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When my first-year students write bad papers, I assume they are bad writers. If they don’t revise, I assume they don’t want to do it. If they don’t pay attention, I assume they don’t care about my course. Again and again, I assume that my students’ actions are based on conscious decisions, that they flow from their characters, and that they express their values. I should know better, given what behavioral science has taught us about human decision making. People often don’t act rationally. We’re easily knocked off course. We fail to sign up for retirement plans even though they are great deals; we take the elevator instead of the stairs even when we’re trying to get in shape; and we eat junk food we don’t like that much just because it is there. Talking to my students gives me the distinct impression that they are typical human beings. They don’t decide to underperform in my class. Stuff gets in the way. Those bad papers were written in a rush at 3 a.m. the night before they were due. My students look uninterested not because they dislike my class but because they are freaking out about their financial accounting exam. Many of their actions aren’t based on conscious decisions, they don’t flow from their characters, and they don’t express their values. Things just sort of happen. So, can we make better things happen instead? Like, better papers? Sometimes. Many of the factors that influence our students’ performance are of course outside our control. I can’t stop COVID-19, I can’t fix my students’ mental health issues, and I can’t make all the scary political stuff go away. I can only be aware of how they affect our students (and me) and find ways to work with and around them. And I can tweak the situation in my class, nudging my students towards doing the right thing. Richard Thaler coined the term “nudge,” and he describes it as an intervention that “gently steers the individual towards the desired behavior.” The classical example is saving for retirement. Informed by behavioral science, many retirement plans now automatically sign people up unless they actively opt out. Nudges abound in our society. To encourage people to take the stairs, make them attractive and well-lit and place the elevator off to the side. To encourage us to watch several episodes of Bridgerton back-to-back, autoplay them. An effective nudge makes it easy for people to do what we want them to do. Nudges work. How can we use them in our classes? So far, I’ve used them mostly around writing. In despair over all those 3 a.m. papers, I have started requiring drafts in all my classes. They are due a few days before the actual paper, they count for almost nothing, and I don’t read them. I tell the students that I assign drafts to force them to start the papers earlier and explain why starting early is useful. They can opt out at minimum cost, but very few do. And the papers turn out better. Once I started requiring drafts, I also noticed that I encountered less plagiarism. I suspect it is because my students really aren’t bad people who think cheating is OK. When they plagiarize, it’s usually a last-minute decision, made in despair at 3 a.m. Eliminate that last minute panic, and students are less likely to plagiarize. I’ve also started using nudges to get weaker students to ask for help. Here’s a recent triumph: This spring, I had a student who kept doing poorly on his papers and didn’t seek out help. I sent him a brief email: Your writing needs work. Would you like some help figuring out how to do it? I’m happy to help; just email me back if you’re interested. I heard back within ten minutes, he got help, and his next paper was a C+ instead of a D. There was nothing magical about the words in my email. I had written the same thing on his graded papers, and I had said it to the whole class. The email was more effective nudge because it made it so easy to reach out for help: Just click reply and write “yes please.” I used to think that this type of approach was paternalistic and enabling. Students should choose to ask for help, they should plan their own time, and they should suffer the consequences when they don’t. And if they are the sort of people who cheat, let them—and then punish them harshly. I keep backsliding into that way of thinking, and I have to remind myself that I know better. People aren’t fully rational, and situations affect behavior. As Thaler points out, we and our students are being nudged all the time -- by advertisers, friends, and social forces. Many of these nudges are in directions that are bad for us. Given that, why not be intentional about using nudges in a way that might help students pass their courses? Using devices like nudges seems especially important since there is an equity issue at play here. Some students don’t need nudges and guidance as much because they feel at home in college. They find it easy to ask for help from the professor; they have been taught good study habits; they have had stellar writing instruction. But others don’t and haven’t. If I avoid nudging my students, I make it harder for those who desperately need guidance in order to succeed. I don’t want to do that. It’s hard enough for them already.     Sources: ·      John M. Burdick and Emily Peeler, “The Value of Effective Nudging During COVID,” Inside Higher Ed, February 23, 2021. ·      Dan Harris, interview with Richard H. Thaler, “How to work around your own irrationality,” 10% Happier podcast, episode 402, December 6, 2021.  ·      Daniel Kahneman, Thinking, Fast and Slow (New York, NY: Farrar, Straus, and Giroux, 2011). ·      Richard H. Thaler and Cass R. Sunstein, Nudge: The Final Edition (New York, NY: Penguin Books, 2021). ·      Shankar Vedantam, “Think fast with Daniel Kahneman,” Hidden Brain podcast.

