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Justice is one of those ideas that has captured our imaginations for generation upon generation; yet it is still a contested notion. Collectively, systemic racism, sexism, classism, homophobia, white supremacy, and a judicial system that is lenient on “white collar/white male” crime, while vengeful upon the poor and minoritized people, provide ample evidence that justice for some is not justice for all. For these and other reasons, I need my students to be articulate about the notion of justice. It is not enough to “believe in” the idea. It is not enough to agree with it intuitively or “in your heart.” Education as a practice of freedom, as a practice of transgression, as a practice of re-humanization, is the theory I teach in my graduate level introductory course. This course insists that the ability to articulate the theories of justice, regardless of personal experience or personal belief, is a pedagogical necessity. It is the rare student who enters my introductory course able to speak the language of liberative pedagogy or to talk about the connection between education and social transformation. This is why they are learners–there are important things which they do not yet know and which they cannot articulate, but which we can teach them. My pedagogy of justice is not so interested in teaching skills of “critical thinking.” Most of my students have families, are gainfully employed, and have responsibilities in church as well as community. Many own their own businesses, provide support for several generations in and beyond their households, and are looking to religious leadership as a second or even third career. By the time they reach my “Introduction to Educational Ministries” course they have demonstrated considerable ability to think critically, to problem solve, to engage successfully in tactics of survival. Rather than “critical thinking,” I want to teach my adult learners methods of power analysis necessary for the summoning of moral courage in a society steeped in body politics, violence, and systemic hatreds. I want my students to be praxis thinkers, able to analyze injustice and articulate justice in an unjust society. They must be able, in their own communal context, to analyze white supremacy and patriarchy in its myriad expressions. The healing of their community and the restructuring for a more equitable society depends upon their ability to articulate justice. What I stress in my course is the ability to articulate what justice actually entails in the world. Simply feeling it, believing it, desiring it, hoping for it–just won’t do. The power is in speaking it. Have you ever known something but could not articulate it? You thought you understood it, but did not know the words, the vocabulary, the way to convey the basic concepts with depth? Sometimes, as a consequence of complex experiences, you may find your ability to describe the learnings of that experience to be limited or incomplete. In order to give full voice to your experience, as well as the insights gained from that experience, drawing on the collaborative power that emerges from sustained conversations is a key. Equally, having a firm grasp upon basic theories of justice making and moral courage are imperative. Being able to articulate theories of justice provides a hermeneutical mirror for analysis of, and meaning-making from personal experiences and perspectives. Finding ways to assist my students with articulating theory and helping them order the learnings of personal experience entails exposure to new vocabulary and interrogation of basic concepts. Personal experience can provide new insights, new understanding of the age-old problem of injustice when communal-reflexive habits are incorporated as a way to animate and elucidate theory. Because, of course, theory and practice are two-sides of the same coin. On the first day of the course, then reinforced in each subsequent session, I tell my students to pay attention to the argument of the authors we are reading. The focus of reading is not so much deciding if they “like it or not,” but noticing the authors’ use of vocabulary, basic concepts, and illustrative examples and narratives. I tell them to learn these funky words and use them in and out of class. Once new vocabulary is mastered, the ability to conceive the basic concepts and the ways these concepts create the theory is more evident. I tell them to be able to map the basic concepts of the theory because all basic concepts do not function in the same way to create the theory. When they look puzzled, I teach them concept mapping. Learning to play with theory for praxis is a mighty challenge. I have, over the many years, devised this mid-term learning exercise to assist my students in articulating the basic concepts of the theory we study: Step One - I email, before the class session, and instruct my students to be able to access in class all the readings, all their notes taken, and all the assignments graded thus far. In other words, bring all you stuff! Step Two - Once we are gathered in class, I tell them to get out all of these materials and base any group participation upon our conversation since day one of our class. In other words, do not talk off the top of your head, focus upon what we have been discussing all semester. Step Three - I divide the class into small groups. I inform the groups they have an hour to collaboratively write 10 basic concepts of the theory of liberative pedagogy. When the anxiety in the room spikes, I inform them that they are to use all the materials they brought to class. Sometimes the anxiety lowers and sometimes not. Step Four - I say, “On your mark–GO!” I do not tell them it is a mid-term exam, but it is. Step