Resources

In a recent survey about the past spring 2020 semester, 65% of the college students surveyed said that they had much fewer opportunities to collaborate with other students when classes went online. 50% said that the online classes did worse, or much worse, at making them feel included as members of their classes. Honestly, I’m surprised that the numbers weren’t higher! I worry about how we’ll build community in our classes in the fall when we’ll have to start classes remotely or with strict social distancing rules in place. I worry about the quality of learning in my discussion-based courses because I know it decreases sharply whenever class members do not trust me and each other enough to have real conversations. And I worry about my first-year students because they don’t have any existing relationships on campus. How lonely will their first semester in college be, and how damaging will that be to their learning and their mental health? Helping our students build relationships with each other and with us may be our most important task in the fall. So how can we do it? Here are my best ideas so far: Stable small groups I’ll divide my classes into groups of 6 to 8 students, and they will work together regularly for at least the first month. They will: Interview each other and introduce each other to the rest of the group in a blog post, a piece of art, a podcast, or video. Post responses to course materials to a group discussion board, respond to each other’s posts, and build on that interaction in class discussion. Review and respond to group members’ paper drafts. Meet with me or the TA during office hours as a group. Meet with me as a group during class to discuss course content (using a tutorial format). Reflect on and trouble-shoot group dynamics: What role do you play in your group? Who talks the most? The least? How can you improve things? Develop explicit norms for how to interact with each other. Keep an eye on each other and let me know if somebody is struggling. Create space to discuss how they are doing College students across the nation were already struggling with mental health issues like depression and anxiety and, not surprisingly, early data indicates that the past six months have made it worse. So, in the fall, I’ll focus more on how my students are doing. I plan to: Assign and discuss course materials on mental health early in the semester. I’ll show that I’m aware of the issue, that I understand how important it is, and that I recognize the stress that they are under. Practice what I preach: Be flexible and compassionate and when possible give them the benefit of the doubt. In the beginning of each class, ask how they are doing and listen carefully to the answers. Avoid rote by mixing up the question: How did you sleep last night? What will you do for fun this weekend? What do you wish your professors knew about your life right now? Play with different ways for them to answer: small groups, poll, share with the class, or write anonymously. Make clear that I understand that some of us are more private than others and that they don’t have to share if they don’t want to. Email individual students to check in or to give them feedback: You were unusually quiet today, are you okay? I loved your deep question about Buddhism, thank you! Thanks for bringing Mary’s idea into the conversation and for opening a space so that she could speak. Refer them to campus support services when needed. I’m not qualified to be a therapist. Take care of ourselves The past six months have been difficult for most of us, and the work I’m calling us to do takes time and energy. Don't be a hero. If you take this on, skip other stuff. What stuff? Well, here’s what I'm skipping: I’m not adding any content to my classes and I’m not revising any assignments (except as mentioned above). I'm using class time for the community building and mental health work instead of doing it outside of class. Content coverage will suffer, and I’ll learn to be okay with that. Most of all, I’ll keep reminding myself that I'm teaching during a crisis. Perfection isn't needed and I won't strive for it. Works cited Suddenly online: A national survey of undergraduates during the COVID-19 crisis. Digital Promise, July 2020.

Originally, I was planning to write about “decolonizing”—our syllabi, our curriculum, our teaching. I had a title and everything. Thankfully, though, a colleague reminded me of Tuck and Yang’s important article “Decolonization is Not a Metaphor” (2012) and their argument that “decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools.” In a related post entitled “Do Not ‘Decolonize’… If You Are Not Decolonizing: Progressive Language and Planning Beyond a Hollow Academic Rebranding,” Nayantara Sheoran Appleton writes of how “decolonizing has been co-opted from a vibrant and critical engagement to an academic buzzword” and how such hollow engagement is “sloppy and opportunistic.” Ouch. And . . . she was right. I was planning to use “decolonization” in this more metaphorical sense, because it’s a popular term right now, but with no intention, as Tucker and Yang write, of mentioning “Indigenous peoples, our/their struggles for the recognition of our/their sovereignty, or the contributions of Indigenous intellectuals and activists to theories and frameworks of decolonization.” I’m thankful for this kind of “call in.” Okay, so what was I actually trying to write about then? Fortunately, Appleton offers labels for other valuable pedagogical efforts we might be pursuing (all, delightfully, d-words too): “diversify your syllabus and curriculum; digress from the cannon; decentre knowledge and knowledge production; devalue hierarchies; disinvest from citational power structures; and diminish some voices and opinions in