Name of Activity: Timeline: History of Religious Oppression and Christian Normativity in the U.S. (HX)

Instructional Purpose Category: Exploring History; Exploring cultural- or societal-level oppression

Instructional Purpose: This activity provides the historical evidence to show that Christians in the U.S. have had advantages, and other faiths have been discriminated against for hundreds of years. This activity also provides evidence for the presence of systemic religious oppression and for individuals to understand that, although we have freedom of religion with the 1st Amendment to the U.S. Constitution, there is a long history of religious discrimination against the religiously oppressed as well as advantages to Christians.

This activity is intended to go over the patterns in U.S. history to illustrate the systematic and enduring features of racism, and highlight historical moments when racism was challenged or altered by collective human action. Since many people do not know this history, they are likely to assume that the U.S. has made steady progress in eliminating racism, and that racism is a problem of individual bigotry or discrimination. Knowledge of this history can help participants understand the basis for contemporary racial problems, and makes it possible to imagine solutions that address these underlying problems.

Learning Outcomes:

• To identify and analyze the consequences of religious oppression for people with marginalized religious identities in the U.S.
• To describe the cultural and institutional privileges/advantages for Christians in the U.S.

Time Needed: Time for activity: 45–90 minutes; prep time for the instructor will vary

Materials Needed: “Religious Oppression, Christian Privilege, and Religious Pluralism in U.S. History” handout; lecture notes or PowerPoint; historical cards or sheets of paper with dates on some/events on others

Degree of Risk: Low for students/participants; medium/high for instructor

Procedure:

1. Review the key points in the history of religious oppression and the experiences of different marginalized religious groups in the U.S. using the timeline provided. Make sure to dis- cuss how the events on the timeline perpetuate Christian normativity. The timeline we provide is fairly extensive, so it is not likely you will have time to go over every item listed. Be selective and encourage participants to note and follow up on other events that interest them. You can also assign this as homework.
2. You may you use any of the following formats to review the information included on the timeline:

Format 1: Ahead of time, put historical events on cards or sheets of paper and the dates on another set of cards or sheets of paper. Give some participants the sheets with dates printed on them and other participants the sheets on which the events are printed. Then ask participants to work together to match the dates and events. The participants holding the sheets with dates should have several people clustered around them at the end of the activity.

Format 2: Post the dates in sequence around the room. Give the participants cards that have descriptions of the events and ask them to tape their cards on the posters (stand in the space) with the appropriate date.

Format 3: In advance, construct a racism history quiz. Have participants complete the quiz on their own, then discuss the answers to the quiz. Participants can score their quiz, grade themselves, and discuss how much or little they knew about the history of racism and why.

Format 4: Construct in advance a racism history “Jeopardy” game using the format of the Jeopardy television show.

Format 5: Present a brief lecture based on the materials noted above. Post the timeline on newsprint paper or as a PowerPoint presentation so that it is visible to all the participants. Also provide a handout of the history timeline for each participant. Ask the participants to follow the lecture by making notes on the timeline as you go.

Format 6: The facilitators select enough items from the “Key Events” timeline so that each participant has one item with the date deleted. Distribute these items on slips of paper individually to the participants and ask the participants to form themselves into a historical timeline based on their best guess about when the event noted on their slip of paper took place. When they have formed their timeline, ask them to explain why they placed their event in that location. The facilitators then distribute a copy of the historical timeline from Appendix 11E with the dates. Ask the participants to re-group in the four corners of the room chronologically as follows: Corner 1: 1492–1760, Corner 2: 1777–1864, Corner 3: 1868–1944, Corner 4: 1946 to present day. Ask each group:

• Do the events in your time period illustrate Christian privilege and/or exclude oppressed religions?
• What privileges do you see for the Christian majority in the events in your time period?
• Were political or legal protections in place for targeted religious groups?
• Are there intersections of racism or classism with religious oppression in the examples in your time period?

Ask the group to create a newsprint with their responses to these questions for their historical time periods. Their slips of paper can be taped onto these newsprints to illustrate their answers.
When they are finished, ask the four groups to post their newsprint in their corner. Ask the other three groups to visit each corner for a report from group members of their newsprint. When all four groups have been visited and had a chance to report, close the activity by asking the whole group:

• Do you see any changes over these four historical periods in examples of Christian privilege and oppressed religious group exclusion?
• Do you see commonalities in the exclusions of oppressed religious groups?

General Processing Questions for Formats 1–6: After participants have completed examining key points in the history of religious oppression through one of the formats above, segue into a large-group discussion using the following questions:

• What is one thing that you learned in this activity?
• What surprised you about this activity?
• What do you want to find out more about as a result of this activity?
• What events described in this activity did you learn about in school?
• What events described in this activity did you not learn about in school? Why do you think that is?

Facilitation Notes: None

Recommended Readings/Materials for Students: None

Names of Those to Credit for this Activity: Khyati Y. Joshi and Maurianne Adams

Christian Privilege, and Religious Pluralism in the U.S

Download Now (PDF 241KB)

Name of Activity:Processing of Historical Legacies, Option A: Social/Cultural, Institutional, and Personal Manifestations of Christian (Protestant) Hegemony and Marginalization of the Religious Other

Instructional Purpose Category:

4. Exploring institutional-level oppression
5. Exploring individual/interpersonal-level oppression
6. Exploring cultural- or societal-level oppression

Instructional Purpose:The purpose of this activity is to transition from discussing historical timelines to contemporary examples of oppression.. Facilitators may do this using the “Levels and Types of Oppression” (Option A) and/or the “Five Faces of Oppression” (Option B).

Learning Outcomes:After this activity participants will understand the use of the Levels and Types analytical frameworks.

Time Needed:40 minutes

Materials Needed: “Levels and Types of Religious Oppression” handout or digital link to the document

Degree of Risk: Low-risk

Procedure¹: Review or introduce the “Levels and Types of Oppression.” Oppression is defined as a system that maintains advantage and disadvantage based on social group memberships and operates, intentionally and unintentionally, on individual, institutional, and cultural levels:

• Individual: Attitudes and actions that reflect prejudice against a social group (intentional and unintentional)
• Institutional: Policies, laws, rules, norms, and customs enacted by organizations and social institutions that disadvantage some social groups and advantage other social groups. These institutions include religion, government, education, law, the media, and the health care system (intentional and unintentional)
• Societal/cultural: Social norms, roles, rituals, language, music, and art that reflect and reinforce the belief that one social group is superior to another (intentional and unintentional)

Using the attached handout, ask the participants (or small groups) to generate examples of oppression at each of the three levels. Clarify any examples that are unclear. Call attention to the misconception among many people that oppression operates only on the individual level and note that this is often what is most obvious in day-to-day interactions. To fully understand oppression, it is essential that the participants recognize that it operates on multiple levels, sometimes simultaneously. Some examples (concerning individual teachers, police officers, health care workers) might also be used to illustrate institutional policy (schools and colleges, the legal system, health care). In these cases, an individual might be discriminating against someone while also representing institutional policy. Differentiate individual prejudice from oppression and emphasize that it is only one of the three levels on which oppression operates.

