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On October 22, 1939, six weeks after World War II had broken out, C. S. Lewis preached to a large crowd of Oxford University students, who were wondering what the point of the academic life might be at that time of international emergency. His address was titled, “Learning in War-Time.” My meditation this afternoon will be much shorter than Lewis’s great sermon, and to some extent dependent on its content. But in view of my present audience and the current world situation, I’m flipping the focus and the title. I’m calling this, “Teaching in Plague-Time.” Speaking as a teacher, I’ve been haunted since the coronavirus pandemic broke out by two rather strong fears. Maybe you have, too. I want to say a few words about each of these fears and to encourage us to face and conquer them. My first fear is that I won’t be able to teach effectively this quarter given that I’ll be using technologies I haven’t yet mastered. I’ve been feverishly revising my PowerPoints, glumly redesigning my Canvas sites, and fiercely cursing the intricacies of Zoom and Panopto. Countless times I’ve asked myself, “How can I possibly teach under these restrictive conditions? How will I ever figure out these complicated programs?” As a teacher, I’ve always been the “sage on the stage,” not the “guide by the side,” but these days I feel more like the “rube on the tube.” I feel silly wearing headphones. I fumble with the Zoom controls. I look at the screen instead of the camera and realize I’m watching myself looking away from myself. Understandable as this fear of pedagogical failure may be, it springs from a deeper source than shame for my technological ineptitude. It springs from the subconscious assumption that my professorial persona is more important than the intrinsic value of the subject matter I am called to teach, more important than the spiritual and intellectual needs of my students. This is more than wrong. It’s sinful. My performance anxiety exposes the vanity that lurks beneath my ineptitude. My conscious fears may subside as my competence improves in coming weeks. But I must repent of my need for my students’ admiration. If you’re in the same boat, maybe these emergency measures will give you, too, an opportunity for spiritual healing. My second fear is that the material I will be teaching this quarter will seem wholly irrelevant to my students given that it seems so far removed from the pressing needs of our time. What have the decrees of the Sixth Ecumenical Council to do with the shortage of ventilators and facemasks? Am I doing no more than offering them a brief diversion from the daily news, or feeding their hope that things will soon be back to normal, or contributing my mite to the completion of a credential they need before venturing into the “real world”? This second fear springs not from my vanity, but from my tendency to forget what Christian higher education is for. Here Lewis’s sermon is very helpful. His audience worried that it was unethical to pursue their studies while Hitler was gobbling up Europe. They assumed that the world situation had changed the academic situation. Here’s what Lewis told them: “The war creates no absolutely new situation; it simply aggravates the permanent human situation so that we can no longer ignore it. Human life has always been lived on the edge of a precipice. Human culture has always had to exist under the shadow of something infinitely more important than itself. If [people] had postponed the search for knowledge and beauty until they were secure, the search would never have begun. We are mistaken when we compare war with ‘normal life.’ Life has never been normal.”[1] Was Lewis minimizing or trivializing the dangers and disruptions of the political situation of his day? No. He was remarking on the ontology of human life as such. True, as Heraclitus taught us, “All things are always changing.”[2] The only constant is flux. And at the surface level, a great many things were changing in 1939, very suddenly and very alarmingly—just as they are today. But if we view human life through the lens of the Christian gospel, this pandemic “creates no absolutely new situation” for us, any more than war did for Lewis and his students. “It simply aggravates the permanent human situation so that we can no longer ignore it.” Yet the pandemic does create a fresh opportunity for us to see the real point of what we’ve been doing all along. It is to engage in, and to invite our students to engage in, “the search for knowledge and beauty.” This search is not an irrelevancy or a distraction. It is an end in itself, an intrinsic good. To be sure, current events provide riveting illustrations of timeless principles and new opportunities for the practical application of those principles. We rightly want our teaching to be “relevant” in this time of worldwide pestilence. Yet there is nothing more irrelevant than relevance, if “relevance” is nothing more than a kneejerk reaction to the immediate and the ephemeral. P. T. Forsyth put it this way: “If within us, we find nothing over us, we succumb to what is around us.”[3] As Christian educators, we must take account of what is changing “around” us, lest we fail to respond wisely and creatively. But as Christian educators, we must not forget what is “above” us—the eternally Good, the abidingly True, and the enduringly Beautiful. The quest for the three great transcendentals is the ultimate aim of all higher learning, as mediated through the particularities of our various disciplines. They are the guises in which God becomes manifest “within us,” and lifts us from our sins and sufferings. And it is our task and privilege to put our students (and ourselves) into daily contact with them. Thus, it is precisely by doing our workaday job as scholars and teachers, as well as we can, that we bring steadiness, sobriety, wisdom, patience, and courage into the grim urgencies of the hour. [1] C. S. Lewis, “Learning in War-Time,” in The Weight of Glory and Other Addresses (San Francisco: HarperCollins, 2001), pp. 47-63. [2] Plato, Cratylus 402A. [3] Peter Taylor Forsyth, Positive Preaching and the Modern Mind (London: Hodder and Stoughton, 1907), p. 47.

