`R 204:Western Religions, Fall 1998`

RESEARCH PROJECT (PAPER OPTION I) FOR PROFESSOR DALE CANNON

THE ASSIGNMENT

The research project is to be an empathetically objective, carefully researched interpretation in written form of some feature, teaching, person, or practice of one of the religious traditions we are studying. Which of the three traditions, broadly speaking, will be determined by the due date for which you register. Thus, a research project due at the time of the first exam (Oct. 23) must be on some expression of Judaism (broadly conceived). A project due at the time of the second exam (Nov. 13) must be on some expression of Christianity (broadly conceived). And a project due at the time of the third exam (Dec. 9) must be on some expression of Islam (broadly conceived). In any case, it must abide by the following guidelines.

You are encouraged to discuss every stage of your research project with your teammate(s) for the course and to rely upon your teammate(s) as a source of constructive critical feedback of your work.

MAIN OBJECTIVE OF THE RESEARCH PROJECT

The main objective of this project is to have you empathetically get inside the religious phenomenon you are describing and bring it to life within brackets (i.e., within a perspective of neutrality) as a representation of a living religion. It should not just be an account of its objective features and an explanation of its outwardly "different" aspects in a neutral way but it should represent your best efforts to bring out and make plain what it means and feels like to be a participant, making accessible for your reader the religious experience of insiders.

It is not to be a comparative essay. Use comparison, if at all, only as a foil for conveying aspects of the subject chosen that cannot be easily conveyed otherwise.

While a description of the objective features of your chosen phenomenon (your topic) is important and not to be left out, the central focus should be upon its lived meaning, its meaning in practice for participants. Think of your task as one of building a bridge for your reader's imagination to enter into the phenomenon, understand it, and get a feeling for what it is like 'on the inside' -- and to do so neutrally ("in brackets"), in a manner set off from having to react to it.

Whatever topic you choose, therefore, your task is to bring out what it is like for a participant to be involved with the phenomenon you choose to research. In other words, identify and describe what it feels like to be involved, bringing out the meaning found in living participation. It may help to put your paper or a significant part of it in the form of a story. (One model for this is found in the book, Had You Been Born in Another Faith, by Marcus Bach, on reserve. Another model is Leonard Biallas' World Religions: A Story Approach, also on reserve.) To the extent that you find evidence of significantly differing viewpoints among insiders regarding the subject of your research, take those differences into account. One of the extra credit possibilities is to have a knowledgeable participant of the (sub)tradition you are researching, in addition to serving as an informant for your research, read and give you feedback on how well you have represented an insider's perspective.

BACKGROUND PREPARATION FOR YOU

In preparation for your paper, re-read with care my "Essays on Religious Studies II: Empathetic Objectivity in the Descriptive Representation of Religious Phenomena." There I set out guidelines you may follow to insure that your paper will be empathetic (the "Test of Empathy") and objective (the "Test of Neutrality"). Often students, in their desire to be empathetic, lose track of the necessary neutrality and objectivity -- their description fails to be "bracketed." Other students, in their concern to be objective, never reach a sense of empathy for lived meaning (or convey it in their papers). It is especially important that you follow these guidelines in order to maintain the necessary balance between the two poles of empathy and objectivity. When in doubt as to what they imply for your paper, check with me.

EXAMPLE PAPERS

Several example R204 papers illustrating the research project are available for your review on the R204 library reserve under "Example Student Papers for R204."

TOPIC CHOICE

Your choice of Paper Option I, the topic of your paper, and at least three major academic sources you expect to make use of must be submitted in writing to me (for review, approval and/or redirection, and bibliographic suggestions) not later than two weeks before it is due (Oct. 9 for the first set of papers, Oct. 30 for the second set, and Nov 23 for the third set). You will receive feedback from me on your choice at the next class session.

