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In an address at the 1968 International Union for the Conservation of Nature and Natural Resources (IUCN), Senegalese forester Baba Dioum famously declared, “In the end we will conserve only what we love, we will love only what we understand, and we will understand only what we are taught.”[i] We cannot understand what we do not notice, and we will not notice what we cannot name. To love and learn we must first know, and to know, we must name. In my more conventional courses, I continue to assess students on theological and philosophical terms and names. I do so not to determine students’ comprehension and competency in a master discourse, but instead for the sake of calling them to account, to attention, to care, for the uses of variegated, precise language. Because the world is dynamic and changing, and since I hold that God calls human creatures to growth in self-transcendence, we must take seriously the task of stewarding our thoughts and speech.Concepts, ideas, and words, labels, classifications, and names all have dates. Each has a history. But language use is not merely a matter of historical interest, it is a profoundly serious moral task. Through naming, or taxonomy, we learn to navigate the worlds of meaning we have received.[ii] The work of learning, and even creating, new names can be a profoundly liberative, even salvific, activity. But naming can also be used to instrumentalize, enslave, and degrade places, creatures, and persons.Consider the moral difference between labeling fungi, plants, and animals “natural resources,” on the one hand, and “living organisms” on the other. The former risks instrumentalizing such lives economically; the latter might instead help us to recognize their intrinsic value. A third approach might recognize such lives not as resources, or as living things, but instead as “creatures” called into existence, loved, and sustained by God.Whether one uses the language of “natural resources,” “living organisms,” or “creatures,” all three are morally preferable to operating with a mental bestiary or botanical consciousness that ascribes worth, or wrath, to creatures from a narrowly anthropocentric perspective. “Pests” and “weeds” play major roles in our collective cultural psyche, but our distain for such living things does not make them any less loved by God.[iii]In Creaturely Theology we share in the divine work of knowing and caring for other creatures through noticing and naming the lives, even those we might initially despise, that surround us. Each student is tasked with identifying at least one hundred different species of plants, animals, and fungi during the semester. That work requires leaning on scientific and naturalist wisdom gathered in field guides and the living community of iNaturalist experts to get to know the creatures we happen to meet.[iv]Such work has lasting, powerful effects. As one student put it, “The class as a whole showed me how to wonder again. We would go into the woods not knowing what we would find, and then see a plant and not know what it was, and then not know much about it even after identifying it!”We are learning so much about the biodiversity of this place, but such knowledge only increases our appreciation of the mysterious otherness of each creature! We never encounter a generic flower or beetle or bird or snake; each chance meeting is with a unique, unrepeatable individual, known intimately by its Creator. To share such knowledge is a holy privilege, and each time we do we become just a little more like the One who has made us all. Notes & Bibliography[i] See Barbara K. Rodes and Rice Odell, eds., A Dictionary of Environmental Quotations (Johns Hopkins University Press, 1997), 33.[ii] My approach to the related issues of self-transcendence, growth, meaning, and historicity depends upon the work of Bernard Lonergan. See especially Bernard Lonergan, “Natural Right and Historical Mindedness,” in A Third Collection, edited by Robert M. Doran and John Dadosky (University of Toronto Press, 2017), 161–76.[iii] For an important exploration of the risks and deleterious effects of such consciousness on both non-human creatures and on humans, see Bethany Brookshire, Pests: How Human Create Animal Villains (Ecco/HarperCollins, 2022).[iv] See https://www.inaturalist.org/. We also use the apps Seek (https://www.inaturalist.org/pages/seek_app) and Merlin (https://merlin.allaboutbirds.org/). Both are useful but Seek often exhibits the significant limitations of AI technology, while Merlin more regularly shows its promise.