The current Covid-19 crisis is an extraordinary example of how knowledge, in every discipline, is expanding globally at an accelerating rate. Within months of the virus’ first appearance, hundreds of research projects were mounted: an examination of its interaction with human genomes, the impact on transmission of various social distancing models, the usefulness of masks and ventilators, potential drug treatments, and so on. Every day, experts modify their understanding of the disease and its impact. This explosion of knowledge is a global phenomenon that is not restricted to Covid-19. Every field of study is constantly being flooded with new data, theories and practices. As a result, no individual can hope to master a field. And, no matter how narrowly a teacher defines a course, its content is inevitably outdated by the first class. What then do teachers really have to offer? When our seminary decided to move into online learning in 2013, I participated in a Wabash seminar to help me design an asynchronous course on 20th Century Theologians. In that seminar, I discovered one of the paradoxical things about online learning: the student has a large portion of the world’s knowledge at their fingertips, but can be paralyzed by its volume. They need help developing skills to hunt down and organize the specific information that matters most for them in their current project. “Tiny talking heads” dispensing wisdom (the content of many early online courses) won’t give them that. Nor will simple Google searches. The Wabash seminar showed us that our job as teachers is to show our students how to hunt: places where their elusive quarry tends to hide, which guides to trust, how to recognize it, make choices, bring it in. Or to use another metaphor, the seminar suggested that we are cartographers and guides. We help students map out a field of knowledge and then hunt for hidden treasure. We give them a satellite view of the landscape, and then drop them into the jungle with a set of experiments, landmarks, and search strategies that may lead them to a mind-blowing discovery. It is these skills that will enable them to find what they need in our evolving knowledge-scape long after I’m gone and my own knowledge is obsolete. There are, however, several challenges to this way of learning. First of all, hunting is hard work. And adult students have many demands on their lives. Often, they register for asynchronous courses because they can work on them in the “cracks” of student life—after work, when the kids are in bed, on lunch breaks and weekends. So adult students may only take up the hunt seriously if the course design—especially its upfront presentation and initial exercises—grip their imagination and fire their passions. They have to feel that this hunt could lead them to something that will make a real difference in the career for which they are preparing. And even still (perhaps especially) when they are convinced of the value of the knowledge, they have frequently implored me to “just tell me what I’m supposed to know!” Secondly, students live in a constant barrage of information from TV, internet, social media and cellphones--especially during a crisis like the one we are in. To stay sane, they learn to filter much of it out. And that’s good--staying focused is important on a hunt. However, students’ particular filters may not be set for the learning they need—their filters may strain out exactly the data most important for their growth. So, part of the teacher’s task is to help students wake up, notice, and critique those filters. I’ve used the “Monkey Business Illusion” on Youtube (https://www.youtube.com/watch?v=IGQmdoK_ZfY) to illustrate the problem. Finally, creating learning maps and discovery exercises isn’t always easy for teachers trained in an older “sage on the stage” paradigm. Often our own hunting skills have been developed intuitively. We know how to find what matters, but it isn’t always easy to articulate the process. Nor is it easy to craft an engaging way to introduce the process to students. I’ve found it enormously helpful to build connections with others who are teaching online. They’ve shared creative apps and mashups for introducing students to the search process and for presenting what they find, and they have been sympathetic guides for me when I too have gotten lost in the knowledge jungle.

I was flailing. I was trying to show my students the different features of the videoconferencing tool Zoom that we’d be using synchronously for the rest of the semester, but I didn’t know how to share my computer screen in such a way that would show Zoom itself. Zoom kept hiding. It was our first day back, and I was feeling frustrated and flummoxed. It was not my best moment as a teacher. Or was it? Many of you may be familiar with the work of Carol Dweck. In her book and professional talks posted online (like this one or this one), she describes two types of mindsets: fixed and growth. A fixed mindset means that students believe their qualities, like intelligence, are innate, unmalleable, carved in stone. I get this from students a lot: “I’m just not a good writer,” as if writers come out of the womb good. (Anne Lamott has something to say about this in her brilliant essay, “Shitty First Drafts,” which I’ve assigned in every course I’ve ever taught.) I get the impression that many of my colleagues think the same about teaching: You’re either a good teacher or you aren’t. But those with a growth mindset believe that abilities can be developed over time, through practice and effort; they don’t shy away from challenges and failures because those are opportunities to grow, rather than revelations of unchangeable imperfections best left hidden. Covid-19, and all the uncertainty and upheaval resulting from its spread, is giving us an opportunity to embrace a growth mindset as educators. How can we do so? One of my approaches has been to demonstrate a spirit of curiosity and openness with my students. I had never used Zoom breakout rooms before three weeks ago, but I wanted to try them out with my newly online class. I thought these rooms could help students do the partner and group work they were used to doing face to face. So, I said, “Hey, I’m going to try something out here; let’s see what happens.” I didn’t know what would happen. We were going to find out, together, as co-learners. I remember, a couple summers ago, I was reading so many books from a certain section of the bookstore that my buddy asked me, “Are you just sitting around reading quasi-philosophical self-help books and should I be concerned?” “Yes and unclear” was my reply. One author I was fortunate to come across during this time was Brené Brown. In The Gifts of Imperfection, she introduced me to a phrase I love: “an aspiring good-enoughist.” Many of my friends are drowning right now in self-imposed perfectionism. One spent hours editing a short recorded lecture before posting it on our LMS. If perfection is our aim, however, we may shy away from the very opportunities that would stretch us and challenge us, forcing us to grow—instead opting only into narrow situations that showcase the talents, skills, and knowledge we already possess. We don’t have to be perfect to be good teachers. We don’t have the time, energy, or bandwidth anyhow. Let us all, instead, be good-enoughists. And, while we’re at it, let’s allow our students to see that’s what we’re doing; after all, they look to us as role models. When my daughter was just a baby and she would hear a loud sound—a motorcycle, a lawn mower, a fire alarm—she would look, not toward the noise itself, but up at me. She gauged how she should respond to the world by how I was responding; if I remained calm, she did too. I think it’s the same with students. If we respond to our inevitable (and they are inevitable) mistakes with histrionics or apologies, students will think something bad has happened and react accordingly. If we take our mistakes and failures in stride, and laugh them off, students just might too; they are generally pretty good sports. Failure, of this kind and on this scale, doesn’t have to be a big deal. (If nothing else, the global pandemic has given us all a sense of perspective.) Now is the time for us to model, good-naturedly, what life-long learning looks like. A final key, for me, in embracing a growth mindset, has been to show what learning after a mistake looks like. The next class session, after the Zoom debacle, I came back and shared with my students what I had discovered. After doing some quick Google searches and consulting Zoom’s very helpful tutorials, I could share my screen in such a way that Zoom itself would show. “Look!” I excitedly said. “Look! I’m doing it!” I’m not sure they were as excited as I was, but they had gotten to see my failure . . . and then they got to see the growth that resulted from it. They saw me, their professor, gain a new skill, just as I was asking them to do over the course of our time together. Humility is hard, and may seem altogether too rare, in the academy. Now is the time to embrace it. We’re all learning, we’re all growing. This pandemic is just making it more obvious.

