I agree of course that figuring out what people "know" about the rudiments of evolutionary science has to be part of any informative research program here. But I understand your project to be how to "explain nonacceptance" of or "disbelief in" what is known.
So fine, go ahead and develop valid measures for assessing evolutionary science knowledge. But don't embark on the actual project until you have answered the question the unreflective disregard of which is exactly what has rendered previous “nonacceptance” research programs so utterly unsatifactory: what is it exactly that is being explained?
In the Groundwork for the Metaphysics of Morals and in both the 1st and 2d Critiques, Kant distinguishes two “self” perspectives: the phenomenal one, in which which we regard ourselves and all other human beings, along with everything else in the universe, to be subjects to immutable and determinstic laws of nature; and the “noumenal” one, in which we regard ourselves (and all other human beings) as possessing an autonomous will that prescribes laws for itself independently of nature so conceived.
No dummy, Kant obviously can see the "contradictory" stances on human autonomy embodied in the perspectives of our "phenomenal" and "nouemenal" (not to be confused w/ the admittedly closely related "Neumenal") selves.
But he is not troubled by it.
The respective “beliefs” about human autonomy associated with the phenomenal and noumenal perspectives are, for him, built-in components of mental routines that enable the 2 things reasoning beings use their reason for: to acquire knowledge of how the world works; and to live a meaningful life within it.
Because there’s no contradiction between these reason-informed activities, there’s no practical—no experienced, no real -- contradiction between the sets of action-enabling mental states associated with them.
Obviously, Kant's dualism has a very big point of contact with debates about "free will" & "determinism," and the coherence of "compatibilist" solutions, and whatnot.
But as I read Kant, his dualism implies these debates are ill-formed. The participants in them are engaging the question whether human beings are subject to deterministic natural laws in a manner that abstracts from from what the answer allows reasoning people to do.
That feature of the "determinism-free will" debate renders it "metaphysical" -- not in the sense Kant had in mind but in the sense sense that logical positivist philosophers did when they tried to clear from the field of science entangling conceptualist underbrush that served no purpose except to trip people up as they tried to advance knowledge by ordered and systematic thinking.
I strongly suspect that those who have dedicated their scholarly energy to "solving" the "problem" of "why the presentation of evolution in class frequently does not achieve acceptance of the evolutionary theory" among students who display comprehension of it are mired in exactly that sort of thicket.
Both the Pakistani Dr and Krista "reject" human evolution in converging with other free, reasoning persons on a particular shared account of what makes life meaningful. They then both turn around and use evolutionary science (including its applicability to human beings because it simply "doesn't work," they both agree, to exempt human speciation from evolutionary dynamics—just as it doesn't work to exempt human beings from natural necessity generally if one is doing science) when they use their reason to be members of science-trained professions, the practice of which is enabled by evolutionary science.
In behaving in this way, they are doing nothing different from what any scientist or any other human being does in adopting Kant's "phenomenal perspective" to know what science knows about the operation of objects in the world while adopting Kant's "nouemanal one" to live meaningful lives as persons who make judgments of value.
Only a very remarkable, and disturbing, form of selective perception can explain why so many people find the cognitive dualism of the Pakistani Dr or Krista so peculiar and even offensive. Their reaction suggests a widespread deficit in the form of civic education needed to equip people to honor their duty as citizens of a liberal democracy (or as subjects in Kant's "Kingdom of Ends") to respect the choices that other free and reasoning individuals make about how to live.
Is it really surprising, then, that those who have committed themselves to "solving" the chimera of Krista's "nonacceptance problem" can't see the very real problem with a conception of science education that tries to change who people are rather than enlarge what they know?