“...it’s easy if you try.” In fact, it is not easy for me to imagine no grading. But I’m trying, colleagues. I’m trying really hard. I’m not talking about being finished with this spring term’s grading, though that would be nice, too. When I say, “Imagine there’s no grading,” I mean imagine learning without grades. Okay, wait—don’t go anywhere! How about, imagine learning with fewer grades. Or finally: imagine a learning environment that is designed to encourage learners (and instructors) to focus more on learning, and less on grades. When we put this imagination into practice, we are Ungrading. I’m not doing away with grades and grading. I have invested decades into discovering and sharing grading practices that are more equitable, more just, less biased, and more accurate than many of the grading practices I learned from my own instructors. However, these very discoveries have led me into practices that many describe as ungrading: more formative evaluation and less summative evaluation; peer learning via peer review; more narrative and collaborative evaluation processes; and more openness to surprising demonstrations of learning. This unpredictability of learning is one of two experiences that, today, urgently persuade me to consider more committal practices in Ungrading. Put simply: Learners come from everywhere and are going everywhere. Learners come from everywhere, and therefore, I have very little idea what prior experiences and insights they are pouring into the learning that they mix. (“Constructivism” is a theory of learning holding that learners construct understanding by integrating new information with prior knowledge.) If learners come from everywhere (and bring anything), then how can I be confident in one-size-fits-all grading strategies that presuppose that I already know what “learning” will look like? What is more, learners are going everywhere, and therefore, I have very little idea what an application of learning might look like in their imagined present or future contexts. If learners are going everywhere (and might need anything), then how can I be confident that I already know what a successful application of learning should look like? This is to say: do my evaluation processes have ears? Are they open to challenge? Do they invite surprise? The second experience that today urgently persuades me to evaluate grading more critically is my experience of trustworthiness in learners. This is not a new experience of course, but is fresh on my mind, in part because of a new experience, and in part because of fresh reflection on a frequent experience. This spring, I taught a class that my institution designates as Pass/Fail. Learners responded weekly to a pair of prompts calling on them to engage the readings of the week in particular ways. The rubric for these weekly prompts was unchanging through the semester, and learners got the hang of it all quite early. At that point, I wondered whether student submissions would become minimum-effort, “paint by numbers” exercises in tedium, but things proved otherwise: overwhelmingly, learners engaged the course materials in authentic, often risk-taking ways that showed more than the necessary commitment of time and attention. This was true not only for the habitual overachievers, but also for those learners who had had the most trouble getting the hang of things early in the term. The prior semester, I taught my usual Intro course in my subject matter (Hebrew Bible/Old Testament). This was where I encountered a by-now-familiar phenomenon: the learners became more enthusiastically engaged with the material in the last weeks of the term, once (as an intentional result of course design) most student’s final grades were more or less established. Learners would go on to take low-stakes, short assignments and stretch their creativity, taking provisional ideas out for a spin and testing their own limits freely. Countless times I have reflected, “It’s amazing what’s possible once they feel like their grades are more or less set...” without considering what an indictment that is against the basic presupposition that grading is necessary to coerce performance. Why in the world am I not doing all I can to create those liberating conditions as early in the term as possible? Why am I not doing more to get grades out of the way of learning? This summer, I am once again taking my aspirations as an instructor to the notion of Ungrading. Discover more about Ungrading by reading Susan D. Blum (ed.), Ungrading: Why Rating Students Undermines Learning (and What to Do Instead), Morgantown, WV: West Virginia University (2020). Find active, up-to-date, practice-based discussions about Ungrading by searching Twitter for the hashtag #ungrading.