Like many parents of small children, I responded to the COVID-19 crisis by subscribing to Disney+. One of my first dives into animated nostalgia was with the Pixar short Presto, which initially preceded showings of the 2008 masterpiece WALL-E. I watched with bemused horror as the magician, resolute on performing for the packed house, ignores the obvious pleas of his rabbit for a simple carrot and experiences greater and greater injury as he tries to coerce the rabbit to do his bidding. I was glad my children were already asleep. Before long, I was thinking about how some of my own attempts at improving my instruction over the years might sadly resemble the flailing and desperation of the magician Presto.  Our students are hungry, and we risk failing them–and getting hurt in the process–if we lose sight of this. They are hungry for connection, for community, for security, and yes, for learning. I want to feed their hunger, to give them the carrot that will hold them over until something more substantial is available again. But now that all our interactions have been digitized, I have found myself a bit adrift, realizing that much of my impact in the classroom depends on a persona that I perform. The shift to remote teaching and learning has forced me to reckon with my lingering assumptions about students as an audience. I have always seen myself as a lifelong learner, and a fellow-learner with my students. But now, more than ever, I have become aware that I still often treat students like an audience who has paid good money for a seat and impatiently await my magic making. But, like the animated magician who pulls off his trick only when he finally listens to his rabbit, I am realizing that in this crisis teaching and learning works best when students are full partners in the enterprise. My Presto moment might just be responsible for a lasting shift in my pedagogy toward students as collaborators, even co-conspirators. My religious studies courses serve exclusively general education students, so I cannot depend on students’ background knowledge or preexisting curiosity to energize the classroom. For students without personal connections to any religious practice or traditions, finding religious cultures interesting often depends on finding me interesting. I found in my early years as a full-time instructor that sharing my inner “history nerd” captured the imaginations of only some students. Watching a video tape of myself teaching was a formative moment in my professional development during my first semester on the job. My best attempts at good, provocative, open-ended questions fell flat, and I could see on tape how the intellectual energy I felt did not come through for the students. So I worked on conveying more excitement through energetic physicality, modeling inquiry not merely through thoughtful questions, but also through emphatic gestures and wide variations in the volume and tone of my voice. I stopped being afraid to say–loudly–“What?!” to my own attempts at interpretation. Students responded. Visits to my office hours increased. Course evaluations slowly improved. A persona that initially struck me as a farcical performance became less forced, more authentic. I am sure that I improved other skills as an instructor, but the energy I put into the performance seems to have opened up my creativity as well as my sensitivity to students. To perform in this way forced me to imagine the intellectual and emotional position of my students. It made me seem more vulnerable. It helped me make stronger connections to students. Demonstrating how willing I was to challenge myself opened up new possibilities for students to challenge me, too, and to ask potent questions about religious texts. My new instructor’s persona did not suit all pedagogical circumstances, but it became an important tool in my belt. Just as important, this new professorial habitus made me feel differently about teaching, in ways that improved my instruction in other ways, some measurable and tangible, others not. Overnight, Covid-19 took away my stage, my audience. Initial feedback suggested that nearly 1/3 of my students new quarantined lives would not accommodate a steady schedule of video conference discussions, so I opted for asynchronous approaches. Optional video office hours gave me some opportunities to speak with students face to face, but not every student would “attend” or watch the recordings. I found I could not fit all my expressiveness into a small box on a tablet screen. Discussion forums facilitate authentic discussions of our shared texts, but it becomes impossible to gauge quickly the reactions and comprehension of thirty students to a 100-word follow-up post on one thread among dozens in a forum. But I cannot, like the magician Presto, continue to perform and prestidigitate for an audience because that audience has more important things to worry about under the present circumstances. If learning is to happen now, we must be even more attentive than ever to what students need. On the one hand, this has meant above all simplifying, paring away inessential elements in order to get to the core of my objectives. I have cut down the length of reading assignments; no longer convinced that there is virtue inherent in testing students’ ability to find the important passages in a challenging text, only then to discern meaning in them. I have cut down discussion questions from four of five to one or two as students are discussing asynchronously need a focused conversation so they aren’t talking past one another. But it has also meant jettisoning performance in favor of collaboration, in and through the humble discussion forum. In other words, I have been challenged to accommodate and facilitate students’ intellectual agendas rather than skillfully molding them to my own. This means asking authentic questions, but it also means responding authentically. Without my in-person performance of classroom leadership and inquiry to subtly redirect, I have had to be more honest about when an answer is off topic and needs clarification,. Students’ links to videos or blog posts on a topic, drawn from corners of the Internet I never visit, have forced clearer and more effective conversations about evaluating sources (and about the differences between scholarly and other sorts of discourse). I have embraced the leveling effect of having my replies treated the same way as my students’ by a democratizing Moodle interface. And I have shared my genuine surprise, sadness, laughter, and joy at the insights and compassion students have expressed in plain-text prose of 100 to 250 words. In response to the crisis, I have stopped performing and started dialoging more thoroughly than before. It is an experience that I hope I will be able to translate back into face-to-face instruction, whenever that should return.

