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In one of my teaching documents I claim that good professors motivate, prepare, and support their students to produce good work in their courses. I remain deeply committed to this view. But something has been happening over the past several years that has shaken my faith not only in my ability to teach well but in my perception of reality. I’ve started receiving assignments that feel off. I start reading, ready to comment on student work, and run into words, phrases, and ideas that don’t fit. Sometimes it is a peculiar use of language. Other times a paper references information that was not explored in a course and is not common knowledge.Worse, I’ve received uncannily similar assignments from multiple students. Not only is some of the outside information they use wrong in a similar way, the stock phrasing of basic material is identical. I find myself wondering if it’s more likely that multiple students decided to use a word like “tapestry” in their analysis due to some affinity for the term or if something else is afoot.I have begrudgingly accepted that my students are using artificial intelligence (AI) to write their assignments. A Google search for “what percentage of students are using AI?” suggests that at least half of them use it. It is unlikely that my students are an exception.I’ve had several uncomfortable meetings with students about suspected plagiarism using AI. On occasion they admit their work is AI-generated. Other times they acknowledge outside source usage but deny AI. Often they flatly deny anything, even as they struggle to explain the words they claim to have written.What does a good professor do in this situation? Do they give their students the benefit of the doubt? Do they follow the procedures for suspected plagiarism even as these are based on legal principles which often perpetuate social and racial inequality? Is it their fault they were unable to motivate students to do the work themselves? Was their course poorly planned given that it wasn’t AI-proof?Answering these requires addressing two additional questions: (1) Is plagiarizing using generative AI different from the plagiarism of old, where a student might clandestinely copy from an encyclopedia on a typewriter? and (2) Why is this so bad if AI, as administrators and technocrats often remind us, is here to stay?My class, often the only humanities class a student is taking, nurtures skills of reading, writing, and critical thinking that cannot be duplicated by a computer. One can produce passable work with AI. I’ve accepted that. But one cannot create and recognize good work without developing proper skills.I don’t want the sins of some previous students to dictate the way I treat my current and future students. In fact, I don’t want the ways I’ve been mistreated by friends, family, partners, or anyone else to dictate how I interact with new people. But it would be naïve to assume that others won’t ever act similarly. Still, I don’t want to approach student writing suspiciously because students have used AI in the past. I worry that I over-emphasize that AI is unacceptable. Sadly, this has not prevented me from occasionally experiencing the uncanny feeling that something is off in an assignment.Grading has begun to feel like gaslighting. Kate Abramson in On Gaslighting (Princeton University Press, 2024) characterizes gaslighting as a trusted person aiming to make another incapable of reasoning, perceiving, or reacting in ways that would allow them to form appropriate beliefs, perceptions, and emotions. My experience of grading has fundamentally shaken my confidence in my ability to make good judgments about reality – what my students learned, how they write, and if they would have the audacity to submit work that they didn’t write themselves despite my repeated warnings that it was unacceptable.I’ve gone from hoping that my students put effort into their assignments to merely hoping that they wrote it themselves. I now savor the occasional typo, misspelling, sentence fragment, or odd formatting, things that occur in student writing as they develop their skills.Something can be done. All is not lost. I’ve shifted multiple preplanned assignments from short at-home writing exercises to in-class assignments. For text papers, I require students to submit an annotated primary source reading.We are all teaching in a new reality, one that causes discomfort for many. Good teaching may look different going forward even if it falls short of our ideal. Nonetheless, the principles of good teaching remain the same even as the experience of teaching changes.

Welcome to the Common Questions, an exciting initiative brought to you by the Wabash Center for Teaching and Learning in Theology and Religion. In this series, we bring together some of the most esteemed scholars and educators in the field to engage with a central, thought-provoking question. The goal is to challenge and inspire. By exploring these questions, we hope to create a dynamic platform for scholarly dialogue, illuminate complexities in education, and enhance our understanding of the transformative power of teaching and learning in these vital disciplines. Featuring a diverse range of perspectives, this effort is a means of expanding the borders of academic rigor with profound spiritual and philosophical inquiry.This time, we asked…“We are all born with medicine inside of us: unique traits and attributes that contribute to healing humanity on this planet. How is your medicine utilized in your teaching?”Gathered here are responses from:Kristina Lizardy-Hajbi, Iliff School of TheologyRebecca Makas, Villanova UniversityCarol B. Duncan, Wilfrid Laurier UniversityHaruka Umetsu Cho, Santa Clara UniversityMolly Greening, Loyola University ChicagoLaura Carlson Hasler, Indiana UniversityFred Glennon, Le Moyne CollegeIf you are interested in sharing you response to this prompt or future Common Questions, please reach out to our blogs editor, Donald E. Quist at quistd@wabash.edu.