Teammates are encouraged to choose the same phenomenon to write about, but if they do they must concentrate on different aspects and/or consider it from different, complementary angles. In other words, they should not simply write about the same topic (nor jointly write the same paper). Some topics lend themselves to this more than others. Working together as teammates in this way is especially helpful in connection with field research -- e.g., visiting, inquiring about, and observing a service of worship in a particular religious (sub)tradition.

With this research project you are not free to write on just any topic you like, or do the research for it in any way you like, or write the paper in any way you like. The purpose of the directives and guidelines which follow is to have you learn through practice the discipline of empathetic objectivity in the interpretation of religious phenomena. Nevertheless, within these guidelines, you have a very wide range of choices.

The topic you choose must be a religious expression very different from the religious expressions with which you are personally familiar or with which you personally identify. One purpose of the project is to stretch and develop your capacity to empathize with the strange and unfamiliar.

Preferably, the topic should pertain to one (or some combination) of the six ways of being religious discussed in class. (Explicit reference to the idea of ways of being religious is not required, but if you do make use of the phrase, for example, "the way of devotion" or some other such phrase, you must explain it in the context of your paper.)

A good place to start is to become familiar with the lists of example topics in Judaism, Christianity, and Islam below. Another is to take a close look at my book, Six Ways of Being Religious, on reserve -- especially pp. 51-68 (which discusses each way in general), ch. 4, "The Ways of Being Religious Exemplified," and the anthology of readings in chs. 9-14 (the anthology only covers examples of Christianity and Buddhism). See also, the anthologies, Ways of Being Jewish, Ways of Being Christian, and Ways of Being Muslim.

SOURCES

Research for the project is expected in all but extraordinary cases to include a minimum of 4 major academic or scholarly sources on the subject, and to draw upon class lectures and assigned readings when relevant.

Building first upon the basic understanding of the tradition supplied in the R204 lectures and required course readings, these major scholarly sources are to serve as the foundation for your understanding of the topic you have chosen. All other sources are to be critically weighed in light of what these sources have to say.

For most of you in the class, the scholarly sources you will use will be books available in the R204 Reserve Holdings and the library reference collection. You are expected to consult these first. Click here to review an annotated bibliography of these holdings. Depending on your topic, sometimes books not on reserve may be helpful. Books in other major academic libraries within the state are generally acceptable.

Some topics will be more difficult to find good sources for than others, and some sources will be easier to read and understand than others. If you run into major difficulties, check with me. Dont switch topics without checking first with me.

Internet sources will not in general count as major academic or scholarly sources, but they may prove very useful. See Internet Links. If you use an internet source, append to your paper a brief critical evaluation of the source with regard to (a) how well its information agrees with what we have covered in the course, (b) how empathetically objective it is, and (c) any remarkable aspects of the website that might suggest a bias. If you believe there is justification for using a particular Internet source as a major source for your paper, see me. In any case, beware of "hype" and "hucksterism" for a particular religious view (whether positive or negative).

Books and pamphlets produced by religious organizations (i.e., "official publications"), while sometimes informative, are usually not empathetically objective. Such sources may not counted among your major scholarly sources. (Occasionally, good scholarly sources are available from representatives of a tradition, but not as a general rule.)

When in doubt get advice from me, for not all sources are reliable for the needs of this project.

A major relevant article or combination of articles in the Encyclopedia of Religion could be such a source. This is one of the very best of scholarly sources in our library. While dated in much of its information (so beware), the Hastings Encyclopedia of Religion and Ethics is often a helpful source as well.

Many of the videotapes in the media lab for the course are excellent sources of information and helps for empathetically entering into the frame of reference of participants. They will not, however, count as major academic or scholarly sources.

You are encouraged to do your best to include some first-hand research (e.g., observation, interviews, field investigation, etc. -- see me for suggestions and contacts), and to incorporate the perspectives and experiences of actual members of the tradition you are studying. For example, you might wish to write about a worship service in a particular religious tradition or subtradition which you will visit. Helpful advice on conducting first-hand research may be found in Miller and Seltzer's, Writing and Research in Religious Studies (on library reserve, but do not follow their guidance for documentation). Appropriately documented, empathetically objective, first-hand research will count toward extra credit in the course.