meetings, while magnifying others.” Aha. It turns out what I was trying to work on was diversifying. In these efforts, I am guided by this “Inclusion by Design” tool, a worksheet for surveying your syllabus and course design, which was created by some of my very favorite colleagues (and which they’ve helpfully summarized in this Faculty Focus). Some questions from this self-evaluation tool that I use to critically examine my own teaching include: To what extent do some of the learning objectives aim at diversity- or inclusion-related knowledge, skills, or attitudes? To what extent do teaching activities meet the needs of diverse learners . . . ? To what extent do the course materials, such as readings, provide a full spectrum of perspectives on topics? To what extent does the course material represent a variety of voices? What unwritten messages does the syllabus convey about the course, content, and learning? Is there a “hidden curriculum” embedded in the syllabus? I appreciate the wide range of considerations that the tool offers here, from learning outcomes to teaching activities to course materials to even what might be “hidden.” In our course materials, it’s far too easy to march a parade of white, “Western,” men in front of our students: Durkheim, Eliade, Frazer, James, Tylor, Girard, Marx, Freud, Weber, Geertz, Smart, Tweed, J.Z. Smith, Wilfred Cantwell Smith, Huston Smith, all the Smiths. How can I move beyond, or offer critiques of, this “canon,” to allow my students to consider other important contributions to (and omissions or silences from) the field? In my assignments, how do I privilege certain ways of knowing or representing that knowledge and how can I do differently? Do I inadvertently embody the characteristics of white supremacy culture, such as worship (no pun intended!) of the written word, in the way I organize class discussions, arrange our schedule, create my rubrics? And, of course, questions about my particular syllabus or learning environment can’t help but lead me to reflect on our field, as a whole. It’s no secret that theology and religious studies have some Christian, colonial baggage. (I like assigning the first part of this Schilbrack article to students on this very point.) There are no easy answers for any of us here—and I don’t imagine that I’ll have this all sorted out in the next month, by the time the new academic year begins. What I am committed to is this kind of critical examination and the diversification—not yet the decolonization—of my own teaching. Will you join me?

For a denomination like Roman Catholicism that is canonically difficult to leave, many American Catholics are migrating beyond the institution’s immediate influence. The new religious patterns associated with this experience represent a somewhat cohesive movement influencing not just Catholicism, but the whole of North American religion. Careful examination of the lives of disaffiliating young adults reveals that their religious lives are complicated. For example, the assumption that leaving conventional religious communities necessarily results in a non-religious identity is simplistic and even, perhaps, misleading. Many maintain a religious worldview and practice. This book explores one “place” where the religiously-affiliated and religiously-disaffiliating regularly meet—Catholic secondary schools—and something interesting is happening. Through a series of ethnographic portraits of Catholic religious educators and their disaffiliating former students, the book explores the experience of disaffiliation and makes its complexity more comprehensible in order to advance the discourse of fields interested in this significant movement in religious history and practice. (From the Publisher)

Education is the process of learning and knowing, an undertaking unrestricted to our schools, curriculums and textbooks. Rather, it is a holistic process that continues all throughout our lives. Even mundane, regular events and occurrences around us are educational in some way or another. It wouldn’t be an overstatement to say that our lives without education would be stagnant, hollow even. No change would occur, no milestones would be reached. We would float in the same place without meaning. Thus, we organize the dissemination of knowledge not just to give meaning to others, but to ourselves. When we educate a person, we can shift a world; to educate a person, passes on meaning from one person to the next; to educate a person, changes the world. Teachers possess such a power. We teachers and professors should find immense meaning in our work—especially when the role has been recently reconstructed to something radically new. We must challenge ourselves to find inspiration again during a time when teaching and education has been entirely digitized to muted chatrooms and emails, forcing the traditional to become innovative, and the personal to become impersonal. In this moment when the comforts and familiarities of regular life has been put on pause, and slowly started again, we reflect on how to make use of the sudden changes brought on during the pandemic. The fervent discussions about race in America remain at the top of our concerns. It’s timely that attention to the racial and economic divide during the crisis have turned this omnipresent national issue into an urgent and revolutionary world protest given that Covid-19 cases and deaths have targeted black and brown communities. It reminds professors that we cannot forget to tackle basic struggles, and inform others that such a struggle even exists. We must teach our students to be actively anti-racist, and even further, to understand how racism intersects with other forms of prejudice to create stronger forms of discrimination. Be it one’s gender, body