Teaching Diverse Students

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One page Teaching Tactic to diagnose the level of learning students' bring to a course.

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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.

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With the general practice of online teaching still in relative infancy, nuanced approaches for teaching target populations such as black students are especially scarce. This article submits a theoretical framework for approaching the activity of teaching black students online using a transformative, postmodern pedagogy that is sensitive to black learning styles. It also offers practical suggestions for course design and deployment in online religion courses. In the interest of providing an optimal learning experience for every student, all instructors are encouraged to consider the race and culture variable in their online teaching, whether their roster contains one black student or many.

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This Forum collects the papers presented at a 2010 panel at the Society of Biblical Literature, an outcome of a Wabash Center funded grant project. The project examined the unique dimensions and experiences of teaching Biblical exegesis at the six historically black theological schools (HBTSs), including discussion of the unique needs of HBTS students and their communities, and appropriate learning goals and effective teaching practices for this context. None of the biblical studies faculty were prepared as graduate students for the unique challenges that they have encountered teaching at a HBTS, so they have all had to “learn on the job” how best to approach the unique needs of the student body. The brief statements collected here summarize the findings from the project, describe and analyze some effective teaching strategies, and offer suggestions for continuing the conversation.

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Many early efforts at teaching preaching online incurred disastrous losses in quality. Revamped versions now claim to meet, and in some areas even exceed, classroom learning effectiveness, with potentially significant gains for students from non‐dominant cultures. Students preach in local ethnic and denominational contexts, so a wider range of sermon styles can flourish in indigenous soil. Students hear immediate feedback from their community, and from their online peers and professor. Online discussion formats level the playing field for non‐native speakers. By remaining embedded in their denominational and ethnic environments, student's cultural differences may be simultaneously affirmed and critiqued. This article describes capacities which predict success among preaching students, and how culture may influence the manifestation of these capacities. It details best practices and continuing challenges for professors making the transition to online preaching courses, as they seek to build culturally sustaining learning environments in which diverse students may flourish.

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Issues of racial and cultural diversity and racism pose particular challenges for effective teaching and learning in diverse theological classrooms. In this essay the author outlines specific strategies to confront racism and engage racially and culturally diverse students. Through the use of a model for understanding multicultural dynamics of teaching and learning, the author helps readers consider four epistemological categories: knowing our students, knowing ourselves as instructors, knowing how we teach, and knowing what we teach.

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An entire special issue of “Teaching Theology and Religion” on the topic of addressing sexuality in the classroom (in both undergraduate and theological education contexts).  

Table Of Content:
Ch 1. Embodied Learning: Teaching Sexuality and Religion to a Changing Student Body (Kate Ott, Darryl W. Stephens)
Ch 2. Inviting Perspective Transformation: Sexual History Awareness for Professional Formation (Kate Ott)
Ch 3. Case Method Strategies for Teaching Sexual Ethics to Relativists and Skeptics (Edward Vacek)
Ch 4. Trigger Warnings, Covenants of Presence and More: Cultivating Safe Space for Theological Discussions about Sexual Trauma (Stephanie M. Crumpton)
Ch 5. Sexual and Religious Autobiography (Kent L. Brintnall)
Ch 6. Safely Discussing What Cannot Be Said Out Loud (Patricia Beattle Jung)
Ch 7. Beginning with Social Context: Human Sexuality and the Bible (Melanie Johnson-DeBaufre)
Ch 8. Actively Listening to Testimonies about Rape Culture and Religion (Traci C. West)
Ch 9. Getting a Sense of the Room When Discussing Sexuality (Darryl W. Stephens)
Ch 10. Teaching about Sexuality and Veiling in Islam (Amy Defibaugh, Brett Krutzsch)
Ch 11. Civic Learning and Teaching as a Resource for Sexual Justice: An Undergraduate Religious Studies Course Module (Elisabeth T. Vasko)
Ch 12. A Response to Elisabeth T. Vasko: The Risk and Reward of Teaching About Sexual Assault for the Theologian on a Catholic Campus (Donna Freitas)
Ch 13. Teaching Sexuality and Christianity for Perspective Transformation: Suggested Resources and Strategies (Katia Moles)
Ch 14. Teaching about Teaching Sexuality and Religion (Daryl W. Stephens)

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The article explores the distinctiveness of Hispanic or Latino/a persons and implications for teaching practice in theological education. It reports on findings from a workshop for non-Hispanic faculty that was conducted at the Hispanic Summer Program in 1901. The content is broadly defined, and the context and persons of theological education are considered in addressing the particular learning characteristics that can typify Hispanic persons. The work draws upon the pioneering work of Dr. Eldin Villafañe (The Liberating Spirit) who identifies cultural distinctiveness among Hispanic persons in the United States. Suggestions related to each of those characteristics are proposed for teaching practice with the expectation that transformation in practice can foster greater inclusion of Hispanic persons in theological education.