Post a large copy of the matrix (newsprint, white board, or digital platform) and fill in the empty boxes with as many examples as the participants provide. (Alternatively, groups can work in small groups, brainstorm examples and post their sheets in a gallery and walk around the room to read all of the composite lists.) After the posted matrix has been completely filled in, conduct a group discussion that raises questions such as these:

• Which subordinated identity groups have been left out of these examples?
• Do different subordinated identity groups experience different levels of oppression? Or do all subordinated groups experience all levels?
• What commonalities did you notice across the experiences of all or most of the subordinated identity groups?
• What are additional examples of religious oppression?

Presenters might get participants started with some of these examples:

Individual Unintentional:

• An elementary school teacher assumes that all of her students celebrate holidays (i.e. not accounting for students who may be practicing Jehovah Witnesses).
• A middle school teacher who prides himself on being inclusive routinely calls winter break, “Christmas Break.”
• A Muslim student practing “wudu” is reprimanded for using a school bathroom sink.
• A teacher asks a child to take off their head scarf or hijab to participate in a class activity.
• A conduct officer believes that a Sikh person carrying a Kirpan dagger is a policy violation.

Individual Intentional:

• Someone uses anti-semitic slurs to refer to Jewish people.
• A teacher refuses to excuse a non-Christian child during Hindu, Jewish, or Muslim religious holidays, claiming that to do so would affect their grades.

Institutional Unintentional:

• Students celebrate Easter in school, but not other religious holidays.
• Office policy is decided during a happy hour where alcohol is served and some team members feel comfortable to attend based on their religious practice of abstaining from alcohol.

Institutional Intentional:

• A state adopts a law prohibiting the legal recognition of same-gender relationships, based on law-makers interpretation of Christian doctrine.
• An employment agency steers women from marginalized religious groups toward low-paying or domestic positions.
• People who are perceived as Muslim having a hard and longer time getting through security at the airport.

Societal/Cultural Unintentional:

• A belief being an atheist is anti-American.

Societal/Cultural Intentional:

• Protestant Christian culture is assumed to be foundational and synonymous to “American” culture.

Facilitation Notes & Considerations: The facilitators should consider the purpose of their workshop or course, as well as the audience, when selecting examples that they want to offer the participants. Facilitators should brainstorm key examples that they want to include even if participants don’t think of them, and connections they wish to draw among manifestations.

Because of the racialization of religion, it is nearly impossible to separate racism from religious oppression in some manifestations of religious oppression. Facilitators should encourage participants to generate such examples, and to hold the complexity of racism and religious oppression happening simultaneously, rather than trying to strictly categorize which examples are or are not mostly about religion.

Recommended Materials/Readings for Participants:
Adams, M., Zúñiga, X., (2018). Core Concepts for Social Justice Education. Readings for Diversity in Social Justice. In Adams, M., Blumenfeld, W.J., Catalano, D. C. J., DeJong, K., Hackman, H.W., Hopkins, L., Love, B.J., Peters, M. L., Shlasko, D., Zúñiga, X., (4th ed., pp. 41 – 49). Routledge.

Hardiman, R., Jackson, B., & Griffin, P. (2007). Conceptual foundations for social justice education. In M. Adams, L. A. Bell, & P. Griffin (Eds.), Teaching for diversity and social justice (2nd ed., pp. 35–66). Routledge.

Interchange Counseling Institute. (2013). Oppression 101.
https://www.youtube.com/watch?v=Lkxi4V8zO2k

Pipes, E., (2016). Legos and the 4 I’s of Oppression. Encompass at the Western Justice Center. https://www.youtube.com/watch?v=3WWyVRo4Uas


Recommended Supplementary Materials/Readings for the Facilitator:
Adams, M., Zúñiga, X., (2018). Core Concepts for Social Justice Education. Readings for Diversity in Social Justice. In Adams, M., Blumenfeld, W.J., Catalano, D. C. J., DeJong, K., Hackman, H.W., Hopkins, L., Love, B.J., Peters, M. L., Shlasko, D., Zúñiga, X., (4th ed., pp. 41 – 49). Routledge.

Adams, M., Zúñiga, X., & Varghese, R. (2022).Getting started: Core concepts for social justice education (chapter 4). In M. Adams, L. A. Bell, D. Goodman, & D. Shlasko, R. Briggs, & R. Pacheco. Teaching for Diversity and Social Justice (4th Edition). Routledge.

Hardiman, R., Jackson, B., & Griffin, P. (2007). Conceptual foundations for social justice education. In M. Adams, L. A. Bell, & P. Griffin (Eds.), Teaching for diversity and social justice (2nd ed., pp. 35–66). Routledge.

Interchange Counseling Institute. (2013). Oppression 101.
https://www.youtube.com/watch?v=Lkxi4V8zO2k

Pipes, E., (2016). Legos and the 4 I’s of Oppression. Encompass at the Western Justice Center. https://www.youtube.com/watch?v=3WWyVRo4Uas

Name(s) to credit for this activity:

• Updated by Rani Varghese & Ximena Zúñiga (2021) from
• Adams, M., & Joshi, K. Y. (2007). Religious oppression curriculum design (Chapter 11, Appendix 11A: Participant worksheet: Levels and types of religious oppression). In M. Adams, L. A. Bell, & P. Griffin (Eds.), Teaching for diversity and social justice (2nd ed., pp. 255–284). Routledge.
• Bell, L. A., Joshi, K., & Zúñiga, X. (2007). Racism, immigration, and globalization curriculum design (Chapter 7, Handout 7G: Levels and types of oppression). In M. Adams, L. A. Bell, & P. Griffin (Eds.), Teaching for diversity and social justice (2nd ed., pp. 145–166). Routledge.
• Catalano, C., McCarthy, L., & Shlasko, D. (2007). Transgender oppression curriculum design (Chapter 10, Appendix 10I: Levels of oppression). In M. Adams, L. A. Bell, & P. Griffin (Eds.), Teaching for diversity and social justice (2nd ed., pp. 219–245). Routledge.
• Hardiman, R., Jackson, B., & Griffin, P. (2007). Conceptual foundations for social justice education. In M. Adams, L. A. Bell, & P. Griffin (Eds.), Teaching for diversity and social justice (2nd ed., pp. 35–66). Routledge.

