Spiritual sensitivity in the classroom: a teaching experiment in Finnish upper secondary religious education

The interest to research spirituality in the classroom has been constant over the last decade. However, empirical research into classroom pedagogy and the lived experience of religious education has been scarce. This study describes a small-scale intervention that aimed to promote students’ spiritual reflection in Finnish upper secondary school RE classes by using stimulating tasks. One class (N?=?23) of upper secondary school students (16–18?years of age) participated in the study. Analysis of students’ responses after the silent reflection moments suggested that the tasks were successful in eliciting some level of spiritual reflection for most of the students. In this article, we describe the experiment and the content and nature of this reflection, as well as discuss the advantages and challenges of spiritually sensitive teaching methods in a classroom of heterogeneous worldviews.     

Can learning about the Holocaust be spiritual? Reflections on a teaching and learning experience with Primary School children.

In April 2017, I spent a week in Poland researching the Holocaust in Europe. Most notably, I visited the Auschwitz and Birkenau concentration camps. Following the visit, I facilitated three History lessons with 10- and 11-year-old children on the role of Auschwitz in the Second World War. As the sessions unfolded, the spiritual themes of meaning, identity and remembering emerged from the children’s responses; therefore, this article forms a reflection on how the lessons impacted the children’s spiritual lives. It also considers how the History curriculum might include a critical dimension to pedagogy. In particular, it explores how issues such as theology, morality and the role of representation open up a space for critical questioning. I suggest that such questioning is also spiritual. Thus, the self-awareness and criticality inspired might contribute to transformation – of both the teachers and learners and the world around them.     

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.     

BETWEEN KNOWING AND BEING: REFLECTIONS ON BEING TAUGHT SCIENCE AND RELIGION BY PROFESSOR CHRISTOPHER SOUTHGATE

It is a joy to be asked to contribute to this commemorative edition of Zygon, in honor of my friend Christopher Southgate. But a narrowly academic article seems not to fit the brief of writing a reflection on Southgate's teaching of science and religion, as one who has witnessed it, gladly, as both student and colleague. What follows, then, is deliberately reflective in tone, with little in the way of academic references apart from occasional links to Southgate's own work—though, I hope, enough of a strand of argument to justify inclusion in these pages. My argument is simply put: Southgate teaches by not teaching, but by drawing out knowledge from students and thereby empowering their growth. He is an exemplar, a kind man committed to the unfolding of understanding, interested too in forming dispositions in his students that will lead to their flourishing as thinkers and as people.     

Preparing Students to Counsel Clients With Potentially Spiritually Transformative Experiences

After defining potentially spiritually transformative experiences (pSTEs) and reviewing empirical research on the contents and aftereffects of 2 well‐researched pSTEs commonly disclosed by clients, the authors summarize research on client harm due to counselors’ lack of knowledge, attitudes, and skills to address these experiences appropriately. The authors contend that clients with pSTEs meet criteria for multicultural difference and advocate for including the topic of clients with pSTEs in counselor education diversity course curricula so that counselors are empowered to provide ethical, culturally sensitive, and clinically appropriate services. The authors conclude with suggested content for this curriculum.     

Occupational Therapy Student Experiences and Transformations During Fieldwork in Mental Health Settings

The purpose of this study is to better understand the transformative experiences of occupational therapy students during fieldwork. In occupational therapy education, fieldwork provides students with an in-depth experience in the field. Thirty-one students submitted narratives following completion of Level II fieldwork in a mental health setting. Concepts from transformative learning theory guided the analysis. The themes that emerged were: (1) understanding clients with mental illness; (2) understanding occupation and occupational therapy; (3) feeling like a professional; and (4) changing as a person. The results highlight the importance of understanding the transformative process and fieldwork in mental health settings.     

Practitioners of the Divine: Greek Priests and Religious Officials from Homer to Heliodorus

This review essay considers three recent introductory textbooks on Sikhism by Nikky-Guninder Kaur Singh (Sikhism: An Introduction. New York: I.B. Taurus, 2011), Doris Jakobsh (Sikhism. Honolulu: University of Hawai'i Press, 2012), and Arvind-Pal Singh Mandair (Sikhism: A Guide for the Perplexed. New York: Bloomsbury, 2013). The review begins with a brief historical précis of the early production of texts on Sikhs and Sikhism in North America, as well as the politicized contexts in which they were produced. As heirs to this (and earlier) history, the textbooks examined in the present review share a common premise: namely, each seeks to unsettle what their respective authors understand as the enduring specter of colonialism. The authors and their textbooks recognize the need to better reflect Sikh experience and self-understanding. At the same time, these textbooks illustrate a tremendous range of pedagogical trajectories and heuristic orientations: feminist and aesthetic, disparity and diversity, and conceptual and linguistic. Having used all three of these textbooks in undergraduate classes, the reviewer concludes with some reflections on pedagogy drawn from his own experiences and student responses to the texts.     

Knowing through the felt-sense: a gesture of openness to the other

In the discussion of children’s spirituality and education, David Hay and Brendan Hyde place emphasis on the felt-sense. Originally identified by the psychotherapist Eugene Gendlin, the felt-sense is a way of knowing that involves attentiveness to the body and body wisdom. Although emphasised by Hay and Hyde, the felt-sense does not feature strongly in the academic discussion of children’s spiritual education. This article compares Gendlin’s use of the term ‘felt-sense’ with that of Hay and Hyde, and discusses understandings of the felt-sense and body wisdom gathered through interviews with focusing, shiatsu and yoga practitioners, and through the author’s encounters with these practices. The article considers synergies between the notions of ‘felt-sense’ and ‘bildung’, as described by Gadamer, and concludes that their shared openness to the other points to ‘a way of being’ for the educator which may hold the greatest value for spiritual education, given the complexity of post-secular spiritual identity.     

Using Twitter to Teach Reader‐Oriented Biblical Interpretation: “Tweading” the Gospel of Mark

Twitter offers an engaging way to introduce students to reader‐oriented interpretation of the Bible. The exercise described here introduces students to the idea that the reader has a role in the production of a text's meaning, which thus varies from reader to reader. Twitter enables us to capture the real‐time thoughts of a variety of respondents to the text of Mark as it is read aloud. Students can concretely observe the effects of particular textual moments on individual respondents as well as analyze their general interpretive stances with regard to the text as a whole. Students come to grasp that the meaning of the text varies depending on the reader, setting the stage for more complex theoretical discussion of reader‐response theory, the reader's role in the production of meaning, the adjudication of “allowed” and “disallowed” interpretations, and the appropriateness of “reader‐response” criticisms for texts that were composed to be encountered orally.     

The Contemplative Bow in Teaching and Learning Pastoral Care

This article elucidates theoretical underpinnings for the use of one's self in the pastoral theological classroom. The contemplative bow is developed as a capacious metaphor to describe appropriate self use and its necessary importance in the teaching and learning of pastoral arts in a theological curriculum. Central to the argument is the assumption that effective teaching and learning in pastoral care emerges from awareness and knowledge of self as well as letting go of self in beneficial service with others. Analytical engagement of educational, theological, and psychological theory informs practice for the professional school classroom.