In terms of generative AI, I’ve been mostly hanging out in the “don’t feed our inevitable overlords!!” camp, so nobody should be looking to me for tips for ethically and thoughtfully integrating ChatGPT into their teaching this term.But a problem I do have to face head on is that whereas I used to ask my students to do certain tasks and was reasonably confident they would actually do them themselves, I now am not so sure. For instance, watching movies to prepare for a Religion and Film class. Now, Wikipedia and IMDB were available before – and past students may have availed themselves of these resources – but ChatGPT, Co-Pilot, and all their friends feel like a significant new leap in the “shortcutting work” frontier.I still think students should learn some of these skills. Reading a ChatGPT summary of a film isn’t the same as having the experience of watching the film and taking notes on it. I want them to pay attention to film technique, I want them to notice what personally interests or grabs them, I want them to situate their viewing in the context of a course on religion and consider what the movie is (purportedly) conveying about that religion.To solve this little issue, I’ve decided last semester to implement an assignment in my Religion and Film course that’s essentially “show your work.” I borrowed this from K-12, from my daughter’s 4th grade math class, where she’s expected not simply to record an answer that she mysteriously arrived at, but to demonstrate and write out the thinking and the process by which she arrived at that answer. I know instructors, even at the college level, who will give partial credit for answers that are wrong if the student work shown demonstrates the right kind of thinking.So, for every movie my students are supposed to watch for homework (and it’s about a dozen), they need to take their own extensive notes during the viewing. (We read advice about taking notes during movies, discuss note-taking techniques, and practice in class.) They then need to take photos of those notes and upload them on our LMS (Canvas) before class the day we discuss the film.These are the instructions that I give my students for this assignment (they remain the same for every film):To ensure that everyone is watching the films in their entirety, and engaging them with the level of focus/attention that this class requires in order to be successful, you will be asked to do the following for every movie:To earn 4/5 points, please upload photos of your own handwritten notes that you took during the movie. They should:span the entire length/duration of the movie (i.e., not just the beginning/end, a few places, etc.)focus on more than just plot, characters, and dialogue (i.e., you must address visuals and sounds)include particular time-stamped moments that seem significant to youconvey a level of detail that goes beyond a summary found online or that is fabricated by AITo earn the 5th point, and full credit, you will also need to include 1-3 discussion questions that you would like us to address in class about this movie. (Discussion questions are usually open-ended, not fact-based, why/how-focused, etc.)I have been SO pleased with the results. The students are turning in photos capturing pages and pages of amazing, thoughtful, engaged, detailed notes in their own handwriting (which I’ve come to know and love). They are including timestamps, they are noting the movies’ sounds, they are displaying their real-time – often hilarious – reactions (“that dang bell won’t quit,” “I’m 20 minutes in and I still don’t know what this movie is about,” “she’s only 17??”). I can tell they’ve watched thoroughly and thought seriously about the films. Their discussion questions are precisely the questions I would have asked, but I can now frame them as originating with the students – and following their own questions and interests.I’ve also been thinking about drawbacks or limitations to this type of assignment. For instance, one of my students, an athlete, hurt his wrist/hand this semester and so writing by hand is hard for him, in and out of class. What do I do about a student with this kind of injury… or a disability that might require note-taking assistance or the use of a computer to take notes? Allowing the notes to be typed out defeats the purpose, because typed notes can be (more) easily cribbed from elsewhere. I don’t have great classroom-wide answers to these questions yet (besides making exceptions for individual students).Still, based on the success of this experiment, I would like to figure out how to apply it in future courses and assignments. Could I have students turn in the notes that they took on reading assignments, for example? (I have sometimes incorporated “reading responses,” “reading tickets,” or even just questions to answer about the readings into my courses, which seems to be the same idea.) I know some colleagues who have resorted to doing everything in class, on paper, and/or by hand. I’m not sure I want to go this far. I appreciate having my weekly quizzes on Canvas. I don’t want to go back to the paper-wasting days of course packets. I need to be able to assign homework. (I also don’t want to totally revolve my courses around the assumption that all students are cheating all the time. This may be true, but I don’t want to operate in this distrustful, suspicious, surveilling way.)How can you imagine incorporating “show your work” into your own course designs?