Five - While the groups are working to articulate their lists of basic concepts, my teaching assistant sets-up the computer so there is a blank page projected on the screen for all to see. The teaching assistant, during the report-in by the small groups, will record each of the concepts I approve to be written on our class list. Step Six - After the hour, I reconvene the groups for our “round-robin report-in.” Our aim is to take the lists from all the groups and create one list of basic concepts that we can ratify as a class. We refine the concepts during the group report-in through our conversation and through my editing. A member from one of the small groups reads aloud one basic concept from the list they created when it is their turn. Groups will have multiple turns but will report-in only one concept at a time. If, when the one concept is shared aloud, the concept sounds reasonable and resonates with our collective understanding (and my listening ear), then the teaching assistant records the draft of the concept as read for all to see. Once that concept is typed on the screen, I ask if any other group has a similar concept. If so, we use the other group’s work to wordsmith the concept on the screen until it is clear and strong. If not, we wordsmith as a class. Once a concept is refined to my satisfaction, we move to the next group to read aloud one basic concept from their list. We continue with the “round-robin report-in” until all the groups have exhausted all the concepts they recorded during their small group collaboration and until we have one common, sound list of basic concepts refined on the screen. This takes about an hour. Step Seven - I provide a list of basic concepts from a previous course as a final way to strengthen our collective work. I invite the class to look through the list in order to add, reword, or strengthen the new list we have just drafted. There are always additions, edits, and re-wording to strengthen the list we have just created. Students like seeing the work of other classes as it lets them know the complexity of the task of articulation. Step Eight - I ask, referring to our list on the screen, “Does this list of basic concepts articulate the theory we are studying?” If yes, we celebrate our hard work. If no, we continue to work until we are satisfied with our articulation of basic concepts of emancipatory pedagogy. Step Nine - I email our list of basic concepts to each student. Of course, my students’ ability to excel at this exercise varies from class to class. Most fascinating is that, from year to year, no two lists of basic concepts have ever been the same while still capturing the crux of the theory. Every class has found their own way of articulating, from their own unique perspectives and experiences, the basic concepts. I am not looking for an essentialist or universal list of basic concepts. I am looking for their rendition. We say a learner-centered education nurtures, kindles, and coaxes students into voice. With voice comes the responsibility of agency and service. Teaching toward voiced students is teaching the ability to speak articulately, eloquently, and intelligently about the issues of oppression, hegemony, violence and captivity–and not just passionately, without substance. Coming into voice is hindered by class sessions riddled with self-centered, pseudo-psychological moments of students filibustering through personal stories and anecdotes. Learner-centered teaching focuses upon the learner being able to articulate new ideas, new theories, new concepts, new vocabulary and hopefully, newly refined visions for a more just and equitable society.
A 2019 course by Madison Tarleton at the University of Denver/Illiff School of Theology introduces "students to the academic study of religion" through a survey of "early theorists and anthropologists as well as examine how these theories evolved over time."

Evaluations of faculty, both peer and student, can be a valuable part of the teaching landscape. Without doubt, faculty peers see strengths and weaknesses an individual instructor might not otherwise notice. Similarly, asking students about their experiences yields important insight into how learning happens--if one poses the right questions. Well-designed instruments interpreted with a critical eye by employers should be standard. For online instruction, however, particular downsides emerge that often prove dicey for faculty whose merit pay, tenure and promotion considerations, and, most especially, contract status depends, even if only in part, on the results. Online faculty must proactively design processes that handle the challenges of the online environment appropriately. While I have by no means mastered making evaluation of my online courses helpful, I do have observations about what I have tried and what I am planning to do to negotiate this required process more thoughtfully. When a peer evaluator lacks experience with online learning, or does not have familiarity with best practices for creating, mounting, and running an online course, the utility of the evaluation can come into question. Too often an idealized imagination of the traditional classroom remains the model by which a course is judged, rather than looking at the online experience for what it offers. If a university employs a given standard, like Quality Matters, for online course development, having peer evaluators look through that prism can be useful (https://www.qualitymatters.org/qa-resources/rubric-standards/higher-ed-rubric). The elements outlined provide clear criteria for assessment. Additionally, affording a faculty member the opportunity for peer evaluation from other online instructors or learning technology designers, even if they are not subject