Teaching for Transformation: Insights from Fiji,India, South Africa,and Jamaica

Abstract. How can teaching and living abroad impact our teaching in North America? This article explores how what I do teaching religion and ethics to undergraduates at Texas Christian University has been influenced by twelve years of teaching in the two‐thirds world. It is structured in terms of three insights that correlate with what I call the past, present, and future dimensions of ethics, respectively. First, we need to begin where our students are – taking their contexts seriously. Second, we should expose them to the moral and religious experience of others, so that they might be pulled by those others toward broader perspectives. Third, we should challenge them to envision new ways of living, including new self‐understandings and images of society. Drawing on examples of how I use these insights in courses at TCU, I contend that we can best promote transformation in our students by holding these three insights in creative tension.     

The Baltimore Mural Project: An approach to threshold concepts in religious studies

The Baltimore Mural Project (BMP) seeks to connect religious studies education to the growing literature on threshold concepts in order to address bottleneck areas in student learning. The project is designed for undergraduate service courses comprised of mostly non‐majors: for example, world religions. Students in these courses often struggle to understand and apply the discipline's unique approaches to the study of religion (i.e. its threshold concepts). Rather than merely memorize certain facts about a religious tradition's myths [or world forming stories], rituals [or embodied disclosures], materials, and so on... students are asked to apply threshold concepts related to religion, art, and the social good to the study of murals in Baltimore. Through a series of project elements (including: field work, photography, digital geomapping, and quantitative, qualitative, and archival research) the BMP helps students who struggle with threshold concepts in religious studies by creatively connecting the more conventional aspects of world religions courses to social justice issues related to mural art in Baltimore. By experientially helping students to make these connections, they are able to find creative routes through otherwise hindering barriers to their learning in religious studies.     

Being an Intelligent Slave of God

How did premodern Muslim thinkers talk about living authentically as a Muslim in the world? How, in their view, could selves transform themselves into ideal religious subjects or slaves of God? Which virtues, technologies of the self and intersubjective relations did they see implicated in inhabiting or attaining what I shall call ?abdī subjectivity? In this paper, I make explicit how various discursive, ethical strategies formed, informed, and transformed Muslim subjectivity in early Muslim thought by focusing on the writings of an important ninth century Muslim moral pedagogue, al‐Mu?āsibī (d. 857). This study illustrates the advantages of approaching early Muslim texts and discourses through the tools and methods made available by comparative religious ethics in order to reexamine our understanding of Muslim subject formation and the role of ethical and theological discourses in the same.     

“But Aren't Cults Bad?”: Active Learning,Productive Chaos,and Teaching New Religious Movements

This article considers the challenges inherent when teaching about new religious movements (“cults”), how successful instructors have surmounted them, and how teacher‐scholars in other fields of religious studies can benefit from a discussion of the successful teaching of new religions. I note that student‐centered pedagogies are crucial to teaching new religions, particularly if students disrupt and defamiliarize the assumed and reified categories of “cult” and “religion.” I argue that what works in a classroom focusing on new religious movements will work more broadly in religious studies classrooms, since the challenges of the former are reproduced in the latter.     

当代国际传教运动研究的“四个跨越”

20世纪60年代尤其是冷战结束以来,宗教在全世界范围迅速增长,各种跨国宗教运动和现象风起云涌,其中国际传教运动的突飞猛进尤为引人注目,这不仅在很大程度上改变了世界宗教布局,而且对人们关于传教运动的传统看法和理论范式形成了具有颠覆性的挑战。本文主要针对当前国际传教运动的发展趋势和国内学界对传教运动尤其是基督教传教运动研究的现状,提出"国际视野、当代关怀"以及实现"四个跨越"的研究设想,以对全球宗教复兴作更加全面的学术回应。     

Wading Through the Quagmire of Religious History

How should we teach religious history? What is the impact of our methodology on what, and on how, our students learn? Is there a methodology that cultivates an awareness of the multiculturalism and the need for deeper social interaction that characterizes many of our classrooms? This essay proposes and briefly explores the potential value of empathetic engagement as a pedagogical tool in response to these concerns. A specific application of empathetic engagement is made to teaching and learning about the history of American Catholicism.     

Teaching World Religions without Teaching “World Religions”

Tomoko Masuzawa and a number of other contemporary scholars have recently problematized the categories of “religion” and “world religions” and, in some cases, called for its abandonment altogether as a discipline of scholarly study. In this collaborative essay, we respond to this critique by highlighting three attempts to teach world religions without teaching “world religions.” That is, we attempt to promote student engagement with the empirical study of a plurality of religious traditions without engaging in the rhetoric of pluralism or the reification of the category “religion.” The first two essays focus on topical courses taught at the undergraduate level in self‐consciously Christian settings: the online course “Women and Religion” at Georgian Court University and the service‐learning course “Interreligious Dialogue and Practice” at St. Michael's College, in the University of Toronto. The final essay discusses the integration of texts and traditions from diverse traditions into the graduate theology curriculum more broadly, in this case at Loyola Marymount University. Such confessional settings can, we suggest, offer particularly suitable – if somewhat counter‐intuitive – contexts for bringing the otherwise covert agendas of the world religions discourse to light and subjecting them to a searching inquiry in the religion classroom.     

