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The article addresses the idea of "religious illiteracy" in the United States as of early 2007. The author relates the lack of general religious knowledge among his students at Boston University. He believes that religious illiteracy is more dangerous than cultural illiteracy because religion is the "most volatile" constituent of culture. He notes that some knowledge of the world's religions is essential in processing messages from politicians, the media, and education. He believes that, in the interest of civics, all U.S. undergraduate students should be required to take an academic religious studies course. He also acknowledges that religious literacy in the U.S. requires compromise between the secular left and the religious right. (Abstract from EBSCO.)

An article, based mostly on anecdotal data, that discusses college students' lack of "religious literacy."

Adolescence is a period of great intellectual development that holds a lasting, lifelong influence. The authors examine the degree to which a school's religious affiliation and contextual teaching influence the development of adolescent belief systems and attitudes. The researchers find that the religious tenor of the school is incredibly influential in shaping student worldviews. Because religion and science are often viewed as diametrically opposed, I'd like to take this data a little further and ask, to what degree does this trend impede or facilitate scientific literacy?

Using an ethnography of discourse approach, this article argues that literate interactions in a rural eastern Kentucky community are strongly linked to symbolic values assigned to self through the gender-based division of reading and writing labor. Noting that literate practices are God-given attributes of women's "nature," it describes how literate interactions provide contexts in which a woman can negotiate her social, religious, and cultural identity. What constitutes acceptable literate forms is culturally constrained by a tension between maintaining "country" values while assimilating those "proper" women's literate forms which augment, rather than replace, oral forms. Men's identities are not linked to these literate practices, creating minimal or non-literate behavior. These cultural constructs of literacy affect both men's and women's behavior in classroom, workplace, or urban interfacing situations, affecting mobility problems. (Abstract taken from JSTOR.)

Despite the refutation of intelligent design as legitimate science by the American Association for the Advancement of Sciences and the National Academy of Sciences, eighteen states have suggested the introduction of antievolution legislation (as of 2005). In the wake of this movement, librarians, the ultimate guardians of knowledge, may face challenges of censorship by religious conservatives. Suppressing access to information is in direct conflict with democratic ideals. This article contains specific advice for librarians regarding the protection of diverse resources. Although the O'Sullivans write to a specific audience, their message is indicative of the relationship between censorship and literacy.

This particular survey reviews religious trends that have occurred between the period 1990-2008. This 18-year period provides an excellence examination of recent shifts in religiosity. Moreover, the source will provide a background from which to infer future trends in secularization, in addition to determining its implications on scientific literacy.

Kahle commentates on the opening of the $27 million Creation Museum in Petersburg, Kentucky and its potential impact on the evolution/creationism debate. Despite the legal decisions of the past century, which have largely determined that creationism is religion and therefore has no place in the science classroom, Americans by and large uphold religious assertions over science, a tendency caused primarily by the continual endorsement of pseudoscience. The Kentucky Visitor's Bureau, a department supported by public tax dollars, lends credibility to the Creation Museum as a "walk through history . . . [that] will counter evolutionary natural history museums." Placing science and pseudoscience in the same realm, argues Kahle, is a mistake that may circumvent empirical science as a measure of truth.