Diversifying the Curriculum
Scholarship On Teaching - Topic: Diversifying the Curriculum - 8 results
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Sensitive issues, rife in religious studies and in theology, present a pedagogical challenge when teaching students to nuance their thinking around positions that are often sharply defined and elicit strong feelings. I developed a learning tool that I call the “Agency Paradigm.” The purpose of this tool is to help students comprehend diversity within religious traditions, particularly regarding the agencies of women who are committed to them. Drawing on the ...
Sensitive issues, rife in religious studies and in theology, present a pedagogical challenge when teaching students to nuance their thinking around positions that are often sharply defined and elicit strong feelings. I developed a learning tool that I call the “Agency Paradigm.” The purpose of this tool is to help students comprehend diversity within religious traditions, particularly regarding the agencies of women who are committed to them. Drawing on the ...
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Sensitive issues, rife in religious studies and in theology, present a pedagogical challenge when teaching students to nuance their thinking around positions that are often sharply defined and elicit strong feelings. I developed a learning tool that I call the “Agency Paradigm.” The purpose of this tool is to help students comprehend diversity within religious traditions, particularly regarding the agencies of women who are committed to them. Drawing on the open and critical dialogue of emancipatory pedagogy, the Agency Paradigm encourages students to explore a range of ways women in world religions choose to act in varying contexts. This approach to teaching world religions increases students’ cognitive knowledge base and expands their understanding of each of the religions studied in the course, as examined through the perspective of differing women; it also assists them in developing their own agency through thoughtful reflection.
Sensitive issues, rife in religious studies and in theology, present a pedagogical challenge when teaching students to nuance their thinking around positions that are often sharply defined and elicit strong feelings. I developed a learning tool that I call the “Agency Paradigm.” The purpose of this tool is to help students comprehend diversity within religious traditions, particularly regarding the agencies of women who are committed to them. Drawing on the open and critical dialogue of emancipatory pedagogy, the Agency Paradigm encourages students to explore a range of ways women in world religions choose to act in varying contexts. This approach to teaching world religions increases students’ cognitive knowledge base and expands their understanding of each of the religions studied in the course, as examined through the perspective of differing women; it also assists them in developing their own agency through thoughtful reflection.
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One page Teaching Tactic: Inspiring students through informal encounters with the wide diversity of actual living biblical scholars.
One page Teaching Tactic: Inspiring students through informal encounters with the wide diversity of actual living biblical scholars.
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One page Teaching Tactic: Inspiring students through informal encounters with the wide diversity of actual living biblical scholars.
One page Teaching Tactic: Inspiring students through informal encounters with the wide diversity of actual living biblical scholars.
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The author describes her participation in a religious studies teaching workshop where she was asked to think creatively about the art of teaching, what implications result from changes in the field, and the relationship of religious studies to other fields. General conclusions endorse pedagogies that are dialogic, participatory, and experiential and invite possibilities provided by changes in the field that encourage courses that are more inclusive of marginal voices and ...
The author describes her participation in a religious studies teaching workshop where she was asked to think creatively about the art of teaching, what implications result from changes in the field, and the relationship of religious studies to other fields. General conclusions endorse pedagogies that are dialogic, participatory, and experiential and invite possibilities provided by changes in the field that encourage courses that are more inclusive of marginal voices and ...
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The author describes her participation in a religious studies teaching workshop where she was asked to think creatively about the art of teaching, what implications result from changes in the field, and the relationship of religious studies to other fields. General conclusions endorse pedagogies that are dialogic, participatory, and experiential and invite possibilities provided by changes in the field that encourage courses that are more inclusive of marginal voices and attentive to multicultural inflections. In assessing the relationship of religious studies to other fields, the author draws on her interdisciplinary background in religion and literature to apply Aristotelian rhetoric to the interpretation of a short story, thereby providing an actual model of how disciplines can complement each other while also highlighting aspects of the pedagogical and multicultural principles endorsed by the workshop participants. The application of Aristotelian principles of logos, ethos, and pathos becomes for the workshop participants a religious studies rhetoric: a provisional model for how to interpret classroom conduct.
The author describes her participation in a religious studies teaching workshop where she was asked to think creatively about the art of teaching, what implications result from changes in the field, and the relationship of religious studies to other fields. General conclusions endorse pedagogies that are dialogic, participatory, and experiential and invite possibilities provided by changes in the field that encourage courses that are more inclusive of marginal voices and attentive to multicultural inflections. In assessing the relationship of religious studies to other fields, the author draws on her interdisciplinary background in religion and literature to apply Aristotelian rhetoric to the interpretation of a short story, thereby providing an actual model of how disciplines can complement each other while also highlighting aspects of the pedagogical and multicultural principles endorsed by the workshop participants. The application of Aristotelian principles of logos, ethos, and pathos becomes for the workshop participants a religious studies rhetoric: a provisional model for how to interpret classroom conduct.