I am writing this blog post with my 8-year-old daughter’s voice still ringing in my ears: “Yes—it’s difficult, but it’s fun.” As a student, she said it during a violin lesson after wrestling with a new bow technique. Anyone who has practiced an instrument may know the scene—scales repeated until fingers ache, a teacher correcting the same motion for the tenth time. We often tell our children (and our students as well), “Practice makes perfect,” but the road to perfection is slow, repetitive, and occasionally tedious.My daughter’s shy voice—“difficult, but fun”—captures what philosopher Alasdair MacIntyre calls an internal good: a genuine joy experienced only inside a repetitive practice. External goods certainly loom large in my daughter’s world—a coveted seat in the district orchestra, a résumé line that thrills her parents. For her, slow and repetitive practice is “difficult”: she may desire a “shortcut” to finish practice quickly and play with her friends. And yet, in the middle of that drudgery, she found a deeper joy: the quiet thrill of coaxing one clear note from stubborn strings. Here, (slow) formation, not (fast) efficiency aimed at external validation, is the point.Technologists assure us that artificial intelligence will free us from menial work so we can focus on more meaningful and creative work. When I asked ChatGPT about its educational role, it offered the usual optimism, focusing on efficiency:"AI can be a powerful tool to enhance human productivity and creativity. Rather than replacing us, it can augment our abilities, making work more fulfilling. In this way, AI doesn’t just make life easier—it helps us reimagine what work means and empowers us to spend more time on what truly matters."The pronoun us jumped out at me. AI speaks as though it already shares human aims. But does it grasp what makes learning formative rather than merely efficient?Let us picture a humanities classroom. Reading primary texts—Aristotle’s Nicomachean Ethics, for instance—often feels like violin practice: dense, slow, and sometimes tedious. A student can now upload the text, prompt an AI for a synopsis, and receive an instant outline. Hours saved, concepts clarified, quiz scores boosted—external goods secured.Yet that shortcut bypasses the internal good of reading itself. Lingering over a paragraph is not wasted time; it is the learning. More importantly, as we read, the text also reads us: a paragraph questions an unspoken assumption, an unfamiliar idea enlarges imagination, a story strangely mirrors our own. None of that occurs when we outsource reading to the so-called “efficient” AI.When we reframe reading as a powerful practice of formation, tedium turns into joy. While we move through the words, we are simultaneously moved by them—seen, challenged, and reshaped by voices from centuries ago or a continent away. Out of that slow interaction emerges the joy of reading for its own sake. It becomes an interior reward that resists quick translation into productivity metrics.Such formation extends well beyond the classroom. Someone who once wrestled patiently with Aristotle may later join a neighborhood book club simply for the pleasure of shared discovery. The capacity to be transformed by texts—through a time-consuming, attention-demanding encounter—is a deeply human gift that no algorithm can replicate.On the other hand, from a social ethics perspective, I am concerned about the issue of accessibility to this formative dimension of education. As AI more embeds itself in education, the formative joys of slow learning might risk becoming a privilege. Students juggling multiple jobs or heavy caregiving duties are the ones who would be more tempted to outsource reading to generative AI tools. If engagement is priced in hours only the well-resourced can spare, we reinforce inequities that we, as educators, claim to resist.Although we continue to work on this challenge, it is crucial for us as educators to foreground formation—particularly communal formation—in our pedagogy. Yes, AI can be a powerful tool. And it can help students in many ways. For example, AI may serve as a tutor, offering personalized learning experiences. Nevertheless, we need to re-claim the distinct human gift in the slow, shared process of learning. It is the dimension of education that makes us who we are, as individuals and communities, and that AI simply cannot provide. Yes, it is difficult, but fun!