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International seminarians seeking an education at academic institutions located in the United States often face a host of learning challenges. Seminary faculty that teach in these institutions are often confronted with a need to adjust their teaching methods to facilitate learning by international students. This essay outlines specific strategies to facilitate academic success of international seminarians by offering specific teaching methods for faculty and learning strategies for international students. Topics include training faculty in how to respond to diverse learning styles, expanding learning environments beyond the classroom, methods for enhancing student participation, and development of assignments. Strategies for student success include developing skills in how to improve note taking, critical reading, and writing.

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Six years of the Cross-cultural Colloquy at Virginia Theological Seminary, located in metropolitan Washington, D.C., have alerted the two participating American teachers to some peculiarities of their own American culture, some peculiarities of the home cultures of foreign students, and the importance of the work which foreign Christian leaders must do to select and translate from their new learnings when they begin to turn their minds towards resuming responsibilities at home. We observe that this Colloquy also meets characteristic needs of non-Americans studying theology in the USA: it offers them conceptual tools and an oral forum for explaining to themselves odd aspects of American culture, emotional support during that time of adjustment, and inducements to begin formulating ways to take both curricular and extracurricular learnings and begin to apply them in the settings to which they will be returning. We commend this model for consideration by schools where foreign or minority-culture students' place in the curriculum and in the community of teachers and learners is ill-defined or remains less than satisfactory.

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One of the difficulties in teaching religious studies in Asia is that many religious theories and case studies are closely related to Western countries and therefore the knowledge and teaching material have a strong Western cultural bias. The cultural differences make teaching rather difficult and, most importantly, lower students' motivation to learn. To deal with the problem, this researcher attempted to introduce material on indigenous religions in various subjects in order to test whether such material would enhance student motivation. The material included newspaper articles, articles in books and journals, television programs, and documentary films. This paper is the result of an experiment in education and personal reflection on the use of indigenous religious materials in teaching religious studies in the Asian context.

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The theological classroom is a place where dynamics of diversity and multiculturalism enter not only the understanding and interpretation of the course material, but also the very processes of teaching and learning. But how is one to learn and assess what students and professors are experiencing as cultural differences, and how is one to sort out the personal characteristics from the cultural? This essay, underscoring the importance of asking students about cultural issues, discusses a few such issues via some anecdotal data.

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Finding themselves teaching to increasingly diverse student populations, two mid-career faculty from different disciplines embarked on a common voyage to make their foundational courses more sensitive to student learning styles. Adrift in the seas of multiple intelligences and multiculturalism, the researchers quickly abandoned any hope of developing distinctive teaching portfolios for individual learning profiles. Instead, they structured the syllabus to be the passport into a common culture of teaching and learning in the classroom. Syllabus design and on-going "spot" assessments proved trusty guides in re-centering learning on the students' needs. In the process of outlining these two strategies for creating a common culture of teaching and learning, the article offers testimony that old dogs can learn new tricks! Additional materials, including syllabi used in these courses and in class assessment tools, can be found on the Web page of the Wabash Center for Teaching and Learning in Theology and Religion: https://www.wabashcenter.wabash.edu/journal/greenstortz.html

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Students from different cultural backgrounds respond in a variety of ways to my teaching of biblical studies. Some sermonize or plagiarize quite unselfconsciously in their written assignments, while others consistently hand in work late or are silent members of the class. As I struggled with what these behaviors were saying about my teaching, I came to realize that limited ability in spoken and written English was not the only barrier. Deeper issues were at stake here about the nature of cross-cultural communication, teaching, and learning. In this note I analyze the issues of faith, authority, and styles of teaching and learning which underlie the "clash of educational cultures" (Ballard and Clanchy 1997, viii) occurring in the cross-cultural classroom. Then I suggest a number of strategies that I have developed to build bridges of understanding between the various educational cultures, to encourage deeper participation and to develop critical thinking.

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Emerging from the particular experiences of the marginalized, postmodern pedagogies (bell hooks, Paolo Freire, feminist pedagogies) argue that education is more than conveying information from teacher to student. Rather education should encompass the transformative process of shaping character, values, and politics through the dynamic interaction among the teacher, the students' experiences, and the content of the instructional material. These perspectives argue that educators should reject "the banking model" of education, and teach to transform. However, religious studies with today's black college student tests the mettle of these approaches. On the one hand, historically black colleges and universities (HBCUs) have long practiced transformative education through a commitment to shaping both the minds and characters of their students. On the other hand, many of today's black college students are less receptive to transformation, particularly in the academic study of religion. This resistance to transformation is a reflection of (1) the socio-economic reality of the current student, and (2) a new black religiosity that portrays the world in binary terms. These economic and religious realities present a teaching context for which few religious scholars are prepared. This essay discusses the particularities of teaching religion to today's black college student by sharing the challenges, failures, successes, and joys of teaching religion at a small church-related, historically black women's college in the south. I will discuss the techniques that fail, and the way in which this unique context causes me to transform the way I teach religion. In the midst of a commitment to postmodern pedagogies, I feel a need to return to the banking model's establishment of authority and emphasis on content. As I negotiate with this method, I find ways to stealthily infuse transformative pedagogical techniques. I also discuss the way such a dramatic shift in pedagogy has transformed me, the teacher.