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This essay explores new ways of engaging diversity in the production of knowledge in the classroom using coloniality as an analytical lens. After briefly engaging some of the recent literature on coloniality, focusing on the epistemic dimension, the author uses the example of teaching a course on religion, culture, and theology, where he employs this analysis, to develop a new pedagogical approach as a step towards an intercultural, de-colonial theological ...
This essay explores new ways of engaging diversity in the production of knowledge in the classroom using coloniality as an analytical lens. After briefly engaging some of the recent literature on coloniality, focusing on the epistemic dimension, the author uses the example of teaching a course on religion, culture, and theology, where he employs this analysis, to develop a new pedagogical approach as a step towards an intercultural, de-colonial theological ...
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This essay explores new ways of engaging diversity in the production of knowledge in the classroom using coloniality as an analytical lens. After briefly engaging some of the recent literature on coloniality, focusing on the epistemic dimension, the author uses the example of teaching a course on religion, culture, and theology, where he employs this analysis, to develop a new pedagogical approach as a step towards an intercultural, de-colonial theological education.
This essay explores new ways of engaging diversity in the production of knowledge in the classroom using coloniality as an analytical lens. After briefly engaging some of the recent literature on coloniality, focusing on the epistemic dimension, the author uses the example of teaching a course on religion, culture, and theology, where he employs this analysis, to develop a new pedagogical approach as a step towards an intercultural, de-colonial theological education.
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This paper reports on a project undertaken as part of a wider group exploration of feminist pedagogy. It reflects on the issues this raised in teaching a course on contemporary biblical criticisms, an area of biblical studies where questions of power and ideology are frequently asked of texts. The project therefore asked the question whether there was a match or mismatch between the teaching process and the content of the ...
This paper reports on a project undertaken as part of a wider group exploration of feminist pedagogy. It reflects on the issues this raised in teaching a course on contemporary biblical criticisms, an area of biblical studies where questions of power and ideology are frequently asked of texts. The project therefore asked the question whether there was a match or mismatch between the teaching process and the content of the ...
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This paper reports on a project undertaken as part of a wider group exploration of feminist pedagogy. It reflects on the issues this raised in teaching a course on contemporary biblical criticisms, an area of biblical studies where questions of power and ideology are frequently asked of texts. The project therefore asked the question whether there was a match or mismatch between the teaching process and the content of the course. Of particular concern was the understanding of the role of the teacher, the lecturer's 'what am I doing in this class?' question. The move to open up the student space led to the matter of boundaries. Who decides upon and regulates the limits of what can be discussed? What allows trust in a class and how does one deal with feelings and emotions? This paper engages the class members on all these issues, drawing on their comments gained from the questionnaire that was part of the project design.
This paper reports on a project undertaken as part of a wider group exploration of feminist pedagogy. It reflects on the issues this raised in teaching a course on contemporary biblical criticisms, an area of biblical studies where questions of power and ideology are frequently asked of texts. The project therefore asked the question whether there was a match or mismatch between the teaching process and the content of the course. Of particular concern was the understanding of the role of the teacher, the lecturer's 'what am I doing in this class?' question. The move to open up the student space led to the matter of boundaries. Who decides upon and regulates the limits of what can be discussed? What allows trust in a class and how does one deal with feelings and emotions? This paper engages the class members on all these issues, drawing on their comments gained from the questionnaire that was part of the project design.
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This essay begins with diverse arguments for modifying history of Christianity courses to include the experiences of Asian Christianity. After discussing fundamental assumptions, several problems are articulated. The major portion of the essay describes three different strategies for integrating new materials into current curricular offerings. By conceptualizing the relationships between Asian Christianity and the history of Christianity in terms of (1) parallels, (2) supplements, and (3) challenges, material from theformer can be more ...
This essay begins with diverse arguments for modifying history of Christianity courses to include the experiences of Asian Christianity. After discussing fundamental assumptions, several problems are articulated. The major portion of the essay describes three different strategies for integrating new materials into current curricular offerings. By conceptualizing the relationships between Asian Christianity and the history of Christianity in terms of (1) parallels, (2) supplements, and (3) challenges, material from theformer can be more ...