A former student recently got in touch with me to catch up after a few years of silence. He said I was one of the few people who made him feel truly seen, and that’s what he needed right now. As we chatted, he asked about my Jan term backpacking with students in an Arizona canyon. When I described it to him, he replied, “That should called ‘Being in Awe 101!’ Actually, I think all of your classes should be titled that.” I like it. Being in Awe 101.He picked up on a particular element of my pedagogy that is always a goal but is especially potent in my outdoor courses: wonder. We know that children are great at this. They wander around the world enthralled, wondering at everything. We know as teachers that if we can only get students to wonder about something, then they can learn – that they learn much better if they are curious than when we tell them that they have to memorize this thing they find boring. We know the power of wonder in a classroom.Taking my students outside facilitates more wonder among them than I can generate in the classroom. I hear the question: Does making my students sit in the garden outside the English department building really make them wonder better about the reasons for the Council of Nicaea? Well, yes. When my students sit outside for class, they are generally more open. They feel like they can breathe and even, often, like they’re getting away with something. I’ve said as much before. That sense of freedom and of getting something past the authorities helps them drop their guard, be less armored about what they think is being asked or required of them in class. That openness allows the material to get past the bouncer in their brains. That openness is space for wonder.Sometimes quail run through the outdoor classroom and disrupt us in a way that makes us all laugh but also takes us out of “I’m a student and have to learn this thing my professor is saying” mode. Sometimes their internal bouncer gets wondering about the butterfly that floats near them and then is willing to wonder about the conversation happening in their group work. Even just noticing the colors of the flowers in the garden or the smell of the mulch is enough to cause that disruption. And once they wonder about one thing, they’re in a posture of wonder. Then, perhaps, they wonder about the discussion we’re having about the reading.We know we can inculcate wonder under the fluorescent lights, too. We associate with the Wabash Center because we care about creative ways to induce wonder. I only suggest that taking students outside can be a shortcut. Unless it’s raining. A good hike in the rain on a lengthy backpacking trip can still invoke wonder with the right attitude, but I admit that taking a normal class out in the rain will be more distracting than wonder-ful. Sometime I’ll tell you about the time I lost an entire class because the first day of rain that semester was in November and they didn’t know where our classroom was. Even that was the kind of disruption that calmed the internal bouncers.At one Wabash cohort workshop in Crawfordsville, I was excited that canoeing was an afternoon option because canoeing is maybe my favorite thing in the world. One of my cohort colleagues and I ended up in a canoe together. We had a lovely conversation at one point along the river about being awake to God. About that time a bald eagle soared overhead. We wondered together awhile. I watched my colleague – already a joyful, brilliant, fully alive person – become even more alive in her wonder. Months later she told me how she carried that moment of wonder back to her family and her world and the effects it had.The wilderness surprises us. It disrupts our “normal” with its “normal.” We are less able to pretend we’re in control when this happens, and I think this is why it is a place ripe for wonder. Our eyes are more open. They have to be, or we’ll miss the surprise. Or we’ll be surprised by something that feels more like an attack. We keep our eyes open outside and look closely at what’s around us. We see more clearly. This is the wonder.I suggest that as important as wonder is for learning, wonder is more important for being a decent human being among other human beings. It’s not enough to wonder in order to learn; we must also wonder about others in order to see one another clearly, in order to delight in one another. Wonder is the posture we need for awe to take root, and also delight. As we take our students outside to facilitate their wonder, they are practicing for more than the exam. We give them an experience of seeing deeply and of being deeply seen, and the wonder that produces will generate even more wonder. Perhaps then we’ll stand a chance in this world of wonders.

Like so many of us, I’ve spent the past two years in a paralyzed panic over artificial intelligence’s effects on my classroom. I teach undergraduates, mainly gen ed philosophy courses, and writing has been a key component of all my courses. When ChatGPT hit the mainstream, it became a constantly looming presence, threatening to devour every part of teaching that I care about. I didn’t “wrestle” with it. Nothing so active and dignified. I went on an emotional roller coaster of ignoring it, freaking out, wishing it away, catastrophizing, and then ignoring it again.It didn’t work. AI was still there. I tried writing about it, but that just made me feel worse. And my writing was awful, page upon page of “Oh my god, the sky is falling.” Depressing, unhelpful – and bad writing. I trashed every single page.Some of my colleagues argue that we must incorporate this wonderful new tool into our teaching. We should encourage students to use AI for “basic” tasks like summarizing texts and outlining arguments, freeing them up for more advanced work. Others point out that summarizing and outlining are advanced tasks for many of our students since they don’t know how to do either, and that students need to first acquire skills like summarizing in order to later acquire more advanced skills. To make that learning possible, they argue, we need to build protective walls to keep AI out of our classes. Several want our Writing Center to ban Grammarly and its ilk.I agree with the second group that our students usually don’t summarize or outline well. And I agree that allowing students to outsource tasks they haven’t yet mastered to AI will make it harder for them to learn to read, write and, most importantly, to think critically. I’d love to operate in a sheltered space behind protective walls. But I don’t think the walls will hold.Hence my freaking out. But after two years, I have finally managed a few moment of calm thought, aided by James Lang’s wonderful blog post. I’ve come to the following key conclusions:AI-assisted