“Can we please go outside?!” my students begged. “Allow me to be your fully-formed pre-frontal cortex,” I told them. “In five minutes, you will be cold just sitting still, and none of you actually wants to sit in the snow.” An unusually long and unseasonably warm fall last year meant that my classes took place outdoors until the end of October. Then, in an unseasonably early snow dump, we were back inside. The students in my history of Christianity class were not pleased. They persisted: “We could do a walking class!” As our day on the crusades approached, I thought, I could make this happen. I told them to come prepared for an outdoor walking class. That morning, while I ran, I planned my adapted lesson. It was one of the best classes I have ever taught. If you had told me when I began teaching ten years ago that I would plan an entire lesson on a 35-minute run the morning of the class, I would have questioned your sanity. I needed detailed plans that I had read over several times so that things would move smoothly. I needed back-up plans for when something didn’t quite work right or an activity didn’t take long enough. I needed to know everything there was to know in case a student asked the question I hadn’t prepared for. Something had changed. Yes, some of the change is from teaching in general. Doing a thing long enough gives confidence, and teaching long enough teaches flexibility, or at least being okay with flexibility, because no plan survives contact with living, breathing students. But I have noticed that teaching outdoors has emboldened me as a teacher. So much so that I would try something as absurd as an Oregon-Trail-style role-play of the crusades in the snow—students kept dying of dysentery and cholera on our trek around campus. One reason teaching outside emboldens me is simply that I feel more myself outside. The more I feel like myself—or the more comfortable I feel—when I’m in front of a class, the more likely I am to feel the freedom to risk failure by trying something new or trying something I haven’t fully thought through. What space do you feel most comfortable, most yourself, in? Could you hold a class there? Could you make your classroom feel more like that comfortable place? Is it possible that our students might find it more comfortable too, that they might risk more? Another thing I’ve discovered is that when I’m teaching outside I feel like I’m getting away with something. So do the students. Class is supposed to be in a cinder-block room at desks with harsh lighting and cause extreme boredom. We almost whisper to each other as we head outside, “Don’t enjoy this too much or the administrators will find out and make us stop!” If I feel like I’m getting away with something, I’m a little exhilarated by the risk and willing to try more. There’s also a conspiratorial spirit I develop with the students: we’re all in this rule-breaking together, so let’s go for broke. They’re more willing to try things. Even better, if they feel they’re getting away with something, they drop their guard and are more willing to play, to try new things, to risk failure. They’re more willing to learn because it doesn’t feel like what they’ve been taught learning feels like. Finally, things are less likely to go to plan outside, so I have gained a lot of experience about decision-making and confidence. Did it start raining? Is it heavy enough to go inside, or do we wait it out? From those experiences and choices, I have learned that once I make the decision, I need stick with it, no going back and forth. Lawn mowers come too near? I have learned what points are most important in each lesson. Knowing that, I can have fun with the details. Did a student have a medical emergency on a backpacking trip? I learned I can handle real emergencies and think through the steps that need to be taken. These lessons transfer to the classroom as well, where I’ve become a better teacher for knowing my main points and sticking with a decision to keep momentum in a new activity (unless it’s really going poorly and needs intervention) and being able to react calmly to minor incidents. Having experienced a range of interruptions and impetuses for improvisation, I am emboldened to think that I can handle anything. Sure, I will still be surprised. I will still need help. I can’t handle everything. But the confidence—and also humility—that has risen from teaching outdoors has resulted in more creative lessons, more engaged students, and more effective learning. Emboldened to risk, my students are emboldened to risk, and that’s when all of us can learn. Even while we’re pretending to die of dysentery.   Appendix Crusades role-play walking class lesson plan Students have read Justo Gonzalez, Story of Christianity vol. 1, pp. 345-351, and Bernard of Clairvaux, “In Praise of the New Knighthood” Numbers are for a class of 15, but could be adjusted for a bigger class (i.e., could have 2 people play the pope collectively, have a couple of assistants to Bernard, etc.) Explain to the students that we will be role-playing today and walking around campus Assign major parts: 2-3 pilgrims returning from the Holy Land with reports of persecution Pope Urban: Will convene the Council of Clermont and lead 3-4 Advisors to the Pope: Advise at the Council of Clermont Bernard of Clairvaux: Will lead “knight training camp” Everyone else is variously council members, crusaders, knights *Since I was doing this for the first time, I asked two students who I knew were good at understanding the material they had read and who would be game for this kind of role play to be Pope Urban and Bernard, and asked for volunteers to be pilgrims and advisors. It could be done as all volunteer, but it’s good to have in mind who might be especially good and make a direct request as a way of avoiding silence when asking for volunteers. If I hadn’t had those two particular students, I would have needed to get my volunteers the day before so they had time to prepare. I led them walking around campus and stopped periodically to have an activity and lesson. First stop: Near the Holy Land 2-3 pilgrims run up to our group and tell us what it was like for them on their pilgrimage in the Holy Land—how they were treated, what difficulties Muslim rulers are causing, etc. When the pilgrims run out of their own ideas, ask the rest of