Forum on teaching Asian religions in the American South

This series of three essays by educators from Georgia, Texas, and Alabama examines teaching Asian Religions in the American South. Through reflection on individual experience, each essay offers concrete strategies for the classroom that can be utilized by fellow educators working in the American South, but can also inform pedagogy in other North American regions. Introducing the idea of the “imagined student,” Esaki discusses teaching African American students and tailoring Asian religions courses towards their interests by producing positive buy‐in, while also acknowledging their potential isolation from White peers interested in similar topics. Mikles builds on Esaki's idea of the imagined student to discuss her own experience teaching Mexican and Vietnamese American students in Texas, while presenting specific strategies to overcome preconceived educator bias about students in Southern classrooms. Battaglia closes out the series by suggesting the use of a phenomenological approach for students to sympathetically enter into an Asian religious worldview. She offers specific exercises that can help students unpack their own assumptions – their “invisible backpack” – and approach Asian religions on their own terms.     

Becoming Pilgrims: Engaging Theory Through Practice in the Introductory World Religions Course

Abstract. This paper explores the use of the educational pilgrimage as an active learning strategy in the introductory world religions course. As we study pilgrimages from different religious traditions throughout the semester using Victor Turner as our theoretical guide, students also plan their own campus pilgrimage, paying homage to sites that help them reach their educational goals. Using student comments and my own observations, I highlight the ways in which the educational pilgrimage both affirms and raises critical questions about Turner's theory of pilgrimage. In this way, the educational pilgrimage is an opportunity for students to enhance and clarify their understanding of theory through practice.     

The Council of Newton: A Pedagogical Exercise for Understanding Conceptual and Historical Difference with Respect to Intra‐Religious Notions of Divinity

In this essay, I examine the following pedagogical question: how can we unlock students' mistaken notions that religious “traditions” are monoliths, and instead help them to recognize, puzzle over, and appreciate the complex multiplicity and vibrant set of doctrinal and ritual conversations that characterize religious traditions? More specifically, how can we teach students to recognize these differences with respect to a religion's notions of god? And how can we do so even when students are particularly stuck on, invested in, or trained to see homogeneity? In answer to these questions, I present an exercise that I have used in my World Religions courses. This exercise – which I call the “Council of Newton” (named for the building in which I first taught it) – is particularly effective because it helps students uncover and wrestle with this diversity at two levels: conceptually and historically.     

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.     

Drawing a line between the religious and the secular: the cases of religious education in Sweden and India

Abstract

Religion as a school subject – Religious Education (RE) – is handled differently in various national contexts. This article discusses two different systems of managing (or avoiding) RE: those used in non-denominational Swedish and Indian schools. The article focuses particularly on what is allowed in the classroom with regards to religion. Both countries are secular, but where is the line drawn between the secular and the religious? Allowing the two contexts to meet reveals the particularities of each. The impact of Protestant Christianity, specifically Lutheranism, is evident in Swedish RE: religion is to be defined through beliefs and words, and religious actions should be excluded from classrooms. The Swedish context highlights ‘knowledge of’ religions, but avoids religious action. In India, there is no explicit RE, but Indian education does include learning from religion as well as ‘doing religion.’ The Indian approach is very inclusive, to the point of emphasising, as teachers put it, a common core of all religions. Both systems of RE offer particular opportunities and face certain difficulties in dealing with the contemporary globalised world.     

Teaching Religion in Its Contemporary Contexts: A Case Study

Abstract. After the disheartening results of an informal investigation of content knowledge and reading comprehension among her students, the author ponders the implications for her teaching objectives. What are we, as educators in religious studies, really teaching and how are we doing it? How are we accommodating students with less traditionally honed academic skills without diminishing content? She describes her experiments with several new teaching strategies for enhancing student learning by helping them improve basic skills, develop cultural literacy, and relate course content to their personal experience.     

The Agency Paradigm: A Pedagogical Tool to Facilitate Nuanced Thinking on Sensitive Issues

Sensitive issues, rife in religious studies and in theology, present a pedagogical challenge when teaching students to nuance their thinking around positions that are often sharply defined and elicit strong feelings. I developed a learning tool that I call the “Agency Paradigm.” The purpose of this tool is to help students comprehend diversity within religious traditions, particularly regarding the agencies of women who are committed to them. Drawing on the open and critical dialogue of emancipatory pedagogy, the Agency Paradigm encourages students to explore a range of ways women in world religions choose to act in varying contexts. This approach to teaching world religions increases students’ cognitive knowledge base and expands their understanding of each of the religions studied in the course, as examined through the perspective of differing women; it also assists them in developing their own agency through thoughtful reflection.     

