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Transformative Learning Theory and pedagogies leverage disruptive experiences as catalysts for learning and teaching. By facilitating processes of critical analysis and reflection that challenge assumptions, transformative learning reframes what counts as knowledge and the sources and processes for gaining and producing it. Students develop a broader range of perspectives on and entry points for learning and behavior change engaging cognition, embodiment, aesthetics, emotions, and ethics (see Mezirow 1991 and Figures 1 and 2). The open-inquiry, multi-modal nature of transformative learning defies most traditional assessment strategies. This article demonstrates that grounded theory offers the rigorous qualitative analysis needed to document and track transformative learning outcomes in practice. By applying a grounded theory approach to data from over eighty student portfolios across several iterations of a Religion and Ecology course at Emory University, this article demonstrates a successful and replicable assessment of transformative learning pedagogies.

Contemplative Studies—meaning both standard “third-person” study of contemplative traditions in history and various cultures as well as actual “first-person” practice of contemplative exercises as part of coursework—is a new field in academia, and aspects have been controversial in some quarters, seen as not completely compatible with the rigorous “critical inquiry” of liberal arts study. While there are agendas within contemplative studies (CS) that go beyond the traditional questions and issues of liberal education, I want to argue that CS has, for a number of reasons, a place right at the heart of such inquiry. CS can be approached from many disciplines, including psychology, medicine, and neuroscience, as well as literature and visual, fine, and performing arts, but here I will focus on its place in liberal arts generally, and in religious studies specifically.

When teaching diversity courses that discuss sensitive issues, such as racial, gender, sexuality, religious, and ethnic discrimination, it is possible to encounter student resistance, which can subsequently prevent students from comprehending the content. While teaching an introductory course on African American history in a Black Studies Department at a predominantly white institution of higher education in Middle America, I experienced such resistance. This article discusses how I initially taught the course, evaluated and then restructured my active learning approach to include reflective learning and Black Studies techniques to address that resistance.

An open access academic journal devoted to the practice and application of transformative education. Essays address curricular and co-curricular elements, explore active and reflective learning experiences, leadership, service learning and civic engagement, global and cultural awareness, and the learner’s intellectual, psychological and physical development.

This essay describes a transformation in my experience as an adjunct teaching underprepared students from one of shame toward a desire to assert the value of this work. Insights from my feminist theological training helped me to affirm the importance of encouraging transformative learning in teaching the academically marginalized and prompted my analysis of student writing in an introductory World Religions course, in order to determine whether or not the course was a site of transformative learning. I argue that despite many contextual limitations, the movement toward deepening self-awareness and increasing openness to religious diversity seen in student writing demonstrates that transformative learning began in this course, and that is valuable for students' lives whether or not they are academically successful.

The article is a response to this journal's call for papers on metaphors for teaching, and also draws from a previous publication in which Kent Eilers developed a methodology for teaching global theologies. In this methodology, the ultimate goal was the development of “hermeneutical dispositions of empathy, hospitality, and receptivity toward culturally diverse voices” (2014, 165). This article considers the goals of Eilers' methodology, and others like his, and how it is that the metaphors of “leaving home” and “communal imagination” highlight the importance of the ambient and interpersonal features of a classroom and their effect on the attainment of the above goals. In so doing, it extends the conversation beyond content and methodology in teaching theology and religion into the realms of philosophy of education, as well as the fields of moral and values education. It is contended that the metaphors informed by these areas of study facilitate the attainment of such goals, and similar ones, by demonstrating that the cultivation of an ambience of care, trust, and compassion within the classroom constitutes an essential foundation for learning in which students “leave home” and cultivate “communal imagination.” The article finishes with practical suggestions for educators in theology and religion.

Approaches to classroom instruction have evolved considerably over the past 50 years. This progress has been spurred by the development of several learning principles and methods of instruction, including active learning, student-centered learning, collabora- tive learning, experiential learning, and problem-based learning. In the present paper, we suggest that these seemingly different strategies share important underlying characteristics and can be viewed as complimentary components of a broader approach to classroom instruction called transformational teaching. Transformational teaching involves creating dynamic relationships between teachers, students, and a shared body of knowledge to promote student learning and personal growth. From this perspective, instructors are intel- lectual coaches who create teams of students who collaborate with each other and with their teacher to master bodies of information. Teachers assume the traditional role of facilitating students’ acquisition of key course concepts, but do so while enhancing students’ personal development and attitudes toward learning. They accomplish these goals by establishing a shared vision for a course, providing modeling and mastery experiences, challenging and encouraging students, personalizing attention and feedback, creating experiential lessons that transcend the boundaries of the classroom, and promoting ample opportunities for preflection and reflection. We propose that these methods are synergistically related and, when used together, maximize students’ potential for intellectual and personal growth.

As students develop cognitively, integrating knowledge in ways that reflect their learning, they also need to grow both interpersonally, by considering themselves as part of a larger whole, and intrapersonally, by establishing a belief system that can influence and guide their choices and experiences.