My fall 2021 “God and the Human Person” students had just read M. Shawn Copeland’s excellent piece “Scripture and Ourselves: Reflections on the Bible and the Body” and were having a rich discussion on the goodness, beauty, opportunities, and limitations of the experience of being “body-persons.”[1] Every time we engage that piece, I am shocked anew when students, especially young women, report that they have never heard that God values bodies and calls us good. Despite what some Christian traditions have held, Copeland reminds us that according to Scripture, according to God, it is good to be body-persons in our particularity. In the second creation account in Genesis, we read that humans are made from, and made to work, the soil. Our embodiment is good and it is also connected to the dirt![2] During a lull in the conversation I spontaneously walked to the edge of the patio, reached over the red brick wall, and plunged my hand into the flower bed. I pulled out bright yellow and white threads binding the soil and woodchips together: “What is this beautiful structure and what is it doing here?” I asked. It was mycelium, root-like fungal threads—hyphae. Unbeknownst to most, the life and thriving of such organisms are integral in subterranean ecologies and are vital ingredients for what happens above the soil, too. Fungi play a vital role in decomposing organic matter. I replayed that object lesson during Lent this past semester. Such organisms return us to dust, too, giving us back to other creatures (Ecclesiastes 3.20). My outside classroom invited such serendipitous teaching moments again and again during the past two years. Without a ceiling sheltering us, away from the artificial light of flickering screens and in the blinding brightness of the sunshine, none of us could forget or ignore our embodiment. With no walls the breeze caressed our skin, sometimes a few raindrops threatened to send us scrambling inside. We dressed in layers or brought blankets on cool but warming days. On early fall semester days and during late spring semester days we wore hats and sunscreen or put up shade canopies. Being outside forced us to heighten our attention to the weather and changing seasons to better know our place and its natural rhythms. Even while standing and sitting on a built environment, the brick patio where my class met, being outside literally grounded us. The openness of the classroom to the sky above also signified our capacity for self-transcendence and growth in knowledge of ourselves, God, and God’s world. Our growth in knowledge of ourselves, God, and God’s world is always embodied, always grounded, of course. But the goodness of that fact, and even the goodness of our limitations, can be communicated outdoors in ways that it cannot be while inside. The week after we talked about embodiment in “God and the Human Person” we discussed interiority, consciousness, and ways of knowing. To exhibit the linkage between inner and outer, consciousness and sensation, most days I played instrumental music at the beginning of classes for prayer time. I invited students to close their eyes, to recall that we are always in God’s presence and that God is for us, and to attune themselves to their breathing, the music, and the sounds of the breeze and birds. The pivot between sensation and inner quiet served the work of attending both to our bodies and our minds.[3] Some days playing children, noisy lawnmowers, or gusty winds made the planned intellectual work of my classes difficult or even impossible. Despite my frustrations with such “distractions,” each served as a poignant reminder of the privilege of intellectual work, of its value, of its limitations, and of its relationships to “real life.” The “distractions” pressed in on us, and through them God taught me (and my students tell me they are learning this, too,) how we are not objective points, atoms bouncing around off one another, but are enmeshed in communities with other body-persons, communities including other nonhuman creatures, in worlds of meaning shaped by social and cultural assumptions and infrastructures. We always learn our capacities and limitations as body-persons in such communities, after all. My next and final reflection on learning and teaching without walls will explore how being outside helped us to recognize and attend to such communities.   [1] M. Shawn Copeland, “Scripture and Ourselves: Reflections on the Bible and the Body.” America: The Jesuit Review (September 21, 2015). [2] On how we are “soil-birthed and soil-bound,” see Norman Wirzba, This Sacred Life: Humanity’s Place in a Wounded World (New York, NY: Cambridge University Press, 2021), 65-67. [3] The first few times that I utilized music for prayer time, though, we dove straight into difficult discussion. I quickly discerned that the transition was too abrupt, akin to emotional or intellectual whiplash! I devised a buffer time of standing and stretching following the music/prayer time and preceding discussion.