EXTRA CREDIT IN CONNECTION WITH THE RESEARCH PROJECT

Extra credit may be earned by incorporating some first-hand research (see immediately above) in addition to library research.
Extra credit may be earned by having a thoughtful, knowledgeable representative (of the tradition which your Research Project is about) read a draft of your paper and give you constructive critical feedback by means of which you will be enabled to make necessary corrections to pass the Test of Empathy. This must be documented by way of a special acknowledgment at the end of your paper of the person's assistance, giving name, status the person has in the tradition in question, nature of the assistance given, how agreeable (or not) the person was with the draft she or he read, and what changes you made in it as a result.

TEAMMATE CRITICAL REVIEW OF PAPER DRAFT

Once you have a readable draft of your paper -- preferably, one that is nearing its final state -- have one of your teammates give it a thorough constructive critical review in light of the guidelines given here, using the official peer review form for the research project. Then revise your paper in response.

Acknowledgment of the assistance you have received from your teammate(s) must be given in a note after the concluding paragraph of your paper.

FORM OF FINAL PAPER

The final paper is to be between 5 and 10 typed, double-space pages.

The term paper (whichever option you choose) is expected fully to address the assignment as given and be

coherent,
the result of your own work (i.e., avoid plagarism at all costs),
neatly typed with double-spacing,
free of minor spelling and grammatical errors (i.e., proof-read and corrected before you write your final draft), and
characterized by full and accurate documentation in MLA format (Modern Language Association format, the format used in Humanities courses at Western) for all sources on which you have directly relied (even when not quoted directly), including interviews and things from the Internet. See the section on Documentation below.

Failure to meet these minimum expectations will result in a substantially lower grade than you otherwise might deserve, and perhaps no credit for your work at all.

POSSIBILITY OF RE-WRITE

See me individually if you wish to receive feedback during its development. In any case, re-writes for an improvement of the paper and an improvement of the grade are encouraged (though simply making minor spelling and grammatical corrections will likely not improve your grade significantly. Papers due Dec. 9, to be eligible for a re-write, must be turned in by Mon. Nov. 30.

RESPONSIBILITY FOR COURSE CONTENT DURING WORK ON PROJECT

Please note that not taking one of the examinations for credit does not relieve you of responsibility for mastering the course content for that section of the course (e.g., completing the assigned reading). Your paper (whichever option you choose) is expected to reflect mastery of that content so far as the content is at all relevant to your paper. In any case mastery of that content will put you in a more secure position to evaluate your sources critically. Your not having to take the exam is for the purpose of freeing you to focus more effectively on your paper.

DOCUMENTATION

"Documentation is the process by which credit is given to the appropriate source for every borrowed idea used in a paper. Such ideas may be in the form of direct quotation, summary or paraphrase. Regardless of form, proper credit must be given in a specific conventional style that allows the reader to trace your sources. For literature courses [and religious studies courses taught by me] that style is MLA, which uses parenthetical documentation where references are placed in parentheses within the text itself. This eliminates the need for foot notes or end notes. The parenthetical note refers the reader to a works cited entry which includes complete publication information for the source." (From the WOU English Department's "Style Directions")

More specifically, for most parenthetical notes, the reference will be of the form: (author's last name followed by page number) -- e.g. "(Cannon 42)" -- with no comma or "p." between. Then in your Works Cited or Bibliography, your reader will easily be able to identify the source. Where more than one source is by the same author, the parenthetical note will have a comma after the name, followed by an easily identified abbreviation of the particular source, which will then be followed by the page number -- e.g., "(Cannon, Six Ways 42)". (For a full explanation of MLA documentation, consult chapters 4 and 5 of Gibaldi, MLA Handbook for Writers of Research Papers, 4th ed., on reserve for R204. For short but fuller description of MLA documentation than that found here, click here.)