---

¹If conducting this activity on a digital platform such as Google Meet, Zoom, or other, be mindful of how the facilitator will create small breakout groups and support them (via chat or through digital access to materials).

Legacies of Religious Oppression

Download Now (PDF 61KB)

Levels Types of Religious Oppression

Download Now (PDF 61KB)

Name: 5 Faces of Christian (Protestant) Hegemony and Marginalization of the Religious Other

Instructional Purpose Category: Exploring institutional-level oppression

Instructional Purpose: To draw out a variety of examples of manifestations of religious oppression, and to explore some overlaps and interconnections with other systems of oppression.

Learning Outcomes:

• Participants will deepen their understanding of Christian Hegemony by generating, as a group, a wide range of examples of manifestations of religious oppression
• Participants will explore overlapping manifestations of religious oppression and other systems of oppression

Time Needed: 40-90 minutes

Materials Needed: easel paper, markers, plenty of wall space and movable chairs

Degree of Risk: medium

Procedure:

This activity is based on “The Five Faces of Oppression,” a model articulated by Iris Marion Young (1990) to describe different manifestations that oppression takes. Whereas the “levels of oppression” (micro, meso, macro) identify the scales at which oppression operates, the five faces describe qualitatively how it operates.

A brief version of the activity can be conducted in as little as 40 minutes, and more in-depth versions can take several hours. Based on your estimate of students/participants previous understanding, and your time constraints, adapt the timing to meet your needs.

1. Set-up: Create a station for each of the five faces consisting of an easel sheet titled with the name and brief definition of the face, several blank easel sheets, and several markers. Stations should be spread out around the training space.
2. Introduction (5-10 minutes): Briefly review the Five Faces model by presenting a summary definition of each face (such as those below) and/or asking students/participants to generate them (if they have read the article in advance). Provide and/or ask students/participants to generate two or three examples for each face (related to different isms, not only religious oppression), to ensure that participants understand the definitions.

Exploitation is the systematic transfer of resources (such as land, wealth, or labor value) from one group to another

• Examples: Naming the religions of Africans “heathen” or “ungodly” to justify their enslavement. The mischaracterization of indigenous spirituality as “infidel” justifying the theft of their towns, farms, and fertile farming areas. Jews as Christian Europe’s “bankers” (beginning of capitalism’s “usury”), followed by denunciation, blame, and scapegoating of Jews for economic downturns.

Marginalization is the prevention or limiting of full participation in society through exclusion from, for example, the job market, healthcare system, public benefits programs or community activities

• Examples: Professed faith as a requirement for holding public office. Until the 1950s, Jews were kept out of elite schools and professions through quotas. Catholics and Jews were not in elective office (John F. Kennedy was the first Catholic President). Jews in Christian Europe were excluded from workers’ guilds and not permitted to own land. Post 9/11 fear of those perceived to be “Muslim” in airports, law enforcement or other professions.

Cultural Imperialism isthe valuing and enforcement of the dominant group’s culture, norms and characteristics

• Examples:Calendar marked by “B.C.” and “A.D.” (or BCE and CE) with years running forward or backwardfrom birth of Christ. Marketing of watered-down or distorted non-dominant-cultural practices such as yoga, kabala, and indigenous art, by and for people who are not of those cultures.“Separation of church and state”; “In God We Trust”; Christian holy days and normalization of the Christian narrative; Supreme Court cases not protecting non-normalized religious expression; forced Christian residential schooling for Native American children; Asian children segregated in mission schools.

Violence includes physical, sexual and emotional violence and the threat of violence, including policies and structures that condone violence

• Examples: Christianity a “state religion” in many European countries; identification of Christianity with nationalism and justification for violence as demonstrated in the Nazi Holocaust; white supremacist movements in the United States and worldwide. Racial profiling of Muslim identified people or those perceived to be Muslim. Rise of antisemitic hate crimes such as the Tree of Life synagogue mass shooting.

Powerlessness is deprivation of the ability to make decisions about one’s living or working conditions

• Examples: Racial profiling by law enforcmeent targeting people who practice Islam or appear to practice religions others than Christianity, Patriot Act; Unnecessary restrictions on behavior during the workday, for example, limiting the number and length of prayer breaks that workers can take or lack of facilities to practice “wudu.” Japanese Buddhist Americans detained in WWII internment camps in the U.S..

Small group work (15-30 minutes):

• Divide participants into five small groups of 3-6 people. Each group will begin at a different station, where they will generate specific examples of manifestations of religious oppression that fit into that face, and record their examples on the easel sheets. The easel sheets will remain fixed at the station for the next rotation to refer to. Inform participants of how much time they will have to work on the first face.

• When the time is up, have the groups rotate to a new face. At the new face, each group should review what the previous group has recorded, and then add their own new examples for that face.
• Continue rotating until every group has worked on every face. (The amount of time spent at each face may decrease in subsequent rotations, since the previous groups will have already generated many of the most relevant examples. However make sure to give groups enough time to discuss the examples and really wrap their minds around each face.)
• In briefer versions of the activity, each group may only spend time with 1-2 faces before reporting out. However when time allows, allowing each group to spend time with all the faces is preferable because it builds a richer field of examples for the whole group to work with.

Report out (10-20 minutes): After each group has rotated through all five stations, ask for a volunteer to read aloud the easel sheets from each station. This gives all participants an opportunity to see and hear what has been written by the groups that came to each station after them.

Discussion (20-60): During and/or after the report-out, pose questions to the group (and encourage participants to ask questions of each other). If needed, some questions should prompt participants to fill in gaps in the examples generated, to make sure that examples address different levels/scales of oppression (micro, meso, macro). For example you might ask:

• The examples on this “face” mostly address interpersonal behaviors. How might this “face” place out at an institutional level?
• The examples on this “face” mostly address institutional examples. How might this “face” play out in terms of cultural norms and assumptions, media representations, or interpersonal behavior?
• How might the examples on this face be internalized by people who are targeted by them?