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This essay begins with diverse arguments for modifying history of Christianity courses to include the experiences of Asian Christianity. After discussing fundamental assumptions, several problems are articulated. The major portion of the essay describes three different strategies for integrating new materials into current curricular offerings. By conceptualizing the relationships between Asian Christianity and the history of Christianity in terms of (1) parallels, (2) supplements, and (3) challenges, material from theformer can be more readily incorporated into the teaching of the latter. Such strategies can be utilized in different teaching contexts, depending on the needs of students and instructors.
This essay begins with diverse arguments for modifying history of Christianity courses to include the experiences of Asian Christianity. After discussing fundamental assumptions, several problems are articulated. The major portion of the essay describes three different strategies for integrating new materials into current curricular offerings. By conceptualizing the relationships between Asian Christianity and the history of Christianity in terms of (1) parallels, (2) supplements, and (3) challenges, material from theformer can be more readily incorporated into the teaching of the latter. Such strategies can be utilized in different teaching contexts, depending on the needs of students and instructors.
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This article wrestles with the question “whose voice counts?” as an entrée into a discussion of the challenges students encounter in learning to value different epistemologies and that professors encounter in attempting to teach for inclusion of voices. The essay reflects on an experience teaching a graduate seminar on gender and epistemology in which students encounter challenges reflecting on readings that present theology in the form of personal narratives, ...
This article wrestles with the question “whose voice counts?” as an entrée into a discussion of the challenges students encounter in learning to value different epistemologies and that professors encounter in attempting to teach for inclusion of voices. The essay reflects on an experience teaching a graduate seminar on gender and epistemology in which students encounter challenges reflecting on readings that present theology in the form of personal narratives, ...
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This article wrestles with the question “whose voice counts?” as an entrée into a discussion of the challenges students encounter in learning to value different epistemologies and that professors encounter in attempting to teach for inclusion of voices. The essay reflects on an experience teaching a graduate seminar on gender and epistemology in which students encounter challenges reflecting on readings that present theology in the form of personal narratives, rather than in a more abstract or theoretical form. Course content and genres of writing are both gendered and subject to power dynamics associated with the uneven treatment of different types of knowledge. The paper focuses primarily on the lens of gender but notes as well the intersectional nature of gender – and the ways in which the course dynamics are complicated by the race, sexuality, and even the class of the authors, students, and teacher. The paper makes two substantial arguments. First, it names a pedagogical meta‐question at the intersection of gender and pedagogy: Even when women are on the syllabus, how are educators ensuring that the epistemologies at work in their classrooms allow for equal authorial authority in the classroom? Second, the paper challenges educators to make changes in their classrooms to allow students time to engage and employ epistemologies they discuss and to see the importance of these practices for wider systemic change in institutions and society.
This article wrestles with the question “whose voice counts?” as an entrée into a discussion of the challenges students encounter in learning to value different epistemologies and that professors encounter in attempting to teach for inclusion of voices. The essay reflects on an experience teaching a graduate seminar on gender and epistemology in which students encounter challenges reflecting on readings that present theology in the form of personal narratives, rather than in a more abstract or theoretical form. Course content and genres of writing are both gendered and subject to power dynamics associated with the uneven treatment of different types of knowledge. The paper focuses primarily on the lens of gender but notes as well the intersectional nature of gender – and the ways in which the course dynamics are complicated by the race, sexuality, and even the class of the authors, students, and teacher. The paper makes two substantial arguments. First, it names a pedagogical meta‐question at the intersection of gender and pedagogy: Even when women are on the syllabus, how are educators ensuring that the epistemologies at work in their classrooms allow for equal authorial authority in the classroom? Second, the paper challenges educators to make changes in their classrooms to allow students time to engage and employ epistemologies they discuss and to see the importance of these practices for wider systemic change in institutions and society.
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Taking seriously the implications of post-colonial theory, the authors revisit the introductory course (normally "World Religions") as a course on the plurality of religions in contemporary U.S. culture. They explain the structure of the course, and discuss practical and ethical issues around student field visits to learn about other religions.
Taking seriously the implications of post-colonial theory, the authors revisit the introductory course (normally "World Religions") as a course on the plurality of religions in contemporary U.S. culture. They explain the structure of the course, and discuss practical and ethical issues around student field visits to learn about other religions.
Additional Info:
Taking seriously the implications of post-colonial theory, the authors revisit the introductory course (normally "World Religions") as a course on the plurality of religions in contemporary U.S. culture. They explain the structure of the course, and discuss practical and ethical issues around student field visits to learn about other religions.
Taking seriously the implications of post-colonial theory, the authors revisit the introductory course (normally "World Religions") as a course on the plurality of religions in contemporary U.S. culture. They explain the structure of the course, and discuss practical and ethical issues around student field visits to learn about other religions.