Resources

This is an edited transcript of a conversation between two founding women on the delights and demands of teaching and learning within and beyond traditional institutional life, facilitated by Lisa M. Hess of the journal's Editorial Board. The conscious feminine practices of a women's writing school, Women Writing for (a) Change (Cincinnati, Ohio), created the circle-container for the sharing of words and wisdom. Narrative, pedagogical, and organizational issues arose as the circle listened and examined the realities of contributing as a woman in higher education, yesterday and today.

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.

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.

A commitment to empathetic understanding shaped the field of religious studies; although subject to critique, it remains an important teaching practice where students are charged with the task of recognizing, and perhaps even appreciating, a worldview that appears significantly different from their own. However, when the focus of the course is historical trauma there are significant epistemological and ethical reasons empathetic understanding may not be our best pedagogical strategy. Drawing primarily on my experience teaching a general education class “The Holocaust and Its Impact” at California State University, Bakersfield, I advocate replacing empathetic understanding with engaged witnessing as a pedagogical framework and strategy for teaching traumatic knowledge. To make this case, I delineate four qualities of engaged witnessing and demonstrate their use in teaching about the Holocaust.

This essay presents Moses, the protagonist of the biblical books of Exodus and Deuteronomy in the Hebrew Bible, as a playful but generative metaphor for current teaching practices and experiences in higher education, including my own. Among numerous similarities (such as the fact that Moses, other teachers, and I are all bound by context), the most humbling insights come from Moses's role as a mediator or intermediary. It is a role that we also inhabit – standing, as it were, between our students and the knowledge of our discipline – and that we might consider further, particularly in terms of our responsibilities.

One page Teaching Tactic: in an introductory Biblical Hebrew course, students master one word, study passages in which it occurs, and preach on it.

One page Teaching Tactic: in groups, students perform roles of different theorists as they discuss case studies in ministry.

One page Teaching Tactic: a series of student pairings discuss questions about religious identity in a World Religions Course.