It’s no fun lecturing to blank stares. As a church historian in an undergraduate institution, I teach quite a few general education classes to students who come to me ready to “do their time.” Thankfully, I stumbled upon a unique learning aid that has helped me bring to life some previously disengaged students The Reacting to the Past (RTTP) historical role-playing games have been all the rage these last few years in higher-education and have helped radically increase student engagement in my own courses. There are a variety of games available, many of which are well-suited for religious studies and Christian higher education. While studies show increased overall student engagement, it’s the games’ effect on student leadership that caught my interest this semester.[1] With student permission granted to share this story, I’d like to talk about how playing the RTTP game helped “Sam” transition from passive to active learning through his leadership role in Rousseau, Burke, and Revolution in France, 1791.[2] Leadership Self-Assessment Let me start by saying that I was not expecting Sam to become our RTTP star player. While he made a few insightful comments during the class, he struggled with turning in work and general participation. I had quite a few blank stares from Sam from the back of the class. This semester I had my TA choose who would play what role in our RTTP game. Each student completed an online questionnaire that helped gauge their interest, experience, skills, and limitations. They had the opportunity to state if they would be open to a leadership role or had experience in a range of areas such as student debate, event planning, or gaming. This TA had no knowledge of the students in the class other than what she found on these sheets, which allowed her to make an unbiased choice of who would receive what role. The crowd leader in our game was the historical character “Danton,” a key role that needed a strong leader. Based solely on his self-assessment, my TA assigned Sam this part. It was a risk for me to let it stand—the game really needed this character to shine—but I trusted Sam’s self-assessment and I am so glad that I did!        It turns out that the blank stare from the back of the class was masking a passionate leader. My previous lectures elicited a few comments from him, but nothing substantial. Now, all of a sudden, I had an excited student—when he received his role, he literally bounced out of the classroom. Moving forward, he came to class prepared, rallied his faction, made strategic plans, and worked outside of the classroom to meet his faction goals. His speeches were passionate, logical, and contained the necessary primary source material. He brought his “A-game” and helped lift the rest of the class with him. At the end of the game, his classmates voted for him as the strongest player. Removing Teacher Bias There’s a lot that could be said about how this highlighted Sam’s natural leadership abilities and buoyed his self-esteem, but teacher-to-teacher, I want to share this: Sam was able to lead and shine because my own potential bias was removed. He said he was a leader, my TA believed him, and that was that. There was no checking of attendance or grades, no memory of how often he had engaged in classroom conversation. The whole class benefited when I trusted the student’s self-assessment. The heart of RTTP pedagogy is pulling the professor into the background and letting students take the lead. However, we still steer things from behind the scenes, perhaps most importantly in role selection. Some professors just pull names out of a hat, while others hand pick roles. For myself, it was through the adaptation of another professor’s student pre-game questionnaire that I was able to land somewhere between these two options. Previously, I had used the questionnaire and selected roles based on student responses and my own knowledge of them. This made for some active games; however, with my TA assigning roles based only on student self-assessment, it created our best game yet. Sam’s success has taught me to release my own hand even more from this aspect of the game and is pushing me to reevaluate all of my courses beyond the game. What can I do to offer students an opportunity for self-assessment of their own leadership abilities and then honor it in the classroom? By finding ways to further reduce my own potential bias, I hope to cultivate a greater diversity of student leaders in the classroom. [1] Julie C. Tatlock and Paula Reiter, “Conflict and Engagement in ‘Reacting to the Past’ Pedagogy,” Peace Review 30, no. 1 (2018) and Matthew C. Weidenfeld and Kenneth E. Fernandez, “Does Reacting to the Past Increase Student Engagement? An Empirical Evaluation of the Use of Historical Simulations in Teaching Political Theory,” Journal of Political Science Education 13, no. 1 (2017): 46–61. [2] Mark C. Carnes and Gary Kates, Rousseau, Burke, and Revolution in France, 1791 (New York, NY: W.W. Norton, 2013). “Sam” is an anonymous name given to my student and with his permission.