During a crisis, we need trustworthy practices. In challenging circumstances, when our bodies are anxious and tense, learners and teachers need a sturdy undergirding to navigate life as thoughts race and emotions fluctuate. At least, that is my view as a pastoral theologian. Ten years ago, Denise Dombkowski Hopkins and I published a book entitled, Grounded in the Living World: The Old Testament and Pastoral Care Practices (Eerdmans, 2010). We briefly explored the unfortunate use of platitudes in ministry; phrases such as ‘it could be worse,’ ‘she is in a better place,’ ‘look on the bright side.’ Clichés and platitudes are superficial thoughts and comments that stifle further exploration as they reduce complexity to simplicity. Proof-texting with the Bible also functions as a platitude. People are not comforted and much harm can occur through the use of these seemingly innocuous remarks. In a time of crisis, we realize how unsatisfying a platitude can be. A few weeks ago, I was interviewed for a podcast on the topic of care during a pandemic. I responded to a question about “rethinking” leadership practices by suggesting we need not “over think.” A former student and current pastor wrote saying how much he appreciated the passing reference. We need practices that can hold us together since many people are, in his words, “operating in a type of panic mode that is causing an overload to our systems.” Platitudes such as ‘this, too, shall pass,’ and ‘God is bigger than this virus’ serve as knee jerk thought responses that prematurely call the question rather than open the conversation. Recently, I was listening to recording of Joko Beck, founder and teacher at the Zen Center of San Diego. Joko died in 2011, but her teaching lives on. She had a no-nonsense, platitude-free style. I became familiar with her teaching while a Ph.D. student in Claremont, California. I relearned what I had heard many times before and seek to communicate in my pastoral care classes: meditation practice helps to release the thoughts that loop in the mind. Meditation is a kind of unloading of the system. Contemplative prayer and other spiritual practices serve a similar purpose: to let go of the thoughts and tap into God’s presence. Psalm 46 calls for calm amidst a creation in chaos and a world in turmoil. “Be still, and know that I am God! I am exalted among the nations, I am exalted in the earth” (v 10). “Be still” means “to stop, desist, don’t do anything.” That’s the heart of spiritual practice: to be still in a world turned upside-down. Even if you cannot be calm, I tell students, at least practice being less anxious than the people in your care. The world teaches us to keep pushing the “thinking” panic button, but pastoral leaders need to model a healing alternative for showing up in the world. That alternative allows for the embrace of our whole experience regardless of whether we are seething in anger at injustice, fearing for others’ and our own lives, grieving losses, or reeling with anxiety. Embodied spiritual practice makes space for it all. I have discovered it easier to foster such practices in the online class. I find myself teaching more boldly. Students can engage freely without being self-conscious. They get credit whether or not they engage the practices, as long as they write a brief reflection. Most students do all of them; a few opt out on occasion. The evaluation method signals their inner authority is what matters. Some probably still write to please me. Overall, though, I trust students to learn through their own meaningful activity. The abrupt shift to online teaching is simply a mirror of a new unknown reality into which we have all been catapulted. I know myself as a co-learner with class participants. I engage the practices, too. I know that being with fear and anxiety is immensely difficult as agitation stirs in my body. I know being present in and to experience takes effort. Yet, I also know from years of practice, that being still puts us in touch with the energy forces at work within and around us. All is quiet in the eye of the hurricane, but getting there/being here is a challenge. Platitudes run roughshod over experience. They put a superficial happy face on matters. Yet another possibility exists. The poet Rumi muses: “Out beyond ideas of wrongdoing and rightdoing, there is a field. I’ll meet you there.” Spiritual practice allows for holding the both/and together instead of denying the negative or forcing the positive. It is the field of being and heart of pastoral caring. Suggested spiritual practice drawn from various traditions: • Sit in a comfortable position • Notice and let go of all platitudes/thoughts/feelings • Focus on your breath and/or sense your heartbeat • Acknowledge what’s happening in your body • Be still for a while I’ll meet you there in the stillness.