type, economic status or sexual orientation, we must remind ourselves and our students that no one issue stands alone, but converges with others. Susan Shaw and I co-wrote a book, Intersectional Theology which talks about how there are no single axis issues, but multiple axis issues. Our identities are not dimensional but multi-dimensional; we understand ourselves through the very personal experience of our gender, sexuality, ethnicity, ableism, class etc., One’s identity is the converging of multi-axis identities. These identities all shape us and define who we are. But these identities are also points of justice as racism, patriarchy, homophobia embed themselves in the fabric of our society. In doing intersectional theology, we recognize that it comes with the requirement to create social justice. In the same way, we want our teaching to be meaningful, to address social issues and to further justice. How can we do this? The books that we need to advocate for students to read must be racially and gender diverse, written by a diverse breadth of writers, covering a diversity of perspective and subject matters. The history of theology is mostly written by men. It is crucial that we listen to voices other than white men’s to get a deeper and more expansive theological understanding. Therefore, pedagogically, we need to urge students to read non-white books[1]. We can strategically put them in our syllabus, include authors of color whose work touch on justice, and also select them for their assignments. Projects in class and outside the class can also incorporate social justice elements. I know in some seminaries and colleges, service learning is part of the curriculum. In those schools, part of the justice work is included in the courses throughout their studies. Early on in our schooling we are required to volunteer or participate in service learning, however this idea of justice work should also be upheld by professors in later education, adjusting the work for students studying for their bachelor’s, Master’s, or higher. Whoever the student or professor, whatever the format, setting or institution, informing and encouraging students to promote justice should be lifted as one of the highest priorities in our teaching. Going forward, we can utilize social media as a vital tool to share information and ideas. We can encourage students to blog (for their seminary, church or denominational blogsite), share, or write social justice posts. Social activism on the internet can be a powerful source of information sharing, encouragement and engagement. Political petitions are shared online, protest events are shared and organizations who do the work can also be shared. These elements can be tied into the course content and assignments. Another powerful tool is the media: movies, videos, music, etc. which used in teaching can make for a more poignant, dynamic tactic to promote social justice. I have used movies such as “Sophie’s Choice,” “God on Trial,” and “The Mission” to raise awareness of the social injustices such as anti-semitism, slavery, and colonialism and how to move forward. As we continue to teach during a pandemic, we can harness all the tools we have available online to express our plights, our activism, and our hopes for the uncertain future. We can be motivated by the challenges of virtual learning, and develop new ways to encourage community engagement, even at a distance. Community building, church building can be done online as COVID-19 continues to spread and spike across the United States. The professor has essential power not just in the classroom, but for the next generation. If the professor can also exemplify what they teach in their own lives, it will make a stronger impact in the classroom.  Practice what you preach can also apply to practice what you teach. Teaching should be meaningful and substantive—but above all, it should be transformative. Let yourself be open to the quiet, and grand transformations in the everyday; the ones that shift your consciousness and provide an experience to learn from and be shared. In this way, we, as professors and learners, can continuously provide pieces of wisdom to promote justice and demand change. [1]A few examples of books to consider reading and adding to your syllabus: De La Torre, Miguel, Burying White Privilege, (Grand Rapids:Eerdmans, 2018) Cone, James, The Cross and the Lynching Tree, (Maryknoll: Orbis Books, 2011) Kim, Grace Ji-Sun, Embracing the Other (Grand Rapids: Eerdmans, 2015) Townes, Emilie, Troubling in My Soul, (Maryknoll, Orbis Books, 2015)  

Minority faculty at predominantly white institutions (PWIs) should be keenly aware of the controversial nature of teaching about race. Black faculty who teach about race must simultaneously manage contentious conversations about racism against Black people, while also being confronted with the stereotyped biases of racially-primed white students toward them. Addressing common objections white students may bring into the classroom requires creating space for dialogue and critical engagement. Common issues range from ambivalence, racial colorblindness, white fragility, to white supremacist ideologies. Asian, Black, Indigenous, Latinx, and other minority students in PWI classrooms may be reluctant to speak up or participate for any number of reasons. Research has shown that students in a majority white environments tend to downplay ethnic and cultural differences. Research has also shown that minority status in PWIs often comes with additional stress due to racism, discrimination, interracial conflict, lack of support and representation, sense of alienation, or an unwelcoming campus environment. Appealing to the institutional identity, history, and demographics of your institution helps to frame the