writing isn’t going away. Damn it.We aren’t reliable AI detectors and we don’t have reliable automated AI detectors (although we can catch blatant and unskilled uses).If we continue to assign take-home essays, some of our students will use AI to write them. We won’t know how many or how much they will use it, and we won’t catch many of them.Take-home essays are important pedagogical tools, and I don’t as yet have any promising substitutes.My immediate task is to figure out how to navigate my classroom spaces with all this and my own teaching goals in mind. What do I want to prioritize, and what am I willing to sacrifice?It is tempting to prioritize not being duped. And making not being duped the priority has the clear advantage of producing simple action steps: No more take-home essays. Switch to lockdown browsers or old-school blue book exams.Following James Lang, I am not switching, at least not yet. This is because I think there are more important things at stake than minimizing the risk of cheating.As I listen to colleagues who are switching to in-class exams, I am thinking about why I’ve been avoiding them for my entire teaching career: They do not test what I want to teach.Switching from essay-writing to in-class exams requires moving from messy and open-ended discussion towards lectures. I don’t want to make that move. My students have enough lecture classes. They don’t need another one from me. But they do need what I am good at teaching. My students need a class that focuses on discussion and self-reflection, inviting them to engage each other and the materials and think through their own lives, actions, and values. I want to teach those classes, and then I want my assessments to provide opportunities for students to chew over things we’ve talked about and the views they’ve encountered in class, developing arguments, reflecting on their experience, pursuing thoughts and objections, and seeing where it all takes them. Take home essays do that.But assigning those essays leaves me wide open to cheating. So what do I do in my classes to reduce the risk?I include more low-stakes writing.I make the papers worth less and include plenty of scaffolding and in-class work on them.I grade a little differently, rewarding bland, generic, but correct writing less and messy and creative writing more.I add some quizzes – and I am experimenting with using AI to draft multiple choice questions.I keep an eye out for obvious AI misuse and I use the built-in detection software. But I try not to obsess about it, and I try to be OK with knowing that some students will get away with things they shouldn’t (this part is definitely a work in progress).Most importantly, I try to connect with my students and I try to convince them that I want to hear what they think, and that their opinions matter to me and to the world. I encourage them to draw on class discussions and their own experiences when they write, and I encourage them to say what AI cannot say because AI is not them.I’m also looking around for guidance from others. Reading a Chronicle of Higher Education newsletter, I just came across Kimberly Kirner’s writing assessments. She sets out to help her students develop their own voices, and she grades based on the students’ progress towards goals that they develop together. I plan to learn from Kirner and others like her over the summer and experiment with her assignments next semester.AI is here to stay and our students have access to it. It’s not the situation I would have chosen but it is what is in front of us. It will be on us as educators to guide students so that they can still develop as critical thinkers and writers. That work has many parts, and thankfully we don’t all have to do all of it. Despite the peptalks from the AI-optimists on my campus, I don’t see myself working with students to help them write better AI prompts, and I don’t yet see a good role for AI in my courses. But reading Kirner and Lang reminds me that there is important work here that I am suited for and that I care about: I can help students see that they and their voice matters and I can help them develop their voices and become better informed so that they can speak and write more effectively. Notes & BibliographyKimberly Kirner is Professor of Anthropology at California State University at Northridge.James Lang is Professor of Practice at the Kaneb Center for Teaching Excellence at the University of Notre Dame.

My last blog was about assessment in immersive classes and outdoor or wild learning. As much as assessment is about how I assess my students in those classes, assessment is also for me. How do I know if my outdoor classes and lessons are working?“Assessment” often feels like a dirty word. Generally, I dread it when I see the word in an email subject or agenda line. At the end of the semester, after I get my grades in, I still have one more set of forms to fill out to “assess” the effectiveness of my courses in order to appease the accrediting gods. I hate that paperwork. It is the opposite of everything wild I am trying to do. But the intent is not wrong. I ought to be assessing the effectiveness of my classes, my assignments, and my learning activities so that I know if they’re helping my students learn. Perhaps I need to make adjustments so students can thrive. The paperwork I fill out for assessment does not usually lead to this thoughtfulness, but it is important that I continually assess throughout the semester. What seems to be helping or hindering student learning?At this point I need to articulate to myself why I take students outdoors. Is it just because I prefer being outdoors, or is there a particular point of learning that is facilitated better outdoors? Just as I assess how well students are meeting the goals I have for them, I have to assess how well my activities and locations meet the goals I have for them. Then I can assess how successful the activity is. Even if the answer is simply, “It’s a beautiful day and I’d rather be outdoors than in a stuffy classroom,” I can assess whether students learn what I hope they will learn that day or if being outdoors hinders their learning in some way. For instance, Was I harder to hear? Do I need to stand closer to them or project better? Do I need to be clearer about what they should be taking notes on? And if I make those changes the next time, do they help, or do I need to take us back inside?In general, though, the question is what outdoor learning is about. As I’ve said before, I hope being outdoors makes students feel more playful and therefore more curious and open to learning. I want being outdoors to ground them more in the present, in their world, with each other. That is, I want being outdoors to make