The term “pedagogies of cruelty” was created by the Argentine-Brazilian, feminist, anthropologist Rita Laura Segato.[1] Her development of the term has to do with the ways we must learn nowadays to get used to the cruelty of our times. This can be clearly seen in the ways governments are dealing with the SARS-Covid-19. As we have seen, politicians are telling us that this virus, whose first name is always absent, SARS- Severe Acute Respiratory Syndrome, is just a flu and some necessary death will happen in order for the economy to go back to normal if we all want to survive.[2] The perversity of capitalism demands an education based on violence, terror, and cruelty. One that destroys any form of solidarity or empathy. We have to learn to see suffering, cruelty, and death as normal, and even inevitable presences in our times.  Since the liturgies of the state must be liturgies of cruelty, control, and death if it wants to survive, the pedagogies of this capitalistic economic system train us that we must accept any liturgical form of cruelty necessary. In other words, necropolitics needs necropedagogies. Thus, we must get used to the prison system because this is necessary for our safety. We must get used to debt because there is no way to live without debt. We must get used to climate collapse otherwise we can’t get all we want. We must get used to health care offered to some people and not all because the costs are too high to provide for all. We must get used to poor people dying because they have no reason to exist. We must get used to walls against foreigners because we can’t accept all immigrants. We must get used to mental illness because this is a crazy world. These “new” pedagogies of cruelty appear as a continuation of previous pedagogies of cruelty already normalized in our social living: we have already gotten used to the notion of private property, staggering salary differences, lack of rights for workers, use and abuse of women, the need to be constantly at war, and so on. The co-opting of the commons by private sectors have financialized health, education, and the earth, turning what is common into “resources” owned by a few proprietors. Due to that, Segato says we cannot understand the capitalism of our time without thinking about the owners of the world’s richness. The speed of the concentration of wealth is alarming, eroding the world’s entire networks of systems and balances. The case for education is the same. Turned into profit, we must now get used to education being for the few and accept its systems of cruelty. Thus, we must get used to student loans and large amounts of debt because higher education is necessarily costly. We must get used to the gap between schools’ administrators and teachers because, you know, it’s a matter of responsibility. We must get used to working for big endowments that grow off the exploitation of the earth and people because we need to offer a high-quality education. We must get used to paying adjunct teachers less and no benefits so we can compete in the market. The same argument surfaces in Brown University’s president Christina Paxson recent article where she calls for returning to campus this Fall. She says: “The basic business model for most colleges and universities is simple—tuition comes due twice a year at the beginning of each semester. Most colleges and universities are tuition dependent. Remaining closed in the fall means losing as much as half of our revenue.”[3] In other words, school is based on profit and we, the people, not the state, not the government, must pay the price for its existence. It’s simple! We must pay the salaries of high ranking business educators too. Pedagogies of cruelty aim at depleting any source of solidarity and any form of vincularidad, of connection between people, people with animals, and the earth. We must learn to cope with the pain of the other and make sure to pay attention to ourselves since this is a vicious world and we must survive at any cost. Using military strategies of deflating the power of pain of the other, pedagogies of cruelty teach us to look at the death of other and say: such is life, or what can we do, or I am sorry and move on.  Who cares if the largest number of deaths due to SARS-Covid-19 are in poor areas and among minority people? Who cares if black people are dying in greater numbers? Who cares if poor white people are dying? Who cares if migrants are dying in private prisons or if black people are dying in prisons? They are all already expelled from society. What can we do? This is the crux of the pedagogies of cruelty: to take away any sense of agency and political action from us. We are lost. Both main political parties are suffused with these pedagogies even if in different modules and intensities. We feel we have no way to go. When we teachers go to the classroom, we come already indoctrinated by these pedagogies. To care for the students is getting more and more difficult. Both because they are not our business and because we must protect our schools so we can keep our standing. If we can fulfill the “learning outcomes” we are doing our job. The subjectivities of our students paired with their objective lives must be placed in a second plane of awareness. At the end, they are on their own as we are on our own too. We can lose our jobs at any time. Unknowingly, we reflect in some way or another, these pedagogies of cruelty in our classrooms. Our task then is to constantly raise a sign and scream: NO! we must continue to be in solidarity! We must continue to create bonds of affection and care! We must keep the threads of vincularidad, of connection, of mutual belonging. We must join other groups and expand the public spaces that have been encroached on by capitalism. We must foster communities of alterity, of other forms of living, thinking and relating to life. In Latin America, there are many communities who live on the exteriors of our systems: indigenous, quilombolas, raizales, palenqueras, communities led by women in the Amazon and the Zapatistas.