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Discussions on teaching and learning within theological seminaries often center on the question of student diversity, focused primarily upon issues of race, gender, and ethnicity. At the same time that seminaries are challenged to deal with a multitude of pedagogical suppositions emerging from increasingly diverse learning goals, seminaries must also pay attention to the ways their students challenge an institution's core mission to train ministers for service in churches and denominations. Based upon the author's experience teaching in a mainline Protestant seminary, the essay discusses three student cultures that often overlap among today's seminarians. These three student cultures, referred to here as "church seminarian," "new paradigm seminarian," and "vocational seminarian," carry very different understandings of the seminary's role to prepare students for ministry. A critical discernment of these cultures might challenge seminary faculty to reevaluate their educational and missional suppositions amidst divergent student career objectives.

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Students increasingly appear anxious, risk‐averse, and worried about getting things “wrong.” They may appear to lack intellectual curiosity, and be unwilling to engage in independent study. This essay explores how teaching and assessment in theology and religious studies might help students learn to take intellectual risks, and increase their resilience. One approach is to encourage students to experiment and “fail safely,” to increase their confidence that they understand what is expected of them, and to help them begin to understand learning as more broadly formational, not always directed toward a grade. I suggest three strategies: more formative assessment; a stronger narrative about the purpose of formative assessment; and an appeal to values, virtue, and the cultivation of character. Via these approaches, students might be encouraged to understand assessment in less utilitarian terms and increase their resilience for a world characterized by volatility, uncertainty, complexity, and ambiguity, prepared both critically and dispositionally to thrive and contribute positively to society.

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This modified "note from the classroom" is a dialogue between two scholars about African American study of the Bible. Bellis introduces the subject by advocating the primacy of social location and the African American student's religious experience in the method that she uses in her classes. (Her sample bibliography, syllabus and course outline for teaching about the Bible in African American perspectives can be found on the Wabash Center web page: https://www.wabashcenter.wabash.edu.) Brown's response takes a different stance with regard to the relative importance for exegesis of historical-critical method and the reader's social location. While Bellis and Brown agree on the appeal that the King James Version holds for many African Americans (but for different reasons), their differing assessments of translations, the distinctiveness of African American interpretations, and the ethnicity of Biblical characters models a lively discussion of issues in teaching and learning.

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This modified "note from the classroom" is a dialogue between two scholars about African American study of the Bible. Bellis introduces the subject by advocating the primacy of social location and the African American student's religious experience in the method that she uses in her classes. (Her sample bibliography, syllabus and course outline for teaching about the Bible in African American perspectives can be found on the Wabash Center web page: https://www.wabashcenter.wabash.edu.) Brown's response takes a different stance with regard to the relative importance for exegesis of historical-critical method and the reader's social location. While Bellis and Brown agree on the appeal that the King James Version holds for many African Americans (but for different reasons), their differing assessments of translations, the distinctiveness of African American interpretations, and the ethnicity of Biblical characters models a lively discussion of issues in teaching and learning.

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A theological school's international students contribute to and are constitutive of its diversity. Yet while research on diversity in theological education is flourishing, the pedagogical challenges of international ESOL (English for Speakers of other Languages) theological students and of their teachers have received scant attention. This article probes the pedagogical challenges of international student writers in theological schools, and of their teachers and tutors, by (1) reflecting on those challenges, their context, and responses to them; (2) connecting contemporary theories of ESOL language learning with the practice of teaching and tutoring non‐native English writers in a theological context; and (3) proposing a discipline‐driven, writing‐centered ESOL pedagogy that I call “Writing Theology as a Common Language.” See as well “Responses to Lucretia B. Yaghjian's ‘Pedagogical challenges in teaching ESOL/multilingual writers in theological education,’ by Steed Vernyl Davidson, Sheryl A. Kujawa‐Holbrook (with Ahsah Kyuelna and Angela Wendy Tankersley), Hyo‐Dong Lee, and Carmen M. Nanko‐Fernández, published in this issue of the journal.

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This article consists of four brief responses to Lucretia B. Yaghjian's “Pedagogical challenges in teaching ESOL/Multilingual writers in theological education,” published in this issue of the journal.