them more human in our AI world. I want it to make them more open to conversation with each other. I want them to feel less anxious because they feel the sun on their skin and the sun makes life feel more possible, especially after a long winter, and being less anxious helps them learn. Or I want them outdoors because a walking role-play is best done outdoors or an art scavenger hunt between multiple buildings. Could I do that lesson as effectively indoors? For my immersive courses, the goal is for students to be more present to one another with fewer distractions.As I consider these goals through a semester, I ask questions like, “Have I introduced or nourished any distractions I didn’t intend to?” “What did location add to the lesson and to their learning?” “Are students engaging with each other and material more or less than they would indoors?” One method to assess this is through my own observations, but answering my own questions, especially when I love being outside, is prone to biased answers. Observations in immersive classes are more reliable because of the sheer amount contact I have with students, but even then I am human and have blind spots.So I ask questions of students on mid-semester written evaluations. I listen when students are in my office hours talking about what’s hard for them. Sometimes when students come early to class I just ask them explicit questions about something I’m curious about: “Can you hear your classmates well enough outside?” “Do you have any suggestions to make this activity more engaging?” I ask colleagues to come observe me teach and give me feedback. And in the end, I look again at student work to see if they are learning what I hope they are learning. A final reflection assignment I give is especially helpful for understanding whether they are being drawn more into themselves, their community, and their world. In immersive classes this is especially true of their final reflection assignment as well as closing rituals for the community of the class.Are any of these assessments scientific? Not really. I’m looking at far too many variables at once. We always are. A classroom is a certain kind of laboratory, but not the kind where we can isolate a single variable to experiment on. So we do our best. We stay open to the wildness of our classroom in all its wild ways and hope to be attentive enough to keep our students learning wildly.

There is nothing simple about creating attendance policies. Instructors, rightly, find themselves all over a spectrum of expectations and philosophies, informed by their own experiences as students, their departmental standards, their student population, and their own interest in monitoring learners. I myself have ranged from no attendance policy whatsoever, to point loss for absences, all the way to my current policy, which I’ll discuss below. Regardless, I would suggest that teachers think about two major questions when they have the freedom to craft their own attendance standards. 1. What is the likelihood that an invested student will have to miss class at least once or twice during the semester?This involves analyzing factors like the prevalence of communicable illness (do most of your students live in residence halls where norovirus could sweep through hundreds of them within a month?), the socioeconomic realities (do many students balance school with jobs they need for living expenses? Do they have access to reliable public transit, and if not, how does the need for carpools/rides or the reliability of their personal vehicles factor in?), and family obligations (are many learners parents who would be required to stay home with their sick children?). There’s no simple calculus here, but in general, if it’s likely that even the most earnest students will have to miss class sometimes, one’s attendance policy might need to be more generous. 2. How have I constructed the course and assessments?For courses where each day of class depends heavily on comprehending the materials of the previous day, attendance policies may be a way to incentivize that necessary regular attendance. For courses that circle more than build, an occasional absence may not significantly impact a learner’s ability to meet the larger course goals, and a looser attendance policy might give students a “release valve” to take care of their larger needs every now and then. One semester I found myself stuck after my loosey-goosey attendance policy meant that I regularly had half-full classrooms. I knew something had to change, so I reflected.First, in my context at a small women’s college where we focus on first-generation students, single moms, and undocumented students, I knew that missing class was part of life for my learners. Sick kiddos, broken-down cars, and demanding jobs – some of them full-time – meant that perfect attendance would be rare. It also seemed that my students, who have the incredibly high stress levels that come with all those considerations, get sick more often and more severely. I didn’t want a policy that added more strain on them.Second, my courses are designed to be spirals rather than building blocks; we come back to the same major themes frequently throughout the term, each time from a new angle. I don’t need my students to fully comprehend a concept before we can move on because I know it will come back around and they might latch on better then. This means I can afford some leniency because a student can still perform very well on assessments even if they miss a day here or there.All of this meant that my first instinct wasn’t too far off – a gentler attendance policy works with my content and for my students. But how could I avoid those half-empty rooms? In the end, I did something radical – I asked my students what they thought I should do. I told them that I wanted to incentivize being in class, because a robust learning community makes the content more interesting and memorable, but that I couldn’t countenance a policy that would punish someone for being seriously ill or dealing with a major life event. Within the space of ten minutes, we had come up with a policy that made sense to them and me, and which I currently use. At the start of the term, each student gets a set number of attendance points. If they miss, I take away points… until they prove to me that they’ve caught up on the material. (I record all my classes, so my students watch the video and then show me their notes to get their points back). It’s easier for students to just show up than it is to do the makeup work, but no one’s grade is ever permanently impacted if they have to miss classes. It might not work for everyone, but it makes sense for my courses and context.How have you crafted your attendance policies?