[4] They are the deepest target of pedagogies of cruelty, for they still hold a counter narrative to the system. However, they are the ones who can teach us how to resist, how to create pedagogies of affection, of relationality, of vincularidad, of production of collective means of care and a common life with other people, species, and the earth. The task at hand is immense or even impossible. But as somebody said: Who said the impossible wouldn’t be difficult? [1] Pedagogies of Cruelty is a development of Hannah Arendt’s political education in Hanna Arendt, Origins of Totalitarianism. Segato understands the current form of ‘capitalism of cruelty’ as one that creates forms of education to keep the edifice of the system protected and moving. In her words, “the pedagogy of cruelty is the system's reproduction strategy… which is “absolutely essential to the market and capital in this already apocalyptic phase of its historical project.” in Rita Laura Segato, Las Nuevas Formas De La Guerra Y El Cuerpo De Las Mujeres (Argentina: Tinta Limón, 2013), 23, 80 [2] Trump’s Deadly Mistake In Comparing Coronavirus To Flu, https://theintercept.com/2020/03/25/coronavirus-flu-comparison-trump/?comments=1; Texas lt. governor on reopening state: 'There are more important things than living,' https://thehill.com/homenews/state-watch/493879-texas-lt-governor-on-reopening-state-there-are-more-important-things; Chris Christie argues for reopening economy because "there are going to be deaths no matter what," https://www.cbsnews.com/news/chris-christie-reopening-economy-deaths-no-matter-what/ [3] Christina Paxson, College Campuses Must Reopen in the Fall. Here’s How We Do It. https://www.nytimes.com/2020/04/26/opinion/coronavirus-colleges-universities.html [4] Eliane Brum, The Amazon Is A Woman, https://atmos.earth/amazon-rainforest-indigenous-activism-history/

Serving as both a campus pastor and an adjunct instructor, I know that web-based teaching can feel disconnected for the students I'm called to serve. I'm also not satisfied with this reality. Thankfully, neither are my colleagues. Together, we're learning how to better design our web-based content to move from online teaching to digital formation. Formation is teaching that is received and incorporated into the development of a student’s knowledge, skill, vocation, or identity; all formation includes teaching, but not all teaching results in formation.  My desire to teach at the college level came from a yearning, even a calling, to connect with students in their critical years of identity development and vocational exploration. I want to empower them with reason, wisdom, and knowledge that they might find not just lucrative careers, but rewarding lives. In other words, I desire to teach in a way that promotes formation. Online education doesn't change that intent, but it surely changes the methods.  • Relate your pedagogy to student's priorities. Many of my students now have entirely different schedules than when we were all on campus. Some are out of work entirely, while others are working twice as many hours in shipping centers and grocery stores to make up for job loss experienced by other family members. Expecting everyone to be available at the time we agreed upon when the world wasn’t in the midst of a pandemic doesn’t work with the entirely different set of priorities that have emerged for them—and for us. Adjusting some class times and providing asynchronous modules has been essential in retaining student engagement. • Reformat your office (on campus or at home) to enhance engagement. There are many content creators who have helped us think through simple logistics to make recorded and live interactions more engaging to your audience. This short and particularly helpful clip from the VlogBrothers offers some insight into space, lighting, and equipment. Helping your students see your face, hear your voice, and appreciate your context provides multiple points of connection for those on the other side of the screen. • Augment--or avoid--information dumps. Information dumps are a mixed bag. For many of our courses, a certain amount of information is essential. Many of us are used to giving that information via lectures, while others utilize activities in class that require creativity. While it’s relatively easy to record a lecture for students to watch, that doesn’t necessarily promote content retention. Youki Terada provides a helpful literature review and provides five strategies to promote increased cognitive recall. I’ve found success with two of those suggestions in particular. ◦  Peer-to-Peer engagement, a common tool in physical teaching, can still be accomplished in online learning. If meeting in a synchronous class, technology like Zoom allows educators to separate the class into smaller groups to promote discussion among peers and then return to the larger group for a report back on their discussion. In asynchronous models, additional assignments to meet outside of the lecture and reading provide students a similar opportunity. Students can record brief summaries of the conversation and send them to the instructor. This increases their repetition of the information as well as provides accountability for participation.  ◦  ​​Incorporating images with teaching helps many types of learners access an additional reference point for the essential information. I’ve had particular success utilizing a core image to guide a theme, sometimes for one class, a section, or even an entire semester. This provides a sort of touchstone, to which other selected images then relate. One hint here: too many images can become distracting and reduce student interest. I only utilize images--and, at times, videos--for major themes in any given class (usually about 3-5 per class).  • Gamifying still increases engagement. My mother-in-law, Kim Conti, is a math whiz and Senior Lecturer with SUNY-Fredonia. She taught me the wonders of Kahoot, a learning platform she’s used to rave reviews in her classroom for courses like Math for School Teachers. Quizlet, another resource she commonly uses, reports that 90% of students who use it earn higher grades. These tools allow users to utilize content created by other professionals or create their own games. Initially designed for use in a physical classroom, they’re introducing new features for web-based interactions.  In all of this, it’s important to remember that alternative delivery methods aren’t lesser delivery methods. We may, however, have less skill at these methods, which requires more of us to learn and employ new ways of forming our students. That, then, is the key to doing this all well. Simply taking all of our in-person content and deploying it in the easiest fashion (for us) on the web can be called online teaching, but it doesn’t necessarily promote digital formation. In periods of crisis--and indeed, in all eras of education--we ought to design courses in ways that promote true formation. The best online teaching utilizes web-based tools to create points of contact that foster digital formation. The above suggestions can enhance our practices in ways that promote digital formation through our delivery of online teaching.

