Resources

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]

When Covid-19 became a pandemic, I was not ready to make a transition to online teaching out of the blue, in the middle of the course period, but I felt a great responsibility for my students since they were going through upheavals. So, I made a 3-minute video for them and shared it through email; I encouraged them to stay safe and strong. This initial video brought a message of hope and care to them. In these tumultuous times, I see myself as pastor, theologian, and scholar. I also sent a kind, informative email to them to make sure we were all on the same page in terms of the remaining course schedule. I reached most of my students through email, but three of them did not respond for two weeks. I was anxious about them and looked for them like a shepherd who has lost a sheep. I tried to contact them every way I could: by phone, through school staff, through social media. My attempt failed. Two weeks later, they responded to me with descriptions of personal and family crisis. I was so happy that all of my students were safe. My philosophy during this time is to streamline teaching or learning, to minimize the use of technology other than that with which they are already familiar (e.g., email and the Learning Management System [LMS]). I did not ask them to learn new online skills or to set up a Zoom account. In fact, “Online Meetings” was available through our school’s LMS. All I emphasized was the importance of fast communication through email. In this traditional tech way, I maintained close contact with them and understood their individual situations.  With this teaching philosophy in mind, I prepared a weekly PPT with audio narrations (like lecturing in person, unlike just reading the text) and uploaded it to our LMS, along with the new course schedule and detailed instructions. Then, the students were asked to review my PPT several times and submit a response paper to the weekly question via email. They followed my instructions very well, but some of them were struggling, so I proposed weekly online tutoring times during which I could speak with some of them online “face-to-face.” One time I had 10 students in our virtual room and talked with them about various topics they brought up. It was a good, humbling, and eye-opening experience. We felt our close community in this together. I learned how to make a podcast with a smartphone application and created podcasts for my students. I ended up making a total of 13 podcasts, each an average of 6-7 minutes. They were like songs with critical information for the week. Each podcast had its style or color with background music. My students loved them. It's an irony that this unusual environment allowed me to obtain the necessary online teaching skills which I have wanted for a long time. While virtual teaching won’t replace face-to-face meetings, in the future we may serve some “special” students who cannot make class every time. I think we may need to use hybrid courses often to maximize the student learning experience.  Now I am sitting at the chair at my home and thinking about my students who are going through this pandemic. I had the joy of reading their journals of “Reading and Learning,” which is part of the required assignments. They took journaling seriously and wrote it in creative ways. Below are some excerpts: I really have to say Dr. Kim; I like the way you have really made this transition WORK! You have kept us intact with emails, weekly videos, and now the podcasts. This has been a very smooth transition; you have answered a lot of our questions and concerns on your podcasts and you have been willing to pour out to us all that you have learned over your career. I love the part where you say 'Hello, this is Dr. Kim speaking to the World!' I am so thankful for the power points because you say more than you write on the slides. I can re-listen and that’s one of the luxuries we do not get in person. In coming to class, we hear it once, and then it's off to the next thing. However, with the podcasts and blogs, it's more personal and within reach. The past two weeks your voice has become a household voice, and I do not use any headphones so when I am listening to audio. Bless you, Dr. Kim, I just wanted to give you a quick “shout out”, since we have been schooling online. I call it a pleasure to get up in the mornings and get my cup of coffee and listen to your podcasts or re-listen to your PowerPoint with audio!

While the mission of theological education remains solid, the institutional turmoil has been exacerbated by the crisis of the pandemic.  These two prominent presidents will discuss the ramifications, implications and possibilities for seminaries during this societal upheaval.  Additionally, they will discuss the heightened uncertainty of the vocations of religion and theology scholars in the academy.  Dr. Nancy Lynne Westfield hosts Dr. Stephen G. Ray, Jr. (Chicago Theological Seminary) and Dr. Angela D. Sims (Colgate Rochester Crozer Divinity School).

An Interview assignment is on my syllabus for my Critical Thinking and Communication class (Gen Ed, required of all sophomores, inquiry based).  My course title/inquiry is "A Good Life:  What is it?  How does one live it?"  As we pivoted to remote courses in mid-March and as I began to convert activities and assignments, I wondered about keeping the Interview.  How to talk about a good life when life doesn't look so good?  As it turned out, the assignment worked.  I received some of the strongest, most engaging submissions I've ever read. As one student said, "We (her grandmother was the interview subject) had time together around the kitchen table.  She loved my questions and she was tickled to help me with a paper. But I was the lucky one. I heard stories I had never known.  And now they are recorded on my phone.  What a treasure."    Click this link to view the vlog.