Other questions should support participants to get more specific in their descriptions of manifestations by specifying who is targeted, under what circumstances, and in what ways the manifestations are linked to larger system of power. For example if someone wrote “racial profiling” as an example under “powerlessness,” you might ask:

• Who tends to be disproportionately likely to experience racial profiling based on percieved religious identity? (participants will probably say “Muslims” among other responses.)
• Referring to the answers participants give, dig deeper with questions like
• Why Muslims?
• Under what circumstances?
• Who besides Muslims?
• What factors (social group memberships and/or other factors) contribute to people’s vulnerability to racial profiling?

These questions often draw out parallels and intersections among –isms, such as the fact that transgender people, People of Color, and young Black/Latino men more specifically, are all groups that are disproportionately vulnerable to racial profiling in addition to Muslims and those perceived as Muslim. Further questions can focus on the relationship incarceration to systems of power:

• Who has power over racial profiling practices that target people based on perceived religious identity? In what ways? (e.g. judges, police officers)
• Who has power over those people (e.g. who has power over judges, police officers)?

Facilitation Notes: This activity involves a lot of time- and task-management. Facilitators should think through timing and room logistics carefully in order to effectively direct participants.
The discussion questions are key to this activity’s effectiveness. Facilitators should have follow-up questions on hand and be ready to improvise based on their knowledge of the group and its particular goals.
Because of the racialization of religion, it is nearly impossible to separate racism from religious oppression in some manifestations of religious oppression. Facilitators should encourage participants to generate such examples, and to hold the complexity of racism and religious oppression happening simultaneously, rather than trying to strictly categorize which examples are or are not mostly about religion.

Accessibility: In this activity, participants often end up standing around an easel sheet together for lengthy periods. Many participants who can walk and stand may nevertheless need accommodation because of the length of time spent standing. Facilitators can easily address this by inviting participants to bring chairs over to each station as needed.

Recommended Readings/materials for Students:

Young, Iris Marion. “Five Faces of Oppression.” Selection 7 in RDSJ4.

Recommended Supplementary Materials/Readings for the Instructor or Facilitator: Young, Iris Marion. “Five Faces of Oppression.” Selection 7 in RDSJ4.

Name(s) to credit for this activity: Davey Shlasko

Five Faces of Oppression Handout

Download Now (PDF 85KB)

Name of Activity: Religious Oppression Closing – Option: A Take the Temperature (CLOS)

Instructional Purpose Category: Processing / debriefing the process

Instructional Purpose: This activity provides an opportunity for a brief check-in by asking participants to offer one word or a brief comment about how they are feeling at the end of this second segment.

Learning Outcomes: After this activity participants will...

• Feel a sense of closure at the end of the second quadrant.
• Build further connection and understanding within the group.
• Mentally prepare themselves for transitioning into the next segment.

Time Needed:10 minutes

Materials Needed: None

Degree of Risk: Low to medium. This depends somewhat on the reflections shared.

Procedure: Bring all participants together in a closing circle. Go around the circle and ask people to then share out one word or phrase describing how they’re feeling at the end of this quadrant. Let participants know they can pass if they’re still thinking. Come back to them at the end. This activity can also be adapted to use a few different questions, such as:

• What is a feeling you’re leaving this session with?
• What is one takeaway or wondering you’re leaving this session with?

Facilitation Notes & Considerations:
There may be participants who prefer to respond tacitly. If possible, you can also provide the option to write a closing thought on a post-it or board to be shared out by the facilitator or viewed in a gallery walk.

Recommended Materials/Readings for Students: None

Recommended Supplementary Materials/Readings for the Facilitator: None

Name(s) to credit for this activity: This is a legacy activity credited to many generations of facilitators, most recently updated by Mariah Lapiroff.

Name of Activity: Religious Oppression Closing – Option: B Geometric Shape Check-in (CLOS)

Instructional Purpose Category: Processing / debriefing the process

Instructional Purpose: Participants reflect individually and submit a handout with their new learnings and remaining questions.

Learning Outcomes: After this activity participants will …

• Feel a sense of closure at the end of the second quadrant.
• Mentally prepare themselves for transitioning into the next segment.
• Share their reflections and needs further with their facilitators.

Time Needed:5 minutes

Materials Needed: Geometric Shape Exit Slip

Degree of Risk: Low to medium. This depends somewhat on the reflections shared.

Procedure: Provide all participants will the exit slip handout. Let participants know they’ll be completing a sheet for this quadrant that will be anonymously collected. This is an opportunity for their own reflection, as well as supportive feedback for the facilitators. They will be filling out the following:

CIRCLE – A question that keeps circling in my mind . . .
SQUARE – What squares with my values and beliefs . . .
X – Something I really disagree with . . .
TRIANGLE – Three things I learned . . .
Additional comments and suggestions for improvement . . .

Recommend they try to fill in something for each shape and also let them know they’re not required to fill them all in. Encourage them to move with where their reflections take them.

Facilitation Notes & Considerations:
There is an option here to also let participants know that they may draw for any of the shape segments, if that feels more generative for them. Be sure to review each handout and incorporate feedback prior to the next session.

Recommended Materials/Readings for Students: None

Recommended Supplementary Materials/Readings for the Facilitator: None

Name(s) to credit for this activity:This is a legacy activity credited to many generations of facilitators, most recently updated by Mariah Lapiroff.

Handout: Geometric Shape Exit Slip

Download Now (PDF 59KB)

Name of Activity: Examining Institutional Religious Oppression, Option A: U.S. Constitutional Protections: “You be the Judge” (MANI & HX)

Instructional Purpose Category: Exploring institutional-level oppression; Exploring History

Instructional Purpose: The purpose of this activity is to provide the opportunity for students to use the Constitutional protection of religion clauses to guess at the outcome of real legal cases dealing with religious oppression.

Learning Outcomes:

• To understand the presence of a Christian norm in U.S. Supreme Court decisions, which impact everyone in the U.S.
• To understand that our laws and court decisions are not neutral, and that Protestant Christians have had advantages throughout history
• To recognize the norm present in different cases

Time Needed: 75–90 minutes

Materials Needed: Newsprint paper, markers, index cards, “You Be the Judge” handout

Degree of Risk: Low

Procedure:

• Present a lecture to provide participants with a background on the historical context for the “separation of Church and State” and the religion clauses of the 1st Amendment.
• Distribute the handout.
• Explain to students the two “religion” clauses: (1) no established religion, and (2) no prohibitions on the free exercise of religion. Stress that the following cases were actually brought before state and federal courts.
• Reinforce the instructions on the handout. Explain that groups can arrive at majority and minority opinions, just as a court would, but they must clearly express their reasoning.
• Students can work in pairs or small groups to go through the cases.
• Provide answers and go through the cases with the entire class.

