound questions we ask ourselves: What is the meaning and purpose of my life? Who am I? What is right and wrong behaviour? Of course, in a resource like My Place in the World and in this Teacher’s Resource Guide, we can barely scratch the surface of the beliefs, traditions, and practices of the faiths and spiritual beliefs discussed. Nevertheless, in this part of the Teacher’s Resource Guide, we provide information about each of the faiths included in the student resource. We present the information in chronological order of the appearance of each major spiritual belief or religious faith. Our hope is that we have provided enough background information to allow you to teach informatively about the faiths and spiritual beliefs included in My Place in the World

The MPCP Longitudinal Educational Growth Study Third Year Report

This is the third-year report in a five-year evaluation of the Milwaukee Parental Choice Program (MPCP). The MPCP, which began in 1990, provides government-funded vouchers for low-income children to attend private schools in the City of Milwaukee. The maximum voucher amount in 2008-09 was $6,607, and approximately 20,000 children used a voucher to attend either secular or religious private schools. The MPCP is the oldest and largest urban school voucher program in the United States. This evaluation was authorized by Wisconsin Act 125 enacted in 2005

Long-acting reversible contraception use among residents in obstetrics/gynecology training programs

Background: The objective of the study was to estimate the personal usage of long-acting reversible contraception (LARC) among obstetrics and gynecology (Ob/Gyn) residents in the United States and compare usage between programs with and without a Ryan Residency Training Program (Ryan Program), an educational program implemented to enhance resident training in family planning. Materials and methods: We performed a web-based, cross-sectional survey to explore contraceptive use among Ob/Gyn residents between November and December 2014. Thirty-two Ob/Gyn programs were invited to participate, and 24 programs (75%) agreed to participate. We divided respondents into two groups based on whether or not their program had a Ryan Program. We excluded male residents without a current female partner as well as residents who were currently pregnant or trying to conceive. We evaluated predictors of LARC use using bivariate analysis and multivariable Poisson regression. Results: Of the 638 residents surveyed, 384 (60.2%) responded to our survey and 351 were eligible for analysis. Of those analyzed, 49.3% (95% confidence interval [CI]: 44.1%, 54.5%) reported current LARC use: 70.0% of residents in Ryan Programs compared to 26.8% in non-Ryan Programs (RRadj 2.14, 95% CI 1.63-2.80). Residents reporting a religious affiliation were less likely to use LARC than those who described themselves as non-religious (RRadj 0.76, 95% CI 0.64-0.92). Of residents reporting LARC use, 91% were using the levonorgestrel intrauterine device. Conclusion: LARC use in this population of women's health specialists is substantially higher than in the general population (49% vs. 12%). Ob/Gyn residents in programs affiliated with the Ryan Program were more likely to use LARC

Development of a Community-Based Spiritual Life Review Program for Promoting Resilience of Elders Residing in Disaster-Prone Areas

Background: Nowadays disasters are a common occurrence in the world. The elderly are in a vulnerable condition in terms of disasters and need help to recover from the hardship caused if they are caught in such a disaster. Two significant contributors to elderly people having sufficient resilience to be able to deal with such disasters are spiritual support and social support. Purpose: To develop a program specifically for Muslim elderly in Indonesia for promoting resilience. Method: The processes of developing the program were conducted in 2011, and included a critical review of the literature, constructing the elements of the actual program, validating the contents of the program by three experts, revising the program according to the experts‟ suggestions, and finally pilot-tested the final version of the program on a group 12 elders in Banda Aceh, Indonesia. Result: The program protocol established in this program includes five stages: (1) reviewing individual spiritual life experiences using memorable photos; (2) appreciating feelings among group members (3) re-evaluating the participant‟s life by looking to the group‟s album, (4) reconstructing the participants‟ life, and (5) affirming the six spiritual dimensions of the Islamic religion by the religious leader

Religious Conversion in 40 Countries

Questions about current and prior religion adherence from the International Social Survey Program and the World Values Survey allow us to calculate country-level religious-conversion rates for 40 countries. These conversion rates apply to religion adherence classified into eight major types. In a theoretical model based on rational individual choice, the frequency of religious conversion depends on factors that influence the cost of switching and the cost of having the "wrong" religion. Empirical findings for a panel of countries accord with several hypotheses: religious-conversion rates are positively related to religious pluralism, gauged by adherence shares; negatively related to government restrictions on religious conversion; positively related to levels of education; and negatively related to a history of Communism. Conversion rates are not much related to per capita GDP, the presence of state religion, and the extent of religiosity. Effects from the type of religion adherence are minor, except for a negative effect from Muslim adherence. The empirical results are robust to alternative specifications of the religion groupings used to construct the conversion rates.

The Apollo 8 Genesis Reading and Religion in the Space Age

Between January 1969 and the summer of 1975, NASA received over eight million letters and petition signatures supporting the right of American astronauts to free religious expression in space. Prompted by Madalyn Murray O'Hair's complaints about the reading of Genesis during the flight of Apollo 8, the petition campaign points to the complex ambivalent relationship between religious Americans and their nation's space program. The Genesis reading had provided reassurance that the program, with its secular motivations, its instrumental culture, and its designs upon God's very heavens, was not hostile to faith. But what if NASA now yielded to O'Hair? The petitions flowed in the eschatological anxiety that the sacred space of the skies might be cleared of Christian speech