the class to fill in While walking, ask students to think about how they would feel hearing these reports. Who wanted to do something about it and who didn’t? Assign them different kinds of life (farmer, knight, artisan, monk, etc.) and see what they might think. Second stop: Council of Clermont The Pope needs to convene the council and then receive reports from advisors about what needs to happen This stop is about getting at the reasons people wanted a crusade and the reason the pope ordered the first one (and then later ones) When advisors and pope run out of reasons, the rest of the class fills in further details again Pope makes a decision and begins the first crusade While walking, discussion of how many crusades there were and how they were different, what reasons were similar and different for each one *If group is too big to hear each other while walking, then make another stop quickly after this one to have this discussion. Also while walking, periodically point at a student and say “you have died of _____” fill in various ways and reasons they died so students get a sense of the futility of this. Dysentery, an infected cut, robbers, a battle, etc. Third stop: Knight training camp with Bernard of Clairvaux Bernard convenes knight training camp and leads the rest of us in how to be good knights, based on the “In Praise of the New Knighthood” reading. I also lead some discussion here about the monastic flavor of Bernard’s new knighthood and other things we need to pick up from the text. Help us understand the people who were doing this Wander some more, more discussion about the length and number of crusades, children’s crusades, etc. Continue with “You have died of…” End back at the classroom and ask how many are still alive, so they have a sense of the magnitude of deaths. Concluding conversation, reflections on the experience, final important points about content.

The conversation goes like this: “I saw you having class outside today.” “Yep! Great day!” “Don’t students get distracted outside?” Or … “I would do that, but I have PowerPoints.” Or… “I would, but I have 35 students.” Or… “What do you do with students who don’t want to?” I have this conversation at least twice a week. More when the weather is nice. So, for those of you who are intrigued by the idea, but have your own questions, I offer a practical guide to teaching outdoors. For context, I teach at a small liberal arts school where most of my classes are 30 students. I have taken classes of 38 outdoors, and yes, 12 or even 20 is easier, but it works with more, too. First, to the “I would, but I use PowerPoints” (or other technology), my answer is blunt. I don’t use them. I encourage you to allow the limit (not being able to use plug-in-able technology) and the new space (outdoors) to engender your creativity. How could your classroom be more active? Do you really need that one picture, or can you describe a thing to your students? This might be something my discipline allows for more than others: I don’t need diagrams unless I’m teaching Origen’s theology of the fall of souls. There are times I want a whiteboard, but even then, I find that if I tell students, “If I had a board I’d be writing this down,” they begin writing in their notebooks as if I had. I might spell a word or two that I would normally write, and I repeat myself more outdoors, making sure they catch the main ideas. It actually makes me a more attentive teacher. Some students do not want to go outdoors, or are allergic to grass, and many students do not like wet butts from dewy lawns. If it is borderline too cold, I give them the option and let them vote. Otherwise, on the first day of class in the fall and the first nice day in the spring I inform students that we will be outside and they should come prepared—bring something to sit on, layers and sunscreen. I recommend black pants in case the grass is still wet with dew or sprinklers so no one will be able to tell they are wet. I myself wear black pants for this reason, though like Elizabeth Bennett I don’t care if I have grass stains when I forget. Usually when it is nice the majority of the class wants to be outside, so I have no problem. No one has ever voiced serious hatred or concern. The question of accessibility is real. I have not yet had a student in a wheelchair, but I have had students on crutches and students allergic to grass. Wherever we are going to be, we have taken an accessible sidewalk to get there, so I simply position us close enough to the sidewalk so that students who want or need to sit on the sidewalk instead of the grass may do so. Often there are small walls or benches I can choose to be near if a student can’t get all the way to the ground. And always I tell students they are welcome to stand rather than sit for class. The other major accessibility consideration is hearing. It can be harder to hear outdoors because of ambient noises or simply the fact that they may sit farther away and my voice not carry as far in the open air. To be honest, there are times students have trouble hearing because lawn mowers decide that is the best time to mow the section of the quad next to where we are sitting. I joke about the lawn mowers so students know I am aware of the issue but continue teaching. They are never so close for so long that I cannot hold a lesson. If mowers get really close, I have students talk in small groups for a bit so they can be near and hear each other. For general hearing considerations, I stand rather than sit with them if it’s going to be an issue. If there is a particular disability, I make sure to sit or stand close to that student and make sure they can see my lips. I also repeat student questions and comments when students are not themselves loud enough during whole-class discussion. Additionally, I remind students to sit close together outside. They tend to spread out farther than they do in the classroom, and a simple reminder helps. Finally, the big question: Do students get distracted outside? Yes. But they get distracted inside, too. At least outside they are distracted by more interesting things. I find I am less bothered by it, at least. And in the end, the conversations, exams, and papers show that they are learning just fine. Because they’re doing it with a breeze in their hair, I think they’re learning more than fine.

