Embodied learning: Teaching sexuality and religion to a changing student body

Sexuality, more so than other subject areas, magnifies the embodied nature of teaching and learning as well as conspicuously silences open dialogue given its taboo status in many religious and theological contexts. Yet, student learning about sexuality that incorporates knowledge of and about religion, in particular, may greatly improve the public discourse about sexuality through our students as responsible citizens and as leaders in their chosen professions. To bridge this gap, through a year‐long collaboration, a group of professors and instructors with expertise and experience teaching sexuality and religion in a variety of disciplines and diverse institutional and religious contexts developed, tested, and refined classroom teaching strategies to shift from a content‐based “subject matter” to an embodied learning experience, resulting in perspective transformation as a primary student‐learning outcome. Findings in the form of “guiding questions,” encourage instructors to attend to contextual, experiential, and performative aspects of the classroom environment.     

Learning to Teach Islam as a Non‐Muslim in the Twin Cities

Abstract. In this essay I reflect on my experience thus far of teaching Islam as a non‐Muslim at Metropolitan State University and at the University of St. Thomas in Minneapolis and St. Paul, Minnesota. I begin by narrating a conversation about conversion that I had with one of my Muslim students. Then I introduce the theme of multiplicity as a way of being, teaching, and learning. The third section illustrates the theme of multiplicity pedagogically with reference to institutional identity, choice of textbooks, topical organization of the course, the “mosque visit” assignment, and class composition and student roles in the classroom. I conclude in the fourth section with personal reflections on multiplicity in relation to credibility and identity, politics and transformation. The essay was inspired by my realization that I embody multiple religious identities, and that one of my purposes is to build community inside and outside the classroom in an effort not only to transcend the tendency of our culture to adopt an essentialist view of Islam as suspect and alien, but also to recover Islam as a universal religion and to consider its agenda for world transformation alongside those of other religions.     

Sustained Experiential Learning: Modified Monasticism and Pilgrimage

This article outlines a template for sustained experiential learning designed to provide a context for learning the affective and performative as well as intellectual power of religion. This approach was developed for a traditional academic framework, adapting pedagogies developed for experiential learning, aesthetic training, and study abroad, and draws on personal experiences of teaching East Asian religions. The approach integrates intellectual learning with out of class experience to stimulate and enrich the highly personal and often significant questions that may arise upon studying religion and encountering religious practices both in and out of the classroom.     

Secularism,Criticism, and Religious Studies Pedagogy

Abstract. Secularization, the idea that religion would gradually diminish over time, was once widely assumed to be true by scholars of religion, but the unexpected resurgence of religious traditions has called it into question. Related debates on the distinction between religion and the secular have destabilized religious studies further. What does the crisis of secularization and secularism mean for the religious studies classroom? This essay proposes a model of religious criticism in the wake of secularism. No longer simply claiming a “view from nowhere,” students and instructors can (by observing standards of evidence, reason, and self‐disclosure) combine criticism with learning. Drawn from aesthetic and ethical traditions of criticism, religious criticism can be practiced by “teaching the conflicts” and through the pedagogical models of Freire and hooks.     

Promoting Freedom,Responsibility, and Learning in the Classroom: The Learning Covenant a Decade Later

Abstract. This essay discusses an approach to teaching religious studies in a general education or core curriculum that I have experimented with for the last decade, which I call the “Learning Covenant.” The Learning Covenant brings together various pedagogical theories, including transformational, experiential, contract, and cooperative learning, in an attempt to address diverse learning styles, multiple intelligences, and student learning assessment. It has advantages over more traditional teacher‐directed approaches to teaching, including meeting student resistance to “required” courses head‐on by inviting them to identify learning needs regardless of chosen vocation and meeting them in the context of a religious studies course, recognizing the multiple ways in which students learn and providing a variety of opportunities for students to express their learning, and allowing students opportunity to take increased responsibility for their own learning. The essay will focus on the Learning Covenant's development, components, strengths, and drawbacks.     