matter experts, can also be valuable. My university is now doing “teaching squares” for online instructors where we get together and work through one another’s courses. Seeing how other online faculty structure learning, and hearing feedback about my course format and assignments generated new ideas and helped me see where I needed to improve. Indeed, I would welcome a combination for peer evaluation that blended the insights of other online instructors with respect to the medium and what departmental colleagues would note about content. In the end, these options all stress one thing: that the purpose of peer evaluations ought to be to improve student outcomes by focusing on pedagogical practice. Regarding student evaluations, online instructors already know what studies demonstrate: online courses tend to yield lower ratings for faculty than face-to-face courses. This result likely stems, in part, from the lack of personal contact built up in weekly face-to-face meetings. Relationship mitigate against harshness in evaluation. But this also serves as a reminder that faculty presence, however it is accomplished in online classrooms, is important. While faculty members cannot completely alleviate the electronic remove, students still need to see faculty members in videos and engaged in discussion. They continue to want personal interactions, whether it be through email, text or video messaging, or phone calls. Structuring that contact into the course is vital. Returning work and inquiries promptly also proves important. The urgency of our online lives drives expectations here, so faculty must set up precise standards for communication and stick to them. Students might not be able to get an answer to a question posted at 2:00 a.m., for example, but it is not unreasonable to expect an answer to come within the next 12 hours in most cases. Many students evaluate faculty based on expectations about online courses and they often anticipate online options will be easier than face-to-face classes. Institutional messaging around online options can plant that idea. “Learn anytime, anywhere” our promotions might say, as if students can successfully navigate a class while strolling the aisles of the grocery store or pausing briefly between serving customers on the job. Faculty, therefore, must establish detailed instructions for assignments and specific rubrics for grading that can help learners understand what they need to accomplish. Still, disappointments in this arena can lead to frustrations expressed via end of term evaluations. More helpful options might include evaluations geared to each assignment, perhaps even completed when the assignment is turned in. What did a student learn from completing that task? How did the assignment relate to the goals of the course? If faculty include these elements in their course design, it can alleviate problems along the way and serve to remind students at the close of a term about what they achieved. Likewise, making students partners in their own learning asks for a higher level of reflective awareness. Foregrounding why a student enrolled in a course, what the student wants to gain by completing it, and how it might relate to overall academic goals can be a great starting exercise because it makes students clarify expectations. Instructors get a snapshot of why students show up and the opportunity to engage in discussion of where faculty expectations may correspond to those of students, where they may differ, and why. Modifications, even if only mental, can happen through this exercise and students can come to see faculty as partners and guides in learning as opposed to obstacles. In the end, we must acknowledge that evaluations will remain a fact of faculty life. How to make them less punitive–not focused on faculty shortcomings or “consumer satisfaction” measures–and more formative, aimed to achieving educational purpose, should always be a goal for faculty and administrators. Adapting the evaluation form to the delivery method of a course is a part of that process.
A 2018 course by Ingie Hovland at the University of Georgia investigates the origins, course, and contemporary forms of Christianity in Africa. Issues in missionology and colonialism are considered.
A 2018 course by Peter Gottschalk at Wesleyan University for religious studies majors on "how the discipline of the study of religion creates knowledge."
A 2018 course by Jill DeTemple at Southern Methodist University introduces "several social scientific approaches to the academic study of religion. We will investigate the history and use of anthropological, sociological, and psychological theory and method in relation to the study of religion, especially as these fields relate religion to broader cultural, societal, and physiological fields of knowledge."
A 2017 course by Jill DeTemple at Southern Methodist University provides "an introduction to a wide variety of religious traditions, communities and practices within the context of globalization" through modern methods in the field of the study of religion.
A 2017 course by Jill DeTemple at Southern Methodist University introduces "International Economic Development as a global social institution which often intersects with social constructions of gender, religious institutions, and religious world views."
A 2018 course by Jill DeTemple at Southern Methodist University is "an introduction to the principal questions and modes of argument that have shaped the Philosophy of Religion as an academic discipline." Specific ethical issues are analyzed.
A 2018 course by Jill DeTemple at Southern Methodist University "is designed as an intermediate course" to introduce students to "the border as a geographic and cognitive location rooted in history."