My first sunburn of the year is always from teaching. I inherited my father’s skin, so it doesn’t take much sun for me to burst into flame, and that first warm day of spring I take all my classes outside, find a patch of grass to sit on, and hold lessons in fresh air for the first time in months. I usually forget to bring sunscreen. This year, because we had an unseasonably warm May, my Chaco tan was impressive before summer even began. Nice-day-outside classes are only the beginning. I hold office hours outside (a taped-up sign written in sharpie on my door tells students where to find me). I teach a 3-week immersion course in January or May called “Backpacking with the Saints” that includes a week of backpacking. At the request of one special class I taught a peripatetic lesson on the crusades in ten inches of snow, complete with “knight training camp” and deaths from dysentery. It’s even as simple as this: in the classroom I most prefer on campus—for its two walls of windows—I rely on the natural light and avoid turning on the fluorescents unless the day’s light is not cooperating. My wild pedagogy is a running joke-argument with my dean: I contend that class is simply better when nature is the classroom. For me, it’s simple. I learned to teach primarily by working as a wilderness guide at a children’s camp, so teaching outside, or teaching with nature as part of my classroom, just makes sense. The first day I stood in front of students in a classroom as a grad student adjunct, I looked at the faces before me in the windowless room and realized, “I think they think I’m in charge.” The second day, I took them outside because we were talking about Genesis. It didn’t occur to me that someone could teach the creation story anywhere but outside. Sitting on the grass with my students, I realized, “I know how to do this. This is how I am a teacher.” Nine years later, sitting in a canyon with some students in January, I thought, “Yeah, this is where I am my best kind of teacher.” So yes, my first reason for taking classes outside is simply that I like being out. I breathe better outdoors. I feel more myself outdoors. But the longer I do it, the more reasons I discover it’s a great choice pedagogically. Some of you are already with me; I’ll wave at you across the quad. If it’s more ideas for how to make nature the classroom you’re after, or ideas for immersive classes, stay tuned. Future blog posts will talk about those. This one is for those of you who are here because you know you love taking classes outside but haven’t thought about why it works so well, or you love it but need ways to talk about it with your skeptical colleagues. Or perhaps you are skeptical yourself. (If your skepticism is about how to make it work with student accommodations and opinions or technology use, look for my next blog in this series.)  So, hear me out: Why is wild pedagogy a good choice? Teaching seems more like a conversation outdoors. Students almost forget they are in class and actually talk with one another and with me, learning instead of worrying about whether something will be on the test. Students are less distracted—or at least distracted by better things. They reach for their phones less often. Outside, students feel like they’re getting away with something. I feel like I’m getting away with something. And when we feel like we’re getting away with something, we play more, which enlivens our discussions. Play also increases my students’ creativity, which they need as they work to understand the mysteries of God and human lives. Life feels more possible when we’re sitting in the sunshine feeling the breeze rustle our hair, and therefore my students feel that the work of learning is more possible, if only for an hour. Finally, that the world is wild and alive expands my teaching and the students’ conversations. We are all more alive as our spirits encounter the breath of the world. My teaching becomes more wild as I am in the wild world. More attentive, more responsive, more active, more unpredictable in the best ways. I invite you to ponder with me in this series all of these reasons for wild-ing pedagogy. I’ll be here every other month with a discussion of one of these reasons and how it plays out in actual classes. I’ll share some successful ideas and some failures. I’ll tell stories of canoeing with students and how they learn things in that setting that are hard to replicate anywhere else. Come join me around the campfire. I’ll save you a s’more.