Facilitation Notes & Considerations: If time is limited, you could divide the class into nine groups (one group taking each case). Having a dyad is fine. Have each group present their decision and have them provide a rationale.

Recommended Supplementary Materials/Readings for Students: None

Recommended Supplementary Materials/Readings for the Instructor Facilitator:
Eck, D. L. (2001). A new religious America: How a “Christian country” has become the world’s most religiously diverse nation. New York: Harper San Francisco.
Feldman, S. M. (1997). The fruits of framing: Church and state in nineteenth-and early-twentieth- century America; and The fruits of framing: Church and state in late-twentieth-century America. In Please don’t wish me a Merry Christmas: A critical history of the separation of church and state (pp. 175–265). New York: New York University Press.
Long, C. N. (2000). Religious freedom and Indian rights: The case of Oregon v. Smith. Lawrence, KS: University Press of Kansas.
Maddigan, M. M. (1993). The establishment clause, civil religion, and the public church. California Law Review, 81(1), 293–349.
Mazur, E. M. (1999). The Americanization of religious minorities: Confronting the constitutional order. Baltimore, MD: Johns Hopkins University Press.
Rievman, J. D. (1989). Judicial scrutiny of Native American free exercise rights: Lyng and the decline of the Yoder doctrine. Boston College Environmental Affairs Law Review, 17(1), 169–199.

Name(s) of Those to Credit for this Activity: Maurianne Adams

You Be the Judge

Download Now (PDF 135KB)

Text for Lecture Presentation of US Constitutional protections

Download Now (PDF 238KB)

Name of Activity: Examining Institutional Religious Oppression, Option B: Guided Discussion Groups (MANI & HX)

Instructional Purpose Category: Exploring institutional-level oppression; Exploring history

Instructional Purpose: Make connections among themes in readings and lecture content, including readings from Readings for Diversity and Social Justice, 3rd edition and content on Constitutional protections.

Learning Outcomes:

• To understand the presence of a Christian norm in U.S. Supreme Court Decisions, which impact everyone in the U.S.
• To understand that our laws and court decisions are not neutral, and that Protestant Christians have had advantages throughout history.

Time Needed: 30 minutes total (10 minutes for each group)

Materials Needed: Newsprint for major insights to share with whole group; reports and discussions

Degree of Risk: Low

Procedure:

1. Divide the class/group into three groups.
2. Assign groups #1 and #2 questions based on assigned readings.
3. Tell the students, “Use these questions (or others that are important for you) to share with each other what came up for you in the process of reading, and what you were thinking about in the process of reading.” Ask the students to comment on major insights and questions to report back to the whole group:
• What aspects of the assigned readings confirmed information or impressions that you had already?
• What aspects of the assigned readings challenged or led you to question assumptions, information, impressions that you held (or didn’t know you held)?;
• In what ways did the readings help you (or not help you?) to see manifestations of Religious Oppression in daily life? In your professional settings? In your schooling? In your experience of US culture? In local and national politics?
• What questions and/or new understandings are you thinking about, as generated by these readings?
• As you situated yourself in target or agent roles in relation to Religious Oppression, how did your other identities (race & ethnicity, class, gender, sexuality, ability, etc.) come into play?;
4. Assign group #3 to discuss the 1st Amendment protection of religious liberty as follows:
• Students should summarize their understanding of the 1st Amendment: What it protects, what it doesn’t protect.
• Ask the students to discuss their understanding of the “intention” of the 1st Amendment, and what they believe it has come to mean in U.S. culture.
• Ask the students to select only one or two of the scenarios, which reflect actual Supreme Court cases deciding 1st Amendment complaints. Students should dis- cuss the cases and make their decision in their role as Supreme Court justices.

Facilitation Notes & Considerations: It is possible to have a group devoted to the role of religion in U.S. or global politics, if there are students who understand the intersections of privilege and marginalization based on religion and national identity and nationalism, as these intersect with economic advantage and disadvantage, ethnicity, race, class, and gender. These can be difficult intersections and they have not been prepared for in this specific design. It may be helpful to refer to the cases in Activity 2A, “You Be the Judge.”

Recommended Supplementary Materials/Readings for Students: None

Recommended Supplementary Materials/Readings for the Instructor Facilitator: None

Name(s) of Those to Credit for this Activity: Maurianne Adams

Name of Activity: Recognizing Everyday Christian Hegemony and Religious Oppression in the U.S. Today, Option A (MANI & PRIV)

Instructional Purpose Category: Exploring institutional-level oppression

Instructional Purpose: This three-part activity has participants identify current U.S. Christian hegemonic norms and the ways in which they become oppressive, exclusive, and discriminatory to non-Christians. The second part asks participants to generate a list of “intersections” or “reinforcers” for examples of Christian hegemony and religious oppression from other forms of advantage and disadvantage. The third part of the activity visualizes the ways in which these norms or exclusions operate as a societal and cultural “web” of religious oppression.

Learning Outcomes:

• To identify specific examples of Christian hegemony in U.S. institutions
• To make linkages across the institutions to understand the daily presence and impact of Christian hegemony

Time Needed: 40 minutes

Materials Needed: “Everyday Christian Hegemony” handout; ball of yarn

strong>Degree of Risk: Medium

Procedure:

There are three parts to this activity. The knowledge, awareness, and skill level required builds from the previous activity.

Part 1: Handout. Distribute the handout. Participants will work singly or in pairs to list examples of institutional norms or policies that advantage Christians (left column) and related ways in which non-Christians are excluded or marginalized (right column).

Part 2: Intersections and reinforcers from other forms of advantage or disadvantage. Participants will create a list of intersections or reinforcers from other forms of advantage or disadvantage for two or three of their previous examples.

Part 3: Web of Christian hegemony and non-religious disadvantage, exclusion, and marginalization.