Embodying Learning: Post‐Cartesian Pedagogy and the Academic Study of Religion

This paper explores the concept and practice of “embodied pedagogy” as an alternative to the Cartesian approach to knowledge that is tacitly embedded in traditional modes of teaching and learning about religion. My analysis highlights a class I co‐teach that combines the study of Aikido (a Japanese martial art) with seminar‐style discussions of texts that explore issues pertaining to embodiment in the context of diverse spiritual traditions. The physicality of Aikido training makes it an interesting “case study” of embodied pedagogy and the lessons it offers both teachers and students about the academic study of religion. Ultimately, the questions and insights this class generates illustrate how post‐Cartesian pedagogies can expose, challenge, and correct epistemological assumptions that contribute to one‐dimensional views of religion and that fail to address our students as whole persons. A final part of the paper considers other possible venues for embodying teaching and learning in the academic study of religion.     

Active Learning for the Kingdom of God

At the same time that teachers in theology and religion have been encouraged to consider how their personal identities affect their teaching, there has also been increased interest in active learning strategies. This essay argues that these two initiatives may be in conflict if the communal commitments of the instructor do not mirror the democratic commitments inherent to most active learning pedagogies. As a teacher of theology and ethics who is ultimately not committed to democracy but to the Kingdom of God, I have sought to develop learning strategies which avoid student passivity while focusing on the church as a foretaste to God's Kingdom. My consideration of this dilemma has drawn me to the educational philosophies of both John Dewey and Stanley Hauerwas, and in response to them I outline an active learning strategy which envisions the Christian church as a living tradition with students as dialogue partners and contributors to it.     

Using virtual reality and 360‐degree video in the religious studies classroom: An experiment

The advent of relatively inexpensive 360‐degree cameras and virtual reality (VR) headsets brings new possibilities to the study of religion by allowing students to become virtually immersed in distant religious environments at very little cost. These tools can serve as the basis for assignments that help to engage students and meet core learning outcomes such as empathetic understanding and ethnographic analysis of religious place, ritual, and behavior in light of theories of religion. This article describes and reflects on the experimental incorporation of these technologies in two sections of an introductory religious studies course at a small two‐year campus in the University of Wisconsin System.     

Forum: Insiders,Outsiders, and Disclosure in the Undergraduate Classroom

In this set of essays, three authors provide different perspectives on whether personal religious sensibilities and identities affect the ways we teach religion. Elliott Bazzano discusses how, as a white Muslim convert teaching at a Catholic college, he incorporates selective autobiographical anecdotes into his classes as a way to problematize the meaning of “insider” and “outsider,” and pushes his students to recognize the many layers of identity that any given person embodies at a given time. In the second essay, Audrey Truschke explains why she makes no reference to her own religious beliefs or affiliations in class as part of her strategy to demonstrate how students can study any religion regardless of personal convictions. In the third essay, Jayme Yeo explores the benefits of discussing personal religious identity as a means to resist the categories of “inside” and “outside,” which she sees as heterogeneous concepts that do not always offer explanatory power upon close examination.     

Transforming to Teach: Teaching Religion to Today's Black College Student

Abstract. Emerging from the particular experiences of the marginalized, postmodern pedagogies (bell hooks, Paolo Freire, feminist pedagogies) argue that education is more than conveying information from teacher to student. Rather education should encompass the transformative process of shaping character, values, and politics through the dynamic interaction among the teacher, the students' experiences, and the content of the instructional material. These perspectives argue that educators should reject “the banking model” of education, and teach to transform. However, religious studies with today's black college student tests the mettle of these approaches. On the one hand, historically black colleges and universities (HBCUs) have long practiced transformative education through a commitment to shaping both the minds and characters of their students. On the other hand, many of today's black college students are less receptive to transformation, particularly in the academic study of religion. This resistance to transformation is a reflection of (1) the socio‐economic reality of the current student, and (2) a new black religiosity that portrays the world in binary terms. These economic and religious realities present a teaching context for which few religious scholars are prepared. This essay discusses the particularities of teaching religion to today's black college student by sharing the challenges, failures, successes, and joys of teaching religion at a small church‐related, historically black women's college in the south. I will discuss the techniques that fail, and the way in which this unique context causes me to transform the way I teach religion. In the midst of a commitment to postmodern pedagogies, I feel a need to return to the banking model's establishment of authority and emphasis on content. As I negotiate with this method, I find ways to stealthily infuse transformative pedagogical techniques. I also discuss the way such a dramatic shift in pedagogy has transformed me, the teacher.     