It was a spectacular morning on Emory’s verdant quad. The early October air was just offering the hint of crispness that announced the imminent arrival of fall. The grass, roped off for re-seeding (a detail some students thought revealed loving care for the soil and others thought revealed a desire to control a manicured landscape), shimmered a dewy electric green. The oak trees’ leaves were beginning to flaunt their autumn gold, offset by an expanse of sky the color of a robin’s egg. But then, I noticed two students were standing off to the side of the rest of the class, whispering to each other, smiling, and almost giggling. All my self-preservation alarm bells hard-earned in junior high started going off. What are they laughing at? Is it me? Am I doing or saying something stupid? It was the “Religious Education and Our Ecological Context” class, and we’d come out to the quad on an October morning to discuss and try to practice Sallie McFague’s use (which she borrows from Marilyn Frye) of the concepts of the “loving eye” and the “arrogant eye” when encountering nature.[1] When beholding nature with an arrogant eye, we look upon it as an object, something separate from ourselves for our use and convenience. When beholding nature with a loving eye, we acknowledge its mystery and relationship to us, appreciating it on its own terms. The students were divided into two groups, each of which assumed the point of view of the arrogant eye or the loving eye and asked to make notes of what they saw or encountered in the quad from that point of view. Some students bounded off in pairs or trios, chatting and pointing out what they saw to their classmates, while others slowly wandered off quietly by themselves, pens and notebooks in hand. A couple of students lingered near me, asking a question about an upcoming assignment, perhaps not entirely comfortable with this task of just being in their bodies outdoors. I often incorporate such embodied and contemplative learning experiences, particularly in this class. In fact, the students also were asked to choose a location, near where they live, to observe for five minutes daily. They were invited to marshal all their senses to make note of all the changes in that place as the semester slid from late summer into fall, and then winter. A few weeks earlier, we visited an art installation by Charmaine Minniefield at Emory’s Carlos Museum, Indigo Prayers: A Creation Story. In that work, Minniefield powerfully uses pigments indigenous to Gambia, where her ancestral roots are found, to visually represent the “ring shout,” a dance of prayer and resistance. In these seven very large paintings, installed in such a way that they move slightly as one walks past, the artist’s own body is represented. The paintings tell an embodied story of the relationship between the self and place (and displacement), mirroring a theme for our class. All of this is to say that in this class, which considers the spiritual and moral relationship of the self (and the community) to particular places and to the “more-than-human world,”[2] I have intentionally built in embodied pedagogies to open up paths of knowing perhaps not available in more didactic or even discursive classroom activities. I made this decision on sure theoretical and pedagogical footing: Donna Haraway and Lorraine Code both argue for a more expanded epistemological framework, appreciating the role that embodied and emotional experience play in the production of knowledge.[3] And yet, as we were gathering back to talk about the experience, I was distracted by the two students standing very near me who seemed to be having a laugh at my expense. I immediately began to second guess my choice to bring the class outdoors. My inner voice began shouting at me: “This is graduate school for God’s sake! Get serious!” (I suspect that my inner voice comes from the same place as Stephanie Crumpton’s, also featured in this blog series: “Even worse, I hear my own voice telling me, ‘You’re dumbing it and yourself down. Folks [including yourself] need to step it up.’”) I didn’t want to put the students on the spot, but they made eye contact with me as I opened up the discussion. I paused, and one of them said, “We were just saying how much we like it that you take us on ‘field trips.’” They were happy. Now, I can’t say that knowing this fact erased my self-doubt. Indeed, there’s some small part of me that still believes seriousness and joy are somehow in tension with each other, and learning should be serious. As the conversation unfolded, however, a tapestry was woven that incorporated all the students had beheld on the quad, and the ways in which McFague’s categories accounted for (or didn’t) the ways in which we were relating to the more-than-human world in this moment. I revealed more of my pedagogical rationale for being out there, the principle of embodied learning as a pathway to ecological knowing, though we’d discussed that principle before in the ordinary classroom. As we walked back to the building, the students were animated, talking about the ways in which they might incorporate similar practices in their field sites or other settings. And we were happy.   [1] Sallie McFague, Super, Natural Christians: How We Should Love Nature (Minneapolis, MN: Augsburg Fortress, 1997). [2] Abram uses this phrase to appreciate the animacy of the natural world, and to avoid objectifying dualism. David Abram, The Spell of the Sensuous: Perception and Language in a More-Than-Human-World (New York, NY: Pantheon Books, 1996). [3] Donna Haraway, “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective,” Feminist Studies 14, no. 3 (1988): 575–599; Lorraine Code, Ecological Thinking: The Politics of Epistemic Location (New York, NY: Oxford University Press, 2006).