Funie Hsu’s “How Mainstream Mindfulness Erases Its Buddhist Roots” hit my classroom like a bombshell. We had studied Hindu and Buddhist teachings in my sophomore-level philosophy class, and we were ending the semester by discussing the mindfulness movement. I had introduced Mindfulness Based Stress Reduction (MBSR) and we had watched a video where Jon Kabat-Zinn demonstrated the program in action. The students were deeply moved by how he helped people with severe chronic pain in the video, and they loved his caring and gentle teaching persona.Funie Hsu was less impressed, pointing out that white people like Jon Kabat-Zinn appropriate Buddhism without acknowledging Asian American Buddhists and their contributions. They talk about going to Asia as part of the counter-culture movement, learning meditation and mindfulness from Buddhist teachers in Asia, and then bringing it all back to the United States. But Buddhism didn’t come to America in the 1960s. It was brought to the United States by Chinese and Japanese immigrants in the 1800s.My students already looked nervous, and it got worse. Hsu explained that those immigrants and their religion were met with suspicion, racism, and discrimination. But many of their leaders still opened their temples to curious white visitors, and some became mentors to them. Their work has remained largely invisible in the white community, even though many of the famous white teachers were taught by Asian-American Buddhists. And that seems kind of … racist. Hsu writes,Though Kabat-Zinn has practiced with Buddhist teachers himself … his strategic erasure of Buddhism reinforces racial and religious stereotypes in order to appease a white-dominant social structure. (“How Mainstream Mindfulness Erases Its Buddhist Roots,” The Progressive, February 12, 2022)All this seemed … very bad indeed.My classroom was almost all white (except for a Muslim student from Pakistan), and that was suddenly painfully visible to all of us. The students were in shock. They were also guilt-ridden and defensive. Several argued that Jon Kabat-Zinn was a bad man, and other students nodded. They concluded that Buddhism should be left to Asians and Asian Americans, white people shouldn’t explore Buddhism, and they certainly shouldn’t adopt and modify any of its practices in the ways that Kabat-Zinn had. Two guys in the back of my classroom timidly suggested that Kabat-Zinn should get credit for helping people with severe chronic pain cope without opioids, but they were quickly shamed into silence.I wasn’t quite shamed into silence myself, but I might as well have been since my talking had no effect. It wasn’t my finest hour. I paid for it by reading a lot of preachy and one-sided final papers.So how should non-Asian Americans handle Buddhism and mindfulness in our classrooms and our lives? Were my students right that we should just stay away?No, I don’t think so. I may have been more successful in getting students to reconsider if I had asked them to reread Hsu. She writes,Buddhism belongs to all sentient beings. Even so, Asians and Asian Americans have a rightful, distinct historical claim to Buddhism…. It is because of our physical, emotional, and spiritual labor, our diligent cultivation of the practice through time and through histories of oppression, that Buddhism has persisted to the current time period and can be shared with non-Asian practitioners.In order to alleviate the suffering caused by cultural appropriation, we can refrain from asserting ownership of a free teaching that belongs all. We can refrain from asserting false authority and superiority over those who have diligently maintained the practice to share freely with others. And we can actively work to give dana [generosity] by expressing gratitude for the Asian and Asian American Buddhists who have shared their indigenous ways of being as integral expressions of their practice. (“We’ve Been Here All Along,” Lion’s Roar)Buddhism does belong to all sentient beings. But with that ownership comes responsibility. We need to learn the history. We need to seek out and listen carefully to Asian American voices whenever we can. We need to learn from those whose connections to the tradition are deeper than our own, and we need to acknowledge our debts to them.So how might I teach a class that would do all that better?Here’s what I’m trying this semester.We start with mindfulness and MBSR, reading Thich Nhat Hanh and Jon Kabat-Zinn.We then critically examine the mindfulness movement. We read Funie Hsu, learning how Buddhism was brought to the United States by Asians and how it has been received. We read narratives of young Asian American Buddhists (courtesy of Chenxing Han’s work) and notice the wide variety of practices and views. We read Donald Lopez, learning that the mindfulness movement adapts Buddhism in a selective and limited way. We think through the thorny issues of cultural appropriation, and we discuss ways in which we may be able to engage Buddhist people, ideas, and practices in a more respectful way.Only after all that, several weeks into the semester, do we turn to Buddhist teachings.I like how the class is going so far (we’re starting Buddhist teachings), and I just won a big victory. A student from the first class I discussed is also in this one. She was loudly unflinching in her condemnation of Jon Kabat-Zinn last time. I was not happy about having her in this class: I worried that she would make it impossible for the other students to think through the issues. But she is two years older now, and she’s better at nuance. In her midterm paper, she is planning on critiquing her final paper on Jon Kabat-Zinn from two years ago. When I spoke with her yesterday, she was still objecting to Kabat-Zinn’s work, but she had just reread her old paper and found it embarrassing – “it is so all or nothing, so very simplistic.”I look forward to reading what she comes up with. Clearly, I’m not the only one who has learned something since last time.Notes & Bibliography Han, Chenxing, Be the Refuge: Raising the Voices of Asian American Buddhists (North Atlantic Books, 2021).Hsu, Funie, “How Mainstream Mindfulness Erases Its Buddhist Roots,” The Progressive, February 12, 2022.Hsu, Funie, “We’ve Been Here All Along,” Lion’s Roar.Lopez, Donald, “The Scientific Buddha,” Tricycle, Winter 2012.Moyers, Bill, “Healing and the Mind,” Moyers, February 23, 1993, 1:25:30.