Special note: MLA parenthetical citations from an encyclopedia, such as the Encyclopedia of Religion, or any other collection of essays should be to the author of the article or essay (not to the editor of the collection). An author's name is usually given at the end of an encyclopedia article (sometimes as initials which must then be looked up elsewhere for the full name). In your "Bibliography" or "List of Works Consulted," each article or essay referenced should be listed separately by the author's name and the title of the article or essay. Encyclopedia of Religion references should look like this: e.g., "Cragg, Kenneth. "Muslim Worship." Encyclopedia of Religion. 1987 ed." And the reference in the text of your paper should look like this: (Cragg xx), where xx is the page number of the reference. If there is more than one source reference by Cragg, then it should look like this: (Cragg, "Worship" xx), or some other abbreviated version of the article title.

CHECKLIST TO KEEP IN MIND IN COMPOSING YOUR PAPER

Have your first paragraph clearly introduce your reader to your topic as a whole and have a final paragraph close your essay in a summarizing way.
Make clear the larger context in which the subject of your paper is situated -- e.g., the subtradition in which it stands, its cultural and/or national context, its historical era, the larger pattern of religious life of which it is a part.
Think of your paper as building a "bridge of empathetic communication" between someone outside the tradition you are studying (e.g., a friend who is not taking the class) and insider participants within that tradition. Make sure that you bring out the meaning and significance of the matters you are covering for insider-participants. Sometimes a story or narrative structure to your paper will help. (For some examples, see Bach, Had You Been Born in Another Faith, and Biallas, World Religions: A Story Approach, on library reserve.)
Avoid all exaggeration and sweeping generalizations; when you make any claim that might be somewhat controversial, be sure to give it convincing support.
Avoid overmuch quotation; a paper simply filled with quotes will be regarded as the work of someone else and not by you.
Make sure each empathetic description is properly "bracketed" -- i.e., presented in a neutral way.
Your paper should not presuppose any special knowledge or acquaintance with specialized terms on the part of your reader. Beyond general common knowledge, it should more or less stand on its own. So, explain each special term and reference (e.g., "the way of right action," "halacha," or "magisterium") that might not be clear to your reader.
Put each reference (both in the text of your paper and in your bibliography or works cited) in proper MLA form, including encyclopedia articles. For a review of MLA format, click here.
Review the grading criteria listed below.

EXAMPLE TOPICS

In what follows, I list a great range of possible topics. They are meant to be suggestive, not to limit your options. Each 'paragraph' represents a cluster of possible topics; it does not represent a topic unto itself. The language remains very general. In several cases, a single phrase represents a possible topic, sometimes a cluster of possible topics.

The topic you end up actually selecting should in most cases be more specific, or should at least focus on more specific examples than those here listed. Also, it should be 'located' within a specific tradition within the larger religion. (Be wary of claims by members of a specific tradition that they speak for all of Christianity or for "the only true Christianity.")

Thus, when I list "pilgrimage to shrines and holy places," you should consider focusing on pilgrimage to a specific place in a specific time -- e.g., contemporary Roman Catholic pilgrimage to Medjugorje in Yugoslavia. Or, when I list "Islamic mysticism," you should consider focusing on a specific tradition of Sufism -- e.g., the Mevlevi Order centered in Turkey and founded by Jalal ad-Din Rumi, or more narrowly upon their whirling dance form of meditation. Beware of tackling too much, e.g., a whole tradition such as Lutheranism or Shi'a Islam. On the other hand, don't pick a topic that is so narrow and minute that it has little or no significance with respect to the tradition in which it stands.

To make sense of these topics, it is advised that you begin by skim reading a relatively brief overview of the tradition in question: e.g., in my R204 Lectures, or in the relevant chapters of Ludwig, The Sacred Paths of the West. On Christianity, see Cannon, Six Ways of Being Religious, ch. 8.