In planning a course, have you ever designed a creative learning activity that you thought was marvelous, and then feedback from others substantiated its marvelousness? But then, one or two people, naysayers, gave you a negative critique? And, rather than focusing on the marvelousness, your focus attached to your fear and those scant few negative opinions. You allowed the feeling of the praise to become flimsy, while the feeling of being chastised became more concrete. Along the same lines, have you ever read student course evaluations and the overwhelming majority of the opinions were positive while one opinion found the course lacking, and then your focus was upon the one negative word rather than positive feedback? These examples are quite common.  In these moments, we have allowed our good work to be eclipsed by the negative critiques. We surrendered our creativity, allowing negative voices to even drown out the praise of trusted peers and pupils. We allowed ourselves to be disconnect from our own ingenuity. Too often, we succumb to negative criticism, then decide to curtail our creative choices, rather than lean into the feedback that supports and celebrates our creativity. What would it mean to ignore the negative and, for the sake of effective teaching, pursue that which is imaginative, generative, and wildly untraditional in the classroom? I am glad I mustered this kind of courage. Here’s a story… In my excitement, I arrived at the building about 7:15 AM. I was meeting the carpenters in the atrium of our seminary building to hang our poster exhibit. Our exhibit entitled, “Basic Concepts of Engaged Pedagogy” was our semester-long aim.  My students, with my guidance, had made posters depicting the basic concepts of bell hook’s theory of engaged pedagogy. Their work was brilliant! From the first session of the introductory course until week nine when the posters were handed-in, we had been reading, discussing, debating, discovering, analyzing, and understanding Dr. hook’s work on teaching as a practice of freedom. In our grappling, we had incorporated Paulo Freire, Anne Streaty Wimberly, and Katie Cannon. Each of the twenty-seven students had created posters depicting the clarity and depth of thought they had gained for hooks’ politic of freedom. Our poster exhibit was an expression of their learning as well as a way to teach others about the power of pedagogy to bring liberty. Three carpenters arrived with ladders and tool boxes. With great care, they laid all the posters on the floor. In creating a cohesive exhibit, the carpenters and I discussed the best locations for each poster to hang.  Taking into consideration colors, forms, textures and ease of viewing, we mapped each wall of the atrium. Once the exhibit was mapped on the floor, the carpenters hung each poster. I was very moved by the amount of time and intension the carpenters took in arranging the display. By 9:00 AM the atrium had been transformed into a gallery filled with the concepts of pedagogy as freedom. It was a marvelous gallery exhibit! All day there was a buzz of excitement in the community about the exhibit. Students, faculty, and friends were very complimentary. Then, around 3:00 that afternoon a staff colleague came into my office. I was sitting at my desk. She began talking as soon as she entered. Her: The atrium is a shared space and should not be cluttered with one person’s course materials. Me: Cluttered? Her: I’m just afraid you will mar the wood. Me: Mar the wood? Her: I really think that all that busy-ness does not belong in the atrium. Me: Busy-ness? Her: I really think the posters should be taken down… At some point her voice became like those of the Charlie Brown adult voices in Peanuts cartoons. When I noticed that she had stopped talking and was now staring at me, I said flatly, “Thank you for your feedback?” She hesitated before leaving. I suspect she realized I was not going to take the exhibit down, so with that, she turned and left my office. The next day I was called to the Dean’s Office. The Dean asked me how long I had planned to leave the exhibit up. She said she was asking because she had gotten a complaint. The Dean said that someone was concerned about the exhibit marring the walls. I told her the exhibit would be up for four weeks – until the end of the semester. I also informed the Dean that the carpenters had hung the exhibit. The Dean looked surprised. She said she had been told that I had hung the posters myself. I did not respond. We sat in an awkward silence. Finally, I said, “Have you walked through the exhibit and admired the good work of our students? Their grasp of pedagogical theory is impeccable.” As I left her office, the Dean said if she had time, she would take a look at the exhibit. As you might imagine, I left that office feeling angry, deflated, and insulted. I am recalling this event from the early years of my teaching because my initial reaction was to allow the negative critique to curtail my creative approaches. Even though the students were extremely proud of their work and even though so many people in the seminary community were appreciative of the imaginative project, I considered allowing the nay-sayer to stop me from these kinds of projects. Deciding to ignore this negative critique was likely one of the best decisions I made as a young teacher. Now, years later, after having made creativity a hallmark of my teaching, I am full of gratitude that I did not allow the naysayer to eclipse my creativity, my teaching, and the good work of my student’s learning. This summer, as you design your new courses and reconsider old courses, think on the positive, affirming feedback more than the negative. Do not give-in to petty complaints or to controlling, dull complainers. Hear the good feedback for what it is--appreciation, admiration, and encouragement for a job well done. Use this summer to quiet the voices that would make you reticent, hesitant, or fearful. Plan to allow your own ingenuity and creativity to shine bright.