The facilitators ask the participants to stand in a circle and take turns “calling out” a social institution. Here the instructor could keep it at the meta level and have the students identify institutions such as education, health care, corporations, etc.; or instructors could have the students select specific institutions, such as a summer camp, elementary schools, or the emergency room at a hospital. After calling out the institution, the participant says another participant’s name and tosses the yarn ball to that person. It is important that the person “called out” is across the circle from the person doing the calling, so that the yarn ball is thrown across the circle, and that everyone continues to hold the yarn after it’s been thrown to them. In this way, the yarn ball can be tossed back and forth across the circle, and participants continue to hold their place on the yarn.

Each time the participant whose name is called catches the yarn-ball toss and names a specific example of religious advantage or disadvantage in the institution just “called out.” That person receiving the yarn ball and naming an example of religious oppression continues the process by calling out another participant’s name (across the circle), naming another social institution and tossing the yarn ball. The new recipient catches the ball and names an example of a social institution. When participants feel they are running out of names of social institutions, they can do a second turn on institutions named earlier. The process continues until everyone in the circle has caught the yarn ball, named an example, and tossed it to someone else. Participants continue to hold their end of yarn, and the yarn ball gets smaller and smaller with each successive toss.

By the time everyone’s name and numerous social institutions have been “called out,” there is an intricate “web” of yarn linking all of the participants in the circle and representing the “web” of all the instances of religious oppression that have been identified. The web comes to represent the interaction of all of the social institutions named in maintaining the “web” of religious oppression.
The first part of this activity enables participants to prepare for this activity. If the facilitator does not use Part 1 of this activity, the examples below will help “prime the pump” for this activity:

Name of Social Institution		Example(s) of Religious Oppression
Family		Opposition to religious intermarriage
Schools		Holidays linked to Christian calendar; religious food requirements may not be met in school cafeteria; school may not accommodate the wearing of religious garb (hijab by observant Muslim women, the yarmulka or kipa by observant Jewish men)
The media (TV, magazines, newspapers, radio)		Muslims may be presented as terrorists; Native American spirits may be commercialized as mascots or advertisements; the assumption is that all families are Christian; major emphasis on Christmas and Easter in programming and in storylines
Local police		Religious and racial profiling
Local, state, and federal courts		In religious freedom cases, the courts may see non-mainstream religions as “private preference” or as less important than local laws or regulations
Child adoption agencies		May not know or consider it important to place adopted or foster children in same-faith families
Building code enforcers		May be designed (intentionally or unintentionally) to rule out preferred temple or mosque or minaret architecture; may enforce “same style” regulations as the prevailing neighborhood
Prisons		May make no allowances for non-Christian faith practices
Drug and alcohol agencies		May forbid religious use of peyote for members of the Native American Church
Fashion industry		Design “hip” clothes using Native American or Hindu styles and symbols
Businesses and workplaces		Make no “reasonable accommodation” for daily prayer or for holidays other than Easter and Christmas or for days of worship other than Sundays
Colleges and universities		There may be no affirmative effort to create prayer space or religious meeting space for non- mainstream religious groups
Other social institutions

Facilitation Notes & Considerations: The success of this activity depends largely on the participants having sufficient information to provide examples of institutional oppression—from readings, films and videos, discussions, observation, their own experiences—to generate examples quickly. The facilitator should have examples in mind to help out if participants have no examples, and in order to keep the process going.

Recommended Supplementary Materials/Reading for Students: None

Recommended Supplementary Materials/Readings for the Instructor Facilitator: None

Names of Those to Credit for this Activity: Maurianne Adams

Everyday Christian Hegemony Handout

Download Now (PDF 64KB)

Name of Activity: Recognizing Everyday Christian Hegemony and Religious Oppression in the U.S. Today, Option B: Everyday Scenarios (ELS & MANI)

Instructional Purpose Category: Exploring individual/interpersonal-level oppression; Exploring liberation and social action

Instructional Purpose: The purpose of this activity is to understand how everyday situations result in exclusions of marginalized religious groups.

Learning Outcomes: Upon receiving four “everyday” scenarios, students will identify and discuss the advantages to Christians in that particular scenario and the marginalization or exclusion that the marginalized religious group in the scenario experiences.

Time Needed: 25 minutes

Materials Needed: “Everyday Harassment Scenarios” handout; newsprint

Degree of Risk: Medium

Procedure:

1. Divide the class/workshop into three groups. Ideally there are three or four people in each group. If you have a large group, then two different groups can have the same scenarios.
2. Assign each small group one of the three scenarios and have them respond to the questions on the handout, and then provide a brief summary of their discussion, either verbally or on newsprint (for a newsprint gallery).

Facilitation Notes & Considerations: None

Recommended Materials/Readings for Students: None

Recommended Supplementary Materials/Readings for Facilitator: None

Name(s) of Those to Credit for this Activity: Khyati Y. Joshi

Everyday Christian Hegemony Handout

Download Now (PDF 68KB)

Geomtric Shape Exit Slip

Download Now (PDF 57KB)

Name of Activity: Religious Oppression – Moving Forward, Option A: Walking the Line in Public Schools (MANI & LIB)

Instructional Purpose Category: Exploring institutional-level oppression; Exploring liberation and social action

Instructional Purpose: The purpose of this activity is to help students understand what is legally permissible in public schools in terms of religion and religious acts.

Learning Outcomes: Students will have a better understanding on how religion is addressed in public schools by a number of different scenarios given in this activity.

Time Needed: Preparation time: 5 minutes (make copies of the activity); activity implementation: 25 minutes

Materials Needed: Enough copies of the activity for each person participating in the activity; writing utensils; a copy of, or access to, the 1st Amendment text

Degree of Risk (low, medium, high): Low

Procedure:

1. Hand out copies of the activity to those participating.
2. Allow ten minutes for each person to determine whether or not they think each item listed is “okay” or “not okay.” (If time allows, have them write out why they came to this decision.) This should be done independently.
3.  Once everyone has answers written down, start up a discussion as a group, using up the final 15 minutes of the activity.
4. Without giving away the correct answer, go through each scenario aloud and see what people wrote down.
5. Ask them why they chose the answer they did.
6. Tell the students what the correct answer is, and why.
7. Once you have gone through the entire list of scenarios, open the floor up for overall commentary on the activity.
8. Ask the students what they thought about the activity. Was it difficult? Why? What experiences did they have in school? Could anyone relate to any of the scenarios?
9. Finally, ask the students how they might handle religion in public schools after having done this activity. Allow them to make up their own situations, give them examples, or use the scenarios given in the activity.