Learning About Teaching from the Traditions We Teach: Reflections on an Undergraduate Buddhism Course

Abstract. Can one engage in pedagogical reflection from within the worldviews and practices of the religious traditions that one teaches? This essay explores the possibility of generating comparative models for teaching and learning via the Buddhist concepts of no‐self (anātman), skilful means (upāya‐kau?alya), and awakening (bodhi).     

Teaching Introductory Upper‐Level Religion and Theology Classes

The undergraduate study of religion is predominantly undertaken by non‐majors who are meeting a general education requirement. This means that, while curricular discussions make important distinctions between the work of lower‐ and upper‐division courses, many religion and theology faculty are teaching hybrid courses that we call “introductory upper‐level courses.” These play an introductory role in general education while also serving the study of religion in a more advanced way. Attention to how these courses fit into multiple curricular goals will be important for the scholarship of teaching and learning in religious studies and theology. This essay draws on scholarship about introductory teaching and a survey of faculty about introductory upper‐level courses to argue that the content of such courses should be understood as serving the study of religion at an advanced level, the context should be understood as introducing general education goals, and the goals for intellectual growth must strike a challenging balance between the two.     

Erotic Education: Elaborating a Feminist and Faith‐Based Pedagogy for Experiential Learning in Religious Studies

This essay explores intersections among Jesuit, Quaker, and feminist theologies and pedagogies of social justice education in order to propose and elaborate an innovative theoretical and theological framework for experiential learning in religious studies that prioritizes relationality, called erotic education. This essay then applies the relational rationale of erotic education to interpret the author's design of a service or community‐based learning component in a course about contemporary U.S. Christian social justice movements, offered in both religiously‐affiliated and religiously‐inspired liberal arts colleges. The course case study not only chronicles the author's evolving pedagogical praxis as a feminist theologian teaching in Jesuit and Quaker institutions, but also is grounded in how the author's course embodies erotic education, that is, how specific objectives, learning practices, and assignments build and bolster relationships among students (in peer‐to‐peer small groups inside and outside the classroom) as well as among students and their community sites. In developing this framework and implementing it within this particular course, the author argues that erotic education emphasizes the naming and training of our existential desires for interpersonal relations in order to upbuild not only the individual but also the common good.     

Vanishing Boundaries: When Teaching About Religion Becomes Spiritual Guidance in the Classroom

Abstract. This article revisits the pedagogical dilemma of maintaining neutrality in the religious studies/theology classroom. I argue that if the boundary between teaching about religion and actually teaching spirituality seems to be vanishing, it is because the boundary was inappropriately constructed in the first place. To the extent that the religious concepts, even when compressed into religious studies categories, inherently inspire personal transformation, how can a boundary exist between the ideas students encounter and the power of those ideas to transform? Spiritual guidance emerges naturally in the academic study of religion, and those of us who teach in the field might as well get used to it. In explaining my position, I draw on my experience as a teaching assistant in Professor Walter Capps's course, “Religion and the Impact of the Vietnam War.” I, then, develop a pragmatic teaching strategy, neutral enthusiasm, which preserves the important neutrality of classroom presentation in religious studies courses, yet recognizes the unavoidable evocative power present in the intellectual territory that is religion. Neutral enthusiasm allows the content to do the work.     