Anti-Muslim bias manifests in antagonism or ill will towards Muslims and often builds upon white-supremacist, xenophobic, and racist tropes. Anti-Muslim bias can sometimes manifest as Islamophobia, which is antagonism towards the religion of Islam or towards regions of the world historically associated with Islam.  Anti-Muslim bias can be experienced by religiously practicing Muslims as well as those of an ethnic or racial background associated with Muslims. Hence, anti-Muslim bias does not just affect Muslims, it can impact North Africans and Arabs (including Christians) and brown people who present with perceived similar characteristics as Muslims (e.g.,  Sikhs). White Muslims of non-Arab backgrounds, Black, Latinx, and Muslims of East Asian backgrounds experience the effects of anti-Muslim bias as well.  In the North American and European context, there are several motivating factors for anti-Muslim bias. Some of them are explicitly geopolitical, others are rooted in the historic encounter and—in some respects, direct competition—between Islamic and Christian faith-based civilizations. Still others are seemingly rooted in an existential discomfort with human difference. In other words, anti-Muslim bias serves simultaneously as an expedient mobilization technique, as a theological polemic, and as a means to sow animosity and mistrust for personal gain. These motivating factors can overlap and be mutually reinforcing. For instance, many American and European politicians have ignited a political base by that is largely white and Christian by appealing to stereotypes of Muslims as invaders who are frenzied, culturally unsophisticated, nonsensical actors with a propensity toward violence. The white, Christian-identified politicians can then depict themselves as savior–protectors who are poised to guard territory, religion, and national identity. In this way, anti-Muslim bias becomes a lever of ethnic nationalism. Such strains of anti-Muslim bias have foreign policy implications beyond their domestic utility; it is much easier to wage a war in a territory if constituents supporting the war effort believe that their enemy is culturally and religiously inferior and a legitimate existential threat. Likewise, it becomes easier to morally justify news of mass civilian casualties abroad if those bearing the brunt of the suffering are seen as not like “us” in fundamental ways. Their suffering then becomes, in this paradigm, an unfortunate but ultimately unavoidable result of “our” need to protect “our values” from being attacked.  Thus, the gross prejudice and bigotry undergirding much anti-Muslim and anti-Islamic sentiment is readily disguised as noble patriotism. Political discourses that are hostile toward Islam and Muslims—and especially those promulgated and propagated at a national level—readily feed into everyday prejudices and implicit biases against the individuals of minority race, ethnicity, and/or religion; after all, these minorities only tenuously belong to the conceived “we” of the dominant national identity. False narratives, gross generalizations, and academically ungrounded analyses all serve to support notions that Muslims, or those appearing Muslim, are to be regarded circumspectly.  Often anti-Muslim and anti-Islamic sentiments are promoted with coordinated talking points through prominent media outlets and personalities who stand to benefit personally from stoking the flames of bigotry. Rather than appearing as hate-mongers, trafficking in destructive stereotypes, these media personalities can cast themselves as patriots who stand for freedom and democracy over and against the repression and theocracy supposedly valued by Muslims (as a result of their purported collective disposition and religiously mandated convictions). Anti-Muslim bias is a social justice issue because it tears at the civic fabric in a way that exacerbates ideological divides and makes minorities particularly vulnerable to the violence of vigilantes and the mentally unstable. It does not just impact civic life. Like other bigotries, it clouds collective moral judgement. Education about anti-Muslim bias and Islamophobia should include discussions of its effects on targeted individuals and groups, clarification of the stereotypes and false information that propel it, and exploration of the media and financial networks that enable it. Anti-Muslim bias can be taught in the context of how other large-scale religious and ethnic prejudices have led to blatant injustices, crimes, and other morally questionable actions. The topic of compound social marginalizations, the ways in which gendered stereotypes operate, and the niche roles of so-called native informants are all relevant topics to explore in depth. There are many provocative works on these subjects. For instance, for understanding anti-Muslim biases in the United States, I recommend Stephen Sheehi’s Islamophobia: The Ideological Campaign Against Muslims (2011) which covers the nuances of anti-Muslim sentiment with extensive coverage of the approaches of the Bush and early Obama administrations. I also recommend Peter Morey’s Islamophobia and the Novel (2018) for an exploration of how Islamophobic tropes are imbedded in English literature. Sara R. Farris contributes an excellent analysis of how gendered and racially biased assumptions impact European social policies in her book, In the Name of Women’s Rights (2017). The sheer magnitude of the systemic issues and their complexity can be daunting and even depressing, but many creative and entrepreneurial efforts have taken root to try to ameliorate biases and disparities. In this regard, one of my favorites for classroom use is The Secret Life of Muslims, a short-form, web-based series of first-person documentaries that was Emmy-nominated and a Peabody finalist. I have mainly referenced the American and European context here, but Islamophobia and anti-Muslim bias, of course, have a global reach; at present, India, Myanmar, and China are areas of elevated concern.