EASY CASES AND VALUE INCOMMENSURABILITY

Several critics have denied value incommensurability – or the claim, roughly, that there is no common measure in terms of which values can be weighed – on the basis of what we might call the argument from easy cases. Although the argument from easy cases is quite popular, what is much less often discussed is what exactly the argument entails – in other words, what sort of further commitments the argument generates. Suppose we grant that easy cases point to the existence of a common measure. How then should we think about this common measure? What is its scope? How widely does it range? I attempt to clarify these questions and in the process evaluate the force of the argument from easy cases.     

Lost in the great divide: Motivation in religious studies classrooms

One of the most illuminating finds in Barbara E. Walvoord's Teaching and Learning in College Introductory Religion Courses (2008) is what she calls “the great divide,” a mismatch between instructors’ goals for their courses, which are academic, and the students’ reasons for taking them, which relate to their personal interests and development. Motivation – or, rather, the lack thereof – is not explicitly considered as a potential victim of this mismatch. This article will turn its attention squarely to this issue. First, I will review data about the “great divide” and link them to the common practice of asking our students to bracket the personal when they take our courses. The article will juxtapose this practice with what research tell us about motivation, which will allow us to further explore why the divide Walvoord and others have identified is so problematic. The article will conclude with pedagogical strategies that can help instructors intentionally influence motivation in religion courses. Ultimately, I suggest that we may be doing students – as well as ourselves, as the purveyors of our discipline – a disservice, if we do not attend to (or, worse, if we actively avoid) what we know motivates students to learn.     

Student Learning Outcomes for Biblical Studies in the Liberal Arts

What is the role of biblical studies in a liberal arts curriculum? At the 2009 North American Society of Biblical Literature conference, a panel of seven Bible scholars provided brief analyses and arguments about the appropriate goals of teaching biblical studies in undergraduate contexts in this historical moment. They consider and critique the notion of specific Student Learning Outcomes or Objectives (SLOs) for courses about the Bible. In the process they address questions such as: what is the relative importance of “coverage” (biblical literacy, disciplinary knowledge and methods, and the historical creation of the biblical texts) versus modern and historical reception and uses of these texts? In their contributions, the authors analyze ways that a biblical studies course can develop the critical reading and writing skills that are the hallmark of undergraduate education. Some authors find these skills furthered by not bracketing from study the normative truth claims in the texts and instead strategically and critically encouraging the identity work and religious seeking associated with religious uses of these texts. Others call attention to the institutional and classroom power dynamics which inform and are constituted by the current student learning outcomes movement.     

Can virtue be learned? An exploration of student learning experiences in ethics courses and their implications for influencing moral character

What does it mean to teach virtue, or to learn it? We consider this question through an institutional review board (IRB) supported research study attending to student learning experiences in undergraduate ethics courses at a Catholic university with an explicit commitment to social justice. This essay draws on and interprets qualitative data concerning the outcomes of select pedagogical approaches that involve exposing students to the experiences of others: the use of narratives; participation in structured experiential learning activities; and community engagement through deep listening and facilitated dialogue. We focus our interpretation around the implications of these pedagogies in relation to student understanding of and attitudes regarding three character traits identified as “other‐regarding” virtues in theological and philosophical scholarship – altruism, compassion, and solidarity. This paper considers the implications of these pedagogies and the practical effects of different sorts of teaching strategies on students' self‐understanding as moral agents.     

Bounded by Disbelief: How Atheists in the United States Differentiate themselves from Religious Believers

Recent empirical studies have revealed that religious believers tend to hold atheists and other religious doubters in low regard. This article examines how atheists in turn negotiate and construct the social and symbolic boundaries between atheists and religious believers. I draw on ethnographic and interview data to explore the lenses through which atheists view religion, religious believers, and the boundary between religious believers and non-believers. I find that atheists participate in boundary work to construct difference between religious believers and non-believers. However, atheists see greater social distance between themselves and some groups of religious believers than they do in relation to other groups, constructing religious leaders and devout adherents of particular religions as especially different. Atheists’ constructions of religious believers also vary in response to their individual experiences with religious people. The analysis illuminates the complexity of boundary work among members of a minority group.     

The origins of vocal learning: New sounds, new circuits, new cells

We do not know how vocal learning came to be, but it is such a salient trait in human evolution that many have tried to imagine it. In primates this is difficult because we are the only species known to possess this skill. Songbirds provide a richer and independent set of data. I use comparative data and ask broad questions: How does vocal learning emerge during ontogeny? In what contexts? What are its benefits? How did it evolve from unlearned vocal signals? How was brain anatomy altered to enable vocal learning? What is the relation of vocal learning to adult neurogenesis? No one has described yet a circuit or set of circuits that can master vocal learning, but this knowledge may soon be within reach. Moreover, as we uncover how birds encode their learned song, we may also come closer to understanding how we encode our thoughts.