In a previous post on this blog, I reflected on a common misperception among students preparing for ordained ministry and other leadership roles in Christian community: that studying theology in a formal sense is not of obvious utility in pursuing and exercising one’s larger vocation. I offered several reasons why that might be the case. And I described an assignment I had developed and used for the first time as a result of participating in the Wabash Center’s Teaching with Digital Media workshop. This project entailed making and sharing memes on theological themes and then reflecting on what was learned through that exercise. The goal was to give them a concrete experience of selecting specific theological concepts to communicate to a specific audience in order to elicit specific formational outcomes. The assignment required students to do small-scale, but active, public theologizing and employ techniques of metacognition to help them perceive more clearly the need for solid theological grounding as part of their formation and, by extension, for the formation they will be responsible for in others. For this semester, I created an assignment that amplified that intention by requiring them to offer a bit of formal theological instruction in a more direct and standard mode, but still in a digital form. The prompt for the assignment was this: Imagine that you are the rector of a program-sized parish. In substantive conversation with at least five readings assigned [in the previous unit], create a 5–7 minute presentation to teach your clergy staff about how one’s eschatological imagination can be a resource when engaging those of other faiths or of no faith. Create a TED-style talk, a narrated PowerPoint, a VoiceThread, or a video of another kind that your staff can view on their own time. It must include video, sound other than just your voice, and still images. Think carefully about what it is you want them to know and tailor the use of the technology to ensure that it is communicated to them clearly. Focus on the theology at the heart of your teaching. Ground your theology in the sources and be sure you let your hearers know when ideas are not your own, especially if you quote anyone’s writing. Students were given a deadline by which these presentations needed to be complete. I then posted them as separate threads in a Moodle forum open to the class. There was then a second deadline by which each student was “required to have watched all of the presentations and to have made substantive comments of a theological and/or pedagogical nature on at least three of them.” Finally, there was a third and final deadline by which students were “required to have replied thoughtfully to all comments made” on their work. I then viewed all the presentations and read through the discussions, and I assessed the projects based on a previously provided rubric of seven criteria, each with four levels: above standards, meets standards, near standards, and below standards. The seven criteria (with the maximum number of points earnable for each indicated in parentheses) were: use of sources (30), original and critical thinking (15), structure of presentation (15), pedagogy, meaning the clarity and achievement of the presenter’s learning outcomes (10), required elements (10), comments on peers’ presentations (10), and responses to peers’ comments (10). Interestingly, students were less intimidated by this assignment than by the meme assignment. Presumably, this has to do with the medium: all students have experienced an instructional presentation online, but not all are familiar with the syntax and culture of meme-making. During the Wabash workshop, we were encouraged to assign multimedia projects of this kind with very short time durations. Nearly universally, however, students bemoaned not having enough time to communicate all they wanted to say, wishing they had been able to provide more nuance in their presentations. I was surprised, but gratified, by this. Next year, I will increase the time limit, but I will also warn them that more time means a greater temptation to wander too far from the central idea the presentation is meant to communicate and that they must diligently maintain that focus throughout. The extent to which most students readily grasped the importance of providing ongoing theological formation for their clergy staff was highly gratifying. They attended to that task with rich creativity, substantive theology, and an inviting personal presence. As teachers-to-be, I think it was useful for them to see themselves and their colleagues in this role. Students were eager to discuss pedagogy in the forum, but a little less forthcoming about their specific theological choices. As the one evaluating and providing feedback on their approaches to the theological formation of others, I would like to know more about that and I will ask for more detail about that in the future. Overall, the use of digital media in connection with this assignment appears to have ignited the imaginations of the students to think about doing theological formation in the milieu they are most likely to do this in their careers: the parish. Education in formal theology in the seminary is meant to equip students for bringing the riches of the theological heritage and discipline to bear in the work of ministry. This assignment seems to have contributed well to that outcome.

The Pandemic Amidst shelter-in-place orders and the hasty swap of physical classrooms for virtual learning spaces, it is clear that Covid-19 is being taken seriously by institutions of higher learning; daily, they are learning to re-shape themselves. Summer courses are going virtual as the duration of national isolation measures are still unknown. It is becoming more likely that a society in flux will delay the return of a “normalized” education system as distancing may continue well past the summer months.[1] Educators learn a number of lessons when thrown into pedagogical precarity and novel teaching circumstances. The first is not to master Zoom’s many features, nor protest the abrupt pedagogical transition,[2] but to closely examine what this moment reveals about their students.[3] This has been the case for me. The first week of teaching-online, the disposition of my class felt strong. Too strong. I questioned the fortitude emanating from many of them—the majority Black. I knew they were experiencing the same pandemic as the rest of the institution. Their tenacity was both admirable and alarming. Many of my students were ready to dive into the new format and keep going. This was their habit; they willed themselves to keep moving because they have always had to, because they have never had the choice of being considered “enough” to have a different response to crisis. No matter the circumstance, even a global pandemic, many had come from a culture of persistence and knew how to respond dauntlessly to tragedy. It was stitched into the fabric of how they knew how to be. The Predisposition This display of scholastic perseverance is racial, historical, unjust, and the aftershock of generational trauma. Many of my students have normalized being in a perpetual state of crisis. But the danger in this is that they rehearse how to feel and be; they do not quite let in what they actually feel, how they actually want to be in this moment. This barrier to them feeling the fullness of their personhood and humanity needs to be toppled. The truth must be named: teaching minoritized students during a pandemic is drastically different than teaching privileged ones. In my class’s case, all of my Black students had a "making a way out of no way" mentality. They assumed a pandemic could be added to the list of traumas they have experienced, witnessed, or accepted as their legacy. The idea of suffering towards one’s success has been concretized in their imagination as descriptive of what their lives should entail. Black