The Immersion Experience: Lessons from Study Abroad in Religion

This paper discusses strategies I employed during seven years of teaching within a study abroad program focusing on religion. This year‐long program traveled to four Asian countries and included immersion experiences in monasteries, ashrams, and other religious institutions. I identify four principles and discuss accompanying exercises that guided my teaching: (1) Accept and observe anxiety. Inability to understand is a sign that direct and deep contact is taking place. (2) Educate about education. Help students to see the aims, assumptions, and context of the teaching strategies religious practitioners employ. (3) Make it practical. Devise exercises that students can do and do well and that do not demand synthetic, systematic comprehension even as a goal. (4) Stop making sense. Build pauses and breaks into the train of reflection on the meaning of experience. These spaces give room for the shifts in the ways of learning that study abroad demands. This essay is published alongside of six other essays, including a response from John Barbour, comprising a special section of the journal (see Teaching Theology and Religion 18:1, January 2015).     

Bridging the “Great Divide” in Undergraduate Religion: An Experiment in Faculty/Student Collaboration

Undergraduate students today often enroll in introductory religious studies or theology classes because they want the time and space to reflect on their personal spiritual questions. Such a motivation can clash with the faculty's desire to introduce students to rigorous academic study of their field. Barbara Walvoord has proposed four “voices” that students may develop that will assist both student and faculty to cross this “great divide.” This essay explores the ways in which a course based in engaged pedagogical theory and practice – in this case, problem‐based learning – can provide an effective space for students to “find their voices,” take control of their own learning, and fulfill both their own and their professor's expectations.     

Current teaching practice for religious education in Hong Kong: implications for ‘learning from religion’

The human development (HD) model for religious education (RE) emphasises how students benefit from studying religion. However, detailed teaching practices for ‘learning from religion’ are not fully understood. In this article, lesson observations, school documents and interview data were collected from two Christian primary schools in Hong Kong (HK) . Two lessons were analysed as paradigmatic examples of the teaching for student development in RE lessons. This study found that the teachers helped their students engage in religion by giving them opportunities to associate religion with their lives through religious and moral-related contents. The use of daily life and religious experiences with discussions was the pedagogical approach for moving RE from just ‘the teaching of religion’. Moreover, various opportunities for student reflections to enhance personal and moral development were observed. Future studies should consider examining the theory of the adopted model and its classroom practice, which can aid understanding regarding the role of RE for student development and its global identity.     

Responses to the AAR‐Teagle White Paper: “The Religious Studies Major in a Post‐9/11 World”

In October 2008 The American Academy of Religion published the findings of an eighteen month study (conducted with funding from the Teagle Foundation) on “The Religious Studies Major in a Post–9/11World: New Challenges, New Opportunities.” Re‐published here, this AAR‐Teagle White Paper provides the opportunity for four respondents to raise issues and questions about the teaching of religion in their own institutional contexts. First, Jane Webster describes how the White Paper's “five characteristics of the religion major” find expression in her biblical literature course. Then James Buckley suggests some of the general level teaching issues provoked by the study and analyzes how well the White Paper aligns with how the teaching of religion is conceived in his Catholic university context. Tim Jensen draws comparisons between the White Paper and the higher education structures and goals from his university context in Denmark, raising questions about what motivates students to major in religious studies, the “utility” of a religious studies major, and whether students' religious and spiritual concerns ought to enter the classroom. And finally Stacey Floyd‐Thomas finds surprising similarities between the state of the religion major and the various crises facing contemporary North American theological education.     

Transformations: The World Religions Survey through an Adjunct Feminist Lens

This essay describes a transformation in my experience as an adjunct teaching underprepared students from one of shame toward a desire to assert the value of this work. Insights from my feminist theological training helped me to affirm the importance of encouraging transformative learning in teaching the academically marginalized and prompted my analysis of student writing in an introductory World Religions course, in order to determine whether or not the course was a site of transformative learning. I argue that despite many contextual limitations, the movement toward deepening self‐awareness and increasing openness to religious diversity seen in student writing demonstrates that transformative learning began in this course, and that is valuable for students' lives whether or not they are academically successful.