classroom conversation. PWIs do not exist in a vacuum or on an even playing field. They have particular cultures and histories based on the community in which they are embedded. Framing conversations about race within local systems facilitates a historical understanding of racial disparities. If students can see the inequities of race in the immediate context of their own school, neighborhood, and city, the chances of creating a sympathetic learning environment are much greater. Since the Bible has been used to promote the ideology and practices of racism, an important pedagogical move is to identify the biblical and theological roots of the problem. This history is important to tell, expose, and dismantle, particularly in a Christian PWI and perhaps especially in a biblical studies classroom. Minority faculty should be mindful of striking a balance between a persuasive teaching style and difficult conversations, especially when addressing the hard truths about systemic racism. Faculty and administrators at PWIs must seek to understand the nature of negative assessments made by students of Black faculty. Tenure and promotion for Black faculty are often threatened by negative evaluations by white students who perceive them as anti-white especially when discussing Blackness or anti-Black racism. Some Black faculty may experience psychological discomfort when teaching at PWIs. By virtue of the limited numbers of other Black faculty on campus, you may be more visible to other colleagues and students. Some find this hyper-visibility uncomfortable. These dynamics might make you feel compelled to constantly monitor yourself or avoid social situations altogether. Building a strong inter-minority coalition with colleagues inside and outside of the walls of your institution is highly recommended for all faculty of color. Working in your institution requires working on your institution. This is especially true for minority faculty who are committed to creating a culture of diversity and inclusivity at PWIs. Minority faculty should be aware of the impact of racial battle fatigue. In addition to managing course loads, committee meetings, research agendas, and student issues, Black faculty use additional energy to fight microaggressions, overt racism, and institutionalized racism. The effort that it takes becomes emotionally, physiologically, and psychologically distressing. This is racial battle fatigue, and it can lead to a reduced sense of well-being for Black faculty. It is imperative that Black and other minority faculty practice good self-care to mitigate the negative impact of racism and racial battle fatigue. According to Quaye et al. (2019), self-care strategies for Black faculty to consider include “unplugging from people and places that cause them harm, building community with other Black educators, caring for their bodies, finding safe spaces, and using counseling.” References  Alexander, R., & Moore, S. E. (2008). The benefits, challenges, and strategies of African American faculty teaching at predominantly White institutions. Journal of African American Studies, 12, 4-18. Arnold, N. W., Crawford, E. R., & Khalifa, M. (2016). Psychological heuristics and faculty of color: Racial battle fatigue and tenure/promotion. The Journal of Higher Education, 87, 890-919. Bailey, Randall C., Tat-Siong B. Liew, and Fernando F. Segovia, eds. (2009). They Were All Together in One Place: Toward Minority Biblical Criticism. Atlanta: Society of Biblical Literature. Chancellor, R. L. (2019). Racial Battle Fatigue: The Unspoken Burden of Black Women Faculty in LIS. Journal of Education for Library and Information Science, 60, 182-189. Daniel, B. J. (2019). Teaching while Black: Racial dynamics, evaluations, and the role of White females in the Canadian academy in carrying the racism torch. Race Ethnicity and Education, 22, 21-37. JBL Forum on Black Lives Matter for Critical Biblical Scholarship (2017). Journal of Biblical Literature 136.1: 203-244. Nasrallah, Laura and Elisabeth Schüssler Fiorenza (2009). Prejudice and Christian Beginnings: Investigating Race, Gender, and Ethnicity in Early Christian Studies. Minneapolis: Fortress Press. Pizarro, M., & Kohli, R. (2018). “I stopped sleeping”: Teachers of color and the impact of racial battle fatigue. Urban Education, 1-25. Quaye, S. J., Karikari, S. N., Rashad Allen, C., Kwamogi Okello, W., & Demere Carter, K. (2019). Strategies for practicing self-care from racial battle fatigue.  Journal Committed to Social Change on Race and Ethnicity, 5, 95-131. Resources on Racism, White Supremacy, and Black Lives Matter Smith, W. A. (2004). Black faculty coping with racial battle fatigue: The campus racial climate in a post-civil rights era. In D. Cleveland (Ed.), A long way to go: Conversations about race by African American faculty and graduate students. Peter Lang Publishing, Inc., 171-190.

The many ways racism infuses the academy require honesty and persistence from white faculty committed to justice, equity and antiracism. Many different layers and kinds of work are necessary. One not to be overlooked is that of allied support for and advocacy with faculty of color. Interracial relationships, characterized by antiracist collegiality, crisscross the boundaries of structural and personal (even as does the racism Black, Brown, Asian and Native American faculty experience). In this webinar, Drs. Melanie Harris (Texas Christian University) and Jennifer Harvey (Drake University) engage in an interracial dialogue about the challenges to and possibilities for meaningful antiracism that can be manifested if white faculty members make intentional choices about committing to their colleagues and challenging their home institutions to become places where faculty and scholars of color may thrive.