The final report of Canada’s Truth and Reconciliation Commission led by Justice Murray Sinclair, on the tragic impacts of Indian Residential Schools, was released in 2015. It included 94 Calls to Action, with several of these Calls relating directly to higher education. For instance, Call to Action number 62 urges postsecondary institutions to educate teachers on how to integrate Indigenous knowledge and teaching methods into classrooms. One way to begin addressing integration has to do with unsettling settler colonial worldviews, histories, and perspectives. How might this unsettling be done in a good way? Mi’kmaw Elder Albert Marshall states that Two-Eyed Seeing is “To see from one eye with the strengths of Indigenous ways of knowing, and to see from the other eye with the strengths of Western ways of knowing, and to use both of these eyes together” ( 2012, 335). In using both eyes, my students and I need to locate ourselves in own stories of identification in the classroom. I would like to be aware, and I want my students to be especially aware, of the issues and history of self-identification. According to Anuik, “Self-identification has an impact on teachers’ practices, and understanding how people identify can help teachers to adapt learning environments to meet their needs” (2019, 107). One way to get at this is through stories of identification—my own and my students.’ I ask my students to identify two labels that others at school had used to describe them in the past. I then share my two identifiers and tell my story about teacher judgement and a school system’s misjudgment of an assessment. If one aspect of an indigenous way of knowing is about relationality and building relationships of trust with my students, it requires me to be vulnerable with my story. So, when I was in third grade, I brought home a report card that ranked me “below average” in relation to my peers. A row of failing grades ran down the report card beside each topic. The report card generated a meeting between my parents, the teacher, and the principal and a series of assessments. The meeting with my parents was awkward because my parents didn’t speak or understand English very well, and the principal wanted to meet after school and my parents, who worked at a Chinese restaurant, had to take time off to visit the school. The test results indicated that I was a slow learner (I didn’t understand and speak English very well) and may have a cognitive impairment. I knew this verdict made me different from my peers. I thought that every kid at school knew about my issue, and I felt shame. My parents felt shame as well because they came to Canada to make a better life for their children. I mixed up the assessment results with being stupid—what else was I to think since my report card showed that! I chose to disengage. If I stayed quiet, then no one would suspect I had an intelligence issue; I didn’t participate in class even if I knew the answers better than my peers. My style carried me through to grade 8, when my enthusiastic gym teacher said I was very quiet and needed to speak out more in class. That early assessment and teacher’s judgements failed me. As a child, I feared that if my teachers said I had a cognitive issue, then they would treat me differently than my peers—if only they knew where I am today! I then ask my students to look at their identifiers and ask if they accurately represent who they thought they were? In most cases, they were an inaccurate representation of who they thought they were. I show them this diagram: Discussing this diagram allows my students to begin to understand that indigenous students have identities conditioned by Canadian legislation which was historically rooted. Naming students “Indian” or “Aboriginal” had a negative impact because being labelled one or the other triggered fear that an educator would throw the student into a box that held a collection of negative stereotypes or misinterpretations of a person that needed to be fixed.  How might I move this further with self-identification? Going back to Mi’kmaw Elder Albert Marshall’s concept of Two-Eyed Seeing has been a helpful way to reflect on my own teaching practices and course design, and the ways that they might impact my students’ own identity and spiritual formation as they move out into the wider world after graduation. For myself, I wonder at times if I simultaneously need a third eye to think and voice more creatively an Asian way of knowing as well?   References Anuik, J. 2019. “If You Say I am Indian, What Will You Do? History and Self-Identification at Humanity’s Intersection.” In Knowing the Past, Facing the Future: Indigenous Education in Canada, edited by S. Carr-Stewart, 106-117. Vancouver, BC: Purich Books. Bartlett, C., Marshall, M., and Marshall, A. 2012. “Two-Eyed Seeing and Other Lessons Learned Within a Co-Learning Journey of Bringing Together Indigenous and Mainstream Knowledges and Ways of Knowing.” Journal of Environmental Studies and Sciences 2(4): 331-340. https://doi.org/10.1007/s13412-012-0086-8.