that downward patterns of religious identification and discrimination have placed a time-based boundary on the justifications for - and, indeed, necessity of - these multiculturalist education policies. The manifestation of this time boundary is seen in fewer patrons for Catholic schools, parental protest at the opt-out religious observance system, and other indicators of popular disenchantment with religious provisions made in education, leaving religious leaders the only organized and zealous defenders of the status quo. When it is possible that a society will experience shifts in religious identification, then, justifications of multiculturalism become weaker and policymakers set on the path toward multiculturalist education policies may wish to consider including an exit strategy. Without one, they run the risk of finding themselves in an uncomfortable situation in which only the religious groups of which Okin is wary support the imposition of religious arrangements and dogma on parents and children.
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