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Click Here for Book Review Abstract: Decades before educators began to draw teaching and learning implications from neuroscientists’ groundbreaking findings on brain plasticiy, Reuven Feuerstein had already theorized it and developed practices for teaching and developing higher level cognition and learning for all students, even those with Down syndrome and other learning disabilities. His mediated learning, enrichment instruments, and dynamic assessment are used in urban districts in the United States and around the world to raise student achievement, success levels, and self-regulation. In this final work, Feuerstein provides a first-person reflective narrative of the implementation of mediated learning experience (MLE) past and present, including stories, new insights, observations, and newly formulated concepts on MLE and how it contributes to higher-level thinking and overcoming disability. Featuring both educational and clinical case examples, it offers a more detailed picture of the practical applications than any other publication to date. Those familiar with Feuerstein’s methods will find this book an important resource in deepening their knowledge. It is also essential reading for all educators looking for approaches that promote thinking skills that improve educational outcomes for diverse learners. Book Features: • Provides stories of Feuerstein’s inspirational journey as a teacher and learner, often working with special needs children and youth. • Relates mediated learning to contemporary learning environments • Explores theory and research on whether spiritual and behavioral practices change the brain. • Includes chapters devoted to questioning techniques and the effects of modern media access to the development of thinking skills. (From the Publisher)
One page Teaching Tactic: using images as an analogy to help students understand the difference between plagiarism and other appropriate uses of scholarship.
One page Teaching Tactic: individual oral exams during office hours in place of the first high stakes exam, helps encourage student engagement and diagnose learning problems.
One page Teaching Tactic: student-centered process demonstrating the processes and reasonableness of biblical textual criticism.
This response explains three ways in which the preceding essays are a significant contribution to the study of study abroad, explores three additional issues, and makes three suggestions for future work on religious studies and study abroad. This response is published alongside of six other essays, comprising a special section of the journal (see Teaching Theology and Religion 18:1, January 2015).
Conservative (fundamentalist, evangelical) Christian students present a general theological worldview that often correlates with significant anxiety. In a foreign setting, the anxiety of conservative students, removed from their supportive infrastructure, can be considerably heightened. This structure of thinking and emotion presents distinctive challenges and opportunities. Drawing upon my work as a clinician and as a religion professor who conducted study abroad programs, I make suggestions for working effectively with conservative Christian students in study abroad contexts. Suggestions include predeparture, in-country, and post-trip strategies. Specific examples of conversations with students are provided to illustrate the challenges and strategies. This essay is published alongside of seven other essays, including a response from John Barbour, comprising a special section of the journal (see Teaching Theology and Religion 18:1, January 2015).
Reflecting on two study abroad trips to New Zealand in 2005 and 2007, I suggest in this essay that it is possible to mitigate the risk of (American or European) students recapitulating imperial attitudes through development of a rigorous curriculum focusing on the legacies of colonialism, institutional racism, and the somewhat dubious phenomenon of “post-colonialism.” Readings, I argue, should be in continual play during cultural and social activities, operating in a dialectal move toward an “ethics of respect.” Such an ethics remains aporetic, or uncertain, insofar as no code of behavior can render us immune to the political and polemical effects of past and present forms of imperialism. However, a cultivated respect for distance and difference, including regarding questions of “authenticity,” can help to actualize the transformative promise of studying (indigenous) religion abroad. This essay is published alongside of six other essays, including a response from John Barbour, comprising a special section of the journal (see Teaching Theology and Religion 18:1, January 2015).
This essay is concerned with study abroad experiences as opportunities for student cognitive development, using the interpretive lens of educational psychologist William G. Perry. A standard and often valuable assignment in courses on world religions is a site visit to a religious institution in one's local area. This may concretize otherwise abstract materials and help students reflect on ways in which the lived experience of religion differs from its presentation in course texts and other academic materials. Increasingly, study abroad trips are being offered as extended and more intensive ways of bringing this material to life, offering students opportunity to see lived religion within another cultural framework. At the heart of this paper is the contention that such study abroad experiences function not simply as longer, more intense versions of site visits but, rather, as experiences that invert the subject and object of study. The worldview of the student becomes a primary object of study, which is examined, as it were, by the particulars of the religion(s) under investigation and the cultures of which said religion(s) are a part. Where site visits offer students an opportunity to visit the strange amidst the familiar, study abroad trips provide opportunities for students to become the strange within a recalibrated familiar. The subject becomes the object and is interrogated by the context of study. While local, stateside site visits can offer a degree of such dislocation, their brevity, together with some degree of assimilation to the larger culture flows on the part of the local religious institution being visited, most often mitigates any significant inversion. Students generally see such institutions as either mildly or wildly exotic, but always within their frame of reference, which constitutes the norm. When abroad, the normative experience of students is often subverted in ways that lay bare the assumptions behind such views and makes possible another world in which to live. Simply put, the subject and object of study change places. If this inversion is carefully attended to, it can provide rich insight into not only the topics nominally being studied but also occasion opportunity for real cognitive development on the part of the student. This essay is published alongside of six other essays, including a response from John Barbour, comprising a special section of the journal (see Teaching Theology and Religion 18:1, January 2015).