Imagine quickly stepping out for a coffee break between classes. It sounds simple enough: latte or mocha? But for international students, especially those with F-1 visas, that seemingly easy choice turns into a mental checklist: Am I carrying my passport? My I-20 form? Do I have a valid driver’s license—if that’s even permitted? Could today be the day I’m stopped and questioned?As theological education shifts into virtual and hybrid formats, many international students remain physically tied to campus to meet strict visa requirements. Dorms and seminary apartments become their main living spaces—where they eat, sleep, and study. Yet in a climate of anti-immigrant rhetoric and possible Immigration and Customs Enforcement (ICE) visits, the usual rule—carry your identification at all times—can feel like a heavy emotional burden.When domestic students pick up their backpacks, they carry laptops, books, and perhaps a snack. International students carry something extra: proof that they belong here, documents that validate their right to study and exist in this country. A simple stroll to the campus café can trigger anxieties like: What if someone demands my papers? Do I have everything in order? Behind these immediate concerns lurks a deeper, more painful fear—do I truly belong in a place intended to nurture my spiritual and intellectual growth?Of course, it’s not only about paperwork. The possibility of being asked for legal documents at any time creates an ongoing stress that many domestic students may never feel. It can negatively impact their class interactions, making them cautious about speaking up or standing out. It’s hard to fully focus when part of you is always on alert.Additionally, international students often encounter explicit and implicit biases—messages implying they’re outsiders, job-stealers, or perpetual foreigners. I’ve spoken with students who describe exhaustion from continually navigating these prejudices, worrying about complicated reentry processes if they travel home, or feeling anxious about political shifts that could abruptly alter their visa status or employment prospects. While their peers confidently pursue internships and research opportunities, international students wrestle daily with layers of uncertainty.As graduation nears, the pressure piles on. Optional Practical Training (OPT) and finding a visa-sponsoring employer can feel like uphill battles in an already competitive job market. Whenever I talk with students about their futures, I sense the stress they carry around from potential bias or outright hostility—an unfair burden during what should be an exciting time.For those of us who teach or mentor—whether or not we’ve ever navigated immigration rules ourselves—that small question, Do I need to carry my F-1 visa papers at all times on campus? opens a window into their day-to-day experiences. It’s a reminder that institutions meant to nurture faith and scholarship can sometimes feel more like guarded checkpoints.Belonging isn’t cultivated by a single individual’s effort; it flourishes within communal care. If we pause to recognize the emotional toll our students carry, we can more intentionally practice radical hospitality. Instead of leaving international students to shoulder their anxieties alone, our campuses could provide accessible legal support and staff trained specifically to handle immigration-related encounters. In our classrooms, we can intentionally create opportunities for students to share global perspectives, fostering empathy and breaking down harmful stereotypes.Institutionally, we might consider advocating for clear campus-wide policies protecting students from sudden ICE interventions and providing ongoing training to equip faculty and staff with a deeper understanding of immigration complexities. Many schools already work hard to support international learners, yet it’s always helpful to ask: What does genuine safety look like here? How do we ensure no one feels compelled to carry the weight of constant legal anxiety?When we truly listen to the question—Do I need to carry my F-1 visa papers at all times on campus?—we’re challenged to see the campus through international students' eyes—a place where daily life in a place they call home can still feel uncertain. It invites us to imagine, create, and nurture educational spaces where every student can learn, engage, and thrive without having to endlessly prove they belong.Thus, this question is not just about legal documentation. It's about belonging, empathy, and our shared responsibility as theological educators to build communities where no student must carry the weight of constant vigilance alone.