Facilitation Notes & Considerations:;

• It is important to read the answers to this activity prior to the time when the activity is taking place. There is a detailed answer sheet that will help you to facilitate knowledge as well as help you prompt your students for further discussions.
• Many people are surprised by the answers to these scenarios. Have your explanation of the correct answer ready to go. The “why” will help in any future situations that are similar to the specific scenarios in the activity.
• Some students may relate to a scenario, or may have a story or personal experience similar to one of the scenarios above. This may cause the activity to take a longer amount of time.

Source:

Marshall, J. (2003). Religion and education: Walking the line in public schools. Phi Delta Kappan, 85, 239–242.

Recommended Materials/Reading for Students:

Haynes, C. & Thomas, O. (2007). Finding common ground: A guide to religious liberty in public schools. Chapter 5 in Finding common ground: A teacher’s guide to religion in the public schools. Nashville, TN: First Amendment Center.

Recommended Supplementary Materials/Readings for the Instructor or Facilitator: None

Name(s) to Credit for this Activity: Joanne Marshall

Walking the Line in Public Schools Handout

Download Now (PDF 74KB)

Name of Activity: Religious Oppression – Moving Forward, Option B: What’s Possible in Professional, Organizational, or Community Settings (MANI & LIB)

Instructional Purpose Category: Exploring institutional-level oppression; Exploring liberation and social action

Instructional Purpose: The purpose of this activity is to help students raise questions and find answers for the questions, as changes of policies or procedures are possible and feasible in their current or anticipated professional, organizational, or community settings.

Learning Outcomes: Students will have a better understanding on how religion is addressed in professional, organizational, and community settings by a number of different scenarios given in this activity.

Time Needed: Preparation time: 5 minutes (make copies of the activity); activity implementation: 25 minutes

Materials Needed: Enough copies of the activity for each person participating in the activity; writing utensils; a copy of, or access to, the 1st Amendment text

Degree of Risk: Low

Procedure:

1. Hand out copies of the activity to those participating.
2. Allow ten minutes for each person to determine whether or not they think each item listed is “okay” or “not okay.” (If time allows, have them write out why they came to this decision.) This should be done independently.
3. Once everyone has answers written down, start up a discussion as a group, using up the final 15 minutes of the activity.
4. Without giving away the correct answers, go through each scenario aloud and see what people wrote down.
5. Ask them why they chose the answer they did.
6. Tell the students what the correct answer is, and why.
7. Once you have gone through the entire list of scenarios, open the floor up for overall commentary on the activity.
8. Ask the students what they thought about the activity. Was it difficult? Why? What experiences did they have in school? Could anyone relate to any of the scenarios?
9. Finally, ask the students how they might handle religion in public schools after having done this activity. Allow them to make up their own situations, give them examples, or use the scenarios given in the activity.

Facilitation Notes & Considerations:

• It is important to read the answers to this activity prior to the time when the activity is taking place. There is a detailed answer sheet that will help you to facilitate knowledge as well as help you prompt your students for further discussions.
• Many people are surprised by the answers to these scenarios. Have your explanation of the correct answer ready to go. The “why” will help in any future situations that are similar to the specific scenarios in the activity.
• Some students may relate to a scenario, or may have a story or personal experience similar to one of the scenarios above. This may cause the activity to take a longer amount of time.

Recommended Materials/Reading for Students: None

Recommended Supplementary Materials/Readings for the Facilitator: None

Name(s) to Credit for this Activity: Maurianne Adams

Name of Activity: Religious Oppression – Personal Considerations in Action Planning, Option A (LIB)

Instructional Purpose Category: Exploring liberation and social action; Developing action plans

Instructional Purpose: The purpose of this activity is to slow down the action planning process to enable participants to consider carefully what is involved for them personally, and to take those considerations into account in the next segment, when they come up with a plan of action.

Learning Outcomes: To analyze the personal ingredients in working for change

Time Needed: Depending on how many of the steps and handouts instructors use, this can take between a half-hour to a full hour

Materials Needed: Copies of the handout and copies of other handouts that accompany this activity (“Spheres of Influence” handout)

Degree of Risk: Medium, depending on the depth of the self-assessment

Procedure:

1. Explain that planning to take action or to propose change takes some advance consideration, especially if it is an action or change that takes place within an organization or community. This first stage involves you considering yourself within this option: What is the action or change you are considering? What (if any) are your risks? What are your spheres of influence? What resources or skills do you bring to the proposed action or change? Are there other personal factors for you in this effort?
2. Ask participants to think about these issues personally first, and take several notes. Then have them either pair up or form small groups. The groups can be organized on the basis of organizational, professional, community, or personal interests so that there will be commonality among participants as they think through these issues.
3. Ask participants to be thoughtful about the intervention or change or action they are considering, since what they do in this activity will lead to their plan in the following activity.

Facilitation Notes & Considerations: None

Recommended Materials/Readings for Students: None

Recommended Supplementary Materials/Readings for the Facilitator: None

Name(s) to credit for this activity: None

Personal Considerations in Action Planning, Option A - handout

Download Now (PDF 77KB)

Name of Activity: Religious Oppression – Personal Considerations in Action Planning, Option B (LIB)

Instructional Purpose Category: Exploring liberation and social action

Instructional Purpose: The purpose of this activity is to provide an opportunity for participants to tell stories of times in their lives when they have been advocates for action and change—or times when they wanted to but felt unable to carry through.

Learning Outcomes: Participants will make connections between times they were advocates (or wished to be advocates) and considering becoming advocates or change agents regarding Christian hegemony and religious oppression.

Time Needed: 40–60 minutes

Materials Needed: None, unless the facilitator wants to turn the question prompts into a worksheet

Degree of Risk: Medium-High (depends on the stories that arise)

Procedure: The facilitator explains that taking action, especially on issues that seem new, can be difficult. But everyone can think of a time that they wanted to be an advocate for someone–or felt something was unfair and wanted to change it. Perhaps they tried and were successful. Perhaps they tried and felt unsuccessful. Perhaps they wanted to do some- thing, but they felt they didn’t have the skills or knowledge or self-confidence to intervene or propose change.

Storytelling about these earlier experiences can be an excellent way to learn from your own earlier efforts, and your successes as well as near-misses. The facilitator might be willing to share one or two brief examples of trying and not succeeding, or wanting to do something and not knowing how to do it, or succeeding in making an intervention.