students are used to trauma in every area of their lives, including education. Although this pandemic is significantly disrupting their lives, their mentality is to make it work, find another way, hustle, suck it up, and take it on the chin, rather than lament, rest, and most importantly, ask for the leniencies, grace, and benefits other peers are requesting. Though in class they argue passionately for equity, when it comes to tangible opportunities, many Black students do not feel it worth asking for what others are receiving; history has told them their asking is futile. This pandemic is uncovering how truly disturbing the disparities are. Historically privileged students unaccustomed to this level of stress exist on a completely different ontological plane than their minoritized peers. For them, extreme stress is the norm. For privileged students, extreme stress is a disruptor. Minoritized students adopt the “make a way out of no way” posture because hardship is not new, is not jarring. This should alarm instructors. For too many minoritized students, pandemic trauma feels no different in their bodies than the other traumas they have experienced on a normal basis. Responses from privileged peers can then be infuriating for weary-but-way-making-minoritized students. They have never had the option for an entire educational system to respond mercifully or so drastically to their fiscal, familial, or personal traumatic experiences. Mercy in the time of a pandemic, to some minoritized students, can look and feel like privilege.  A Counter-Response Educators need to encourage their students who have experienced historical neglect to allow themselves to feel the weight of this moment, to not tirelessly fight through it. We must grant them permission to reimagine strength and productivity. We must grant the humane treatment they have become resentful seeing granted to others and not themselves. We must help them understand that “success” is in the fullness of feeling the moment and letting our bodies, minds, and souls react how they want. We must, in our own respective platforms, change the metrics of achievement to focus less on succeeding, and more on simply arriving.[4] Our job is to impact how our students receive information; what greater place to begin than within. [1] Ed Yong, “Our Pandemic Summer,” The Atlantic. https://www.theatlantic.com/health/archive/2020/04/pandemic-summer-coronavirus-reopening-back-normal/609940/ (Accessed April 17, 2020 [2] Rebecca Barrett-Fox, “Please do a bad job of putting your courses online,” Rebecca Barrett-Fox (blog), Accessed April 17, 2020, https://anygoodthing.com/2020/03/12/please-do-a-bad-job-of-putting-your-courses-online/. [3] Nicholas Casey, “College Made Them Feel Equal. The Virus Exposed How Unequal Their Lives Are,” The New York Times. https://www.nytimes.com/2020/04/04/us/politics/coronavirus-zoom-college-classes.html (Accessed April 17, 2020). [4] Paul Ollinger, “Your Only Goal is to Arrive,” Forge by Medium. https://forge.medium.com/to-survive-the-quarantine-change-your-metrics-e345d79be14b. Accessed April 17, 2020.

In March 2020, when colleges and universities across the United States and the world started rapidly moving all of their courses online, a few colleagues reached out to me to ask about best practices for online teaching. I have been studying online teaching and learning for over a decade and can provide links for inclusive online course design, peer-reviewed academic articles, and handy best practice takeaways. But the truth is, what we are dealing with right now is not a “best practice” scenario. Now is not the time to try to do everything you might if you had the time and mental space to plan for an online class. Nor can we act as if there wasn’t a pandemic going on. What we are doing right now is emergency remote teaching. Does anything we knew about online teaching in the before time transfer over to this crisis scenario? In a word: yes. The most important and consistent finding in all of my research has been that making real human connections with students in online classes leads to better outcomes. This is a lesson that not only still applies, but is more important than ever. Building Rapport with Students When faculty make an effort to reach out and connect with students, or build rapport with them, their efforts have a powerful impact. When a student has a positive relationship with their instructor, they are more likely to stay enrolled in the class, to earn a better grade, and, ultimately, to graduate. When it comes to online teaching, however, many institutions and faculty members spend most of their time concerned with technology and far too little on human connection. The vast majority of institutional training programs focus on mastering the Learning Management System. Even in the midst of a pandemic crisis, many faculty members are concerned about uploading professionally-edited videos or learning how to use Zoom.   Being able to use technology is important, but once basic functionality is achieved, the focus should be on connecting with students. In a recent survey of thousands of students at the University of Arkansas at Little Rock, only 15% of students said that they wanted their professors to be producing interesting and engaging content right now. More than twice as many students (31%), wanted professors who were available and answered their emails. The most popular response (42%), was professors who were flexible with assignments and deadlines. Thus, I would argue that the most important thing professors can do right now to ensure their students’ success is to connect with them on a human level. Techniques for Building Rapport How can we build rapport with our students? Both long-term and short-term teaching experiments offer a few key strategies. Ask for feedback. Students want to know that you care what they think. Connect with students through a short survey or even just adding an extra question onto the next quiz. Something as simple as “What do you want to ask me?” or “What can I do to best help you right now?” sends students a signal that you care about their input. Send personal emails. Taking the time to personally reach out and check in on a student can make a world of difference. This can be time consuming, so start with the students who haven’t show up for class in a while and may be struggling. There are mail merge tools available online that can enable you to reach many students without a lot of work. Humanize yourself. If your class just moved from face-to-face to online, you already have an advantage. Your students know you are a real human being and not just a grade-generating robot. You can further humanize yourself by leaving markers of everyday life in your videos—don’t edit it out when your cat jumps on your lap or your toddler asks for a cookie. Your students may have cats and toddlers too! These moments help them see you as a real person they can connect with. Be flexible. The situation we are dealing with is not business as usual. Communicate to your students your flexibility on deadlines, adjustments you are making to the syllabus or assignments, and your understanding of what they are going through. Make sure they know that you are willing to work with them. Looking Ahead Building rapport with students is more important than ever during this crisis. But the empathy and understanding we are fostering now are attitudes we need to take with us into future classes as well. Right now, everyone is in crisis, so it is easy to be compassionate. But every semester, some of our students will experience personal crises that are at least as disruptive at Covid-19. If we make real human connections with our students, we will be ready to help them be successful in our classes no matter what challenges they face. [caption id="" align="alignleft" width="695"] Students at University of Arkansas Little Rock, photo credit: Larry Rhodes.[/caption]