Step 1: Ask participants to pair up and answer these questions:

• Tell a brief story about a time when you really wanted to do something to advocate or help in a situation, or to intervene, or to create change. What did you do? Or what did you want to do and didn’t do?
• What gave you the strength and courage to do it? Or what held you back?
• Do you feel you succeeded, or could you have done better?
• What have you learned about yourself, as an advocate or change-agent, from this experience?

Step 2: Ask participants to return to the whole group. Ask volunteers to make comments on the last three questions they discussed in their pairs:

• What gave you the strength and courage to do it? Or what held you back?
• Do you feel you succeeded, or could you have done better?
• What have you learned about yourself, as an advocate or change-agent, from this experience?

Step 3: Ask participants to comment on the commonalities. What gave them courage and strength, or held them back? Ask them to think ahead to the possibility of being advocates for people who are marginalized and excluded because of their religion, to intervene or take action, or to propose institutional or organizational or community change.

Facilitation Notes & Considerations: None

Recommended Materials/Readings for Students: None

Recommended Supplementary Materials/Readings for Facilitator: None

Name(s) to credit for this activity: None

Spheres of Influence Handout

Download Now (PDF 70KB)

Worksheet for Action Planning, Option B

Download Now (PDF 80KB)

Name of Activity: Religious Oppression – Action Planning, Option A: Planning for Action in Schools (LIB)

Instructional Purpose Category: Exploring institutional-level oppression; Developing action plans

Instructional Purpose: Work in collaborative teams to develop a calendar that is inclusive of all religions.

Learning Outcomes:

• By examining a relevant calendar, students will analyze and understand the number of days allotted to Christian holidays.
• Students will brainstorm and make decisions for creating a calendar that is more representative of our religiously diverse society.

Time Needed: Approximately 35 minutes: 15 minutes for small-group work, 20 minutes for large-group debrief, and 10 more minutes if you decide to have the class create one calendar (see procedure below)

Materials Needed: A K–12 school district calendar, a college/university calendar, or a workplace calendar (depending on the group using it)

Degree of Risk: Low

Procedure:

1. Divide the group in small groups of three or four individuals. Distribute the appropriate calendar. Ask students what they notice about the calendar. Is it fair to all religious groups? If so, how? If not, what could be done to make it more fair?
2. Have the group create a new calendar. It should be a school calendar that incorporates all religions. Remind them that a K–12 public school must be in school for 180 days. Also, have them keep the same number of school-related functions in place (i.e., parent/teacher conferences, teacher in-service training, etc.) If you are using a college/ university calendar, keep things such as finals in mind.
3. Large-group debrief: Have each group explain their rationale for creating a calendar the way they did. Allow students to ask questions while the groups are presenting the calendars.
4. Time permitting, have the large group create a calendar as a class incorporating what people liked from each group.

Facilitation Notes & Considerations: None

Recommended Materials/ Readings for Students: None

Recommended Supplementary Materials/Readings for Facilitator: None

Name(s) to for this Activity: Jaquelynne Radcliff

Name of Activity: Religious Oppression – Action Planning, Option B: Developing Your Own Plan for Workplace, Organizational, Professional, School, Community, or Other Settings (LIB & KEY)

Instructional Purpose Category: Exploring liberation and social action

Instructional Purpose: Work in collaborative teams to develop a feasible change or action plan around religious oppression that draws on the necessary skills and resources to be effective.

Learning Outcomes: By developing an action plan, students will reflect on and understand areas, steps, changes and coalition building necessary for disrupting and dismantling religious oppression.

Time Needed: 30–60 minutes, if teams report out

Materials Needed:

Worksheets for participants:

• Action Continuum (for step 1)
• Levels and Types of Religious Oppression (for step 2); was used in Quadrant 2
• Action Planning

Degree of Risk: Medium to high, depending on the commitment of the team to the planned action

Procedure: The facilitator should link this activity to the work the group has already done in the previous segment, when they assessed their own skills, spheres of influences, and sense of personal risk, or told stories about their previous experiences in advocacy and change.

The facilitator has participants team up along lines of professional or organizational interest, or in other interest groups, to establish commitment among members of the group to invest in this change plan. It need not be something that will be implemented tomorrow or next week, but the plan does need to be real, feasible, well thought out, and have a reasonable expectation of success.

The facilitator should talk through all seven steps involved (listed below; also see the “Action Planning” worksheet). Hand out the worksheets and move around the space to provide support and guidance.

Action Planning:

Step 1: Participants can draw on the “change plan” they discussed during the previous segment, or they can decide on a common plan, or they can agree to help each other firm up and strengthen each person’s different plan. Whatever their decision, each person needs to have a clear goal of advocacy, change, or greater self or other education in mind. (Note that the Action Continuum can be a useful reminder of the possibilities for action.)

Step 2: At what level does this change or advocacy or action need to be taken? The facilitator explains that an advocacy action might involve individuals within an organization at different levels of the organization. For this reason, the broad understandings of “individual” and “institutional” need to be more finely nuanced to understand what that means within the organization. A grassroots community effort would also involve individuals who are in networks (political or religious, for example) that could be considered “institutional” and need to be considered.

Step 3: What are the specific steps that need to be taken? Who needs to be approached first, or what needs to be done first? Second or third steps? Simultaneous steps?

Step 4: Who are your allies and coalitional partners in this effort? Who needs to be directly involved, and who needs to be “kept in the loop?” What skills, resources, and levels of institutional power do they bring that you need?

Step 5: What levels or kinds of opposition do you anticipate? What pushback do you anticipate? How do you plan to win them over, or neutralize their opposition, or find ways around any obstacle course?

Step 6: What skills, knowledge, and resources do you and your coalitional partners need? (More knowledge of the structure of the organization? More information about the people involved?) Do you need to bring in people with skills or access not currently available to your group? What specific identification of skills, knowledge, and resources do you currently have and that you will need?

Step 7: Time frame and success: As you discuss this project in your groups, do you see this as a one-time “job done” kind of effort, or will it involve multiple steps over time? What time frame are you setting for yourself and how will you know whether you will be successful?

Facilitation Notes & Considerations: None

Recommended Materials/Readings for Students: None

Recommended Supplementary Materials/Reading for the Facilitator: None

Name(s) to credit for this activity: None

LIB & KEY Religious Oppression – Q4 Action Continuum Handout

Download Now (PDF 69KB)

What’s Possible in Professional, Organizational, or Community Settings

Download Now (Word 16KB)