EXAMPLE TOPICS IN JUDAISM

(At least in Western Europe, the United States, and Canada, there are three main traditions of Modern Judaism: Orthodox, Conservative, and Reform. Judaism in the State of Israel is another story. In addition to these there are several sects of Hasidism -- some of which attempt to represent authentic Judaism as a whole -- and a small liberal movement known as Reconstructionism. Be sure to identify which tradition you are seeking to represent.)

sacred rite

Structure of worship; Sabbath worship in the synagogue; sabbath worship in the home; study of torah; the rabbi; daily (morning and evening) prayer.
A religious holiday/festival (nature, meaning, and ritual): Sabbath, Passover, Sukkot, Hanukkah, Shabuot, Rosh Hashanah, Yom Kippur, Purim.
Sacred 'realities' and concerns of life: Torah; the Sabbath; Halakah (living a life in accordance with the commandments or mitzvot); dietary laws; laws of purity or purification; sabbath laws.
Life passage rite(s): Circumcision; Bar and Bat Mitzvah; Marriage; Death and Mourning.

right action

Halachic spirituality ('doing the commandments' -- e.g., see the selections on the way of right action in Ways of Being Jewish); Jewish ritual law and its practice (e.g., Kosher diet); Jewish social activism; Reform Judaism's idea of the mission of the people of Israel; Jewish socialism; Zionism; Attitude toward the current state of Israel. The ethical vision of the Hebrew prophets. One of the Biblical prophets.

devotion

Jewish understanding of personal prayer; Jewish devotion in the context of formal worship; Personal devotions (worship outside formal ritual); Devotion in Hasidism or specific Hasidic sects.

shamanic mediation

Hasidism, specific Hasidic leaders, and/or specific Hasidic sects.

mystical quest

A specific practice or expression of Jewish Mysticism and/or specific Jewish mystics; a specific form of Jewish meditation, etc.

reasoned inquiry

An example session of Talmud study.
Talmudic scholarship and/or specific Talmudic scholars; life in a Yeshiva; training and ordination of a rabbi.
Jewish Philosophy/Theology and/or specific Jewish philosophers/theologians.
Issues in Jewish Theology of Jewish Law: e.g., the Messiah; the Land of Israel; the destiny of the People of Israel; the "Prophetic Principle" (see Huston Smith); the nature of sin and the fallenness of mankind; attitudes to non-Jews and to other religions; response to the Holocaust; etc.

miscelaneous

The nature and distinctiveness of Reform Judaism, Conservative Judaism, Orthodox Judaism, Hasidic Judaism (or a particular variety of Hasidic Judaism), or Reconstructionist Judaism in relation to the others.
Fundamentalist expressions in Contemporary Judaism.
The traditional position of women; movements for change (e.g., ordination of women rabbis in Conservative Judaism)

EXAMPLE TOPICS IN CHRISTIANITY

(Take note of the need, indicated above, to identify which specific tradition you are studying. It is very important that, whichever topic you select, you approach it in relation to a particular Christian tradition.)

sacred rite

A form of sacramental Christian worship (note: within a particular Christian tradition -- e.g., Lutheran, Roman Catholic, Eastern Orthodox, Episcopal, etc.). The idea of a Sacrament and one of the Sacraments in particular. Priesthood and Ordination. The Christian Liturgical Calendar, with its cycle of holy days -- Advent, Christmas, Epiphany, Lent, Holy Week, Easter, and Pentecost -- or one of the more important of these seasons or holy days.. The nature and significance of "Preaching the Word of God" or "Preaching the Gospel."
Icons, Sacred architecture; Pilgrimages to shrines and holy places, etc.

right action

Teaching and practice among persons pursuing a particular Christian form of the Way of Right Action: e.g., Roman Catholic Liberation Theology in Latin America; Dorothy Day and the Catholic Worker Movement; Quaker and Mennonite Peace Witness; Martin Luther King's efforts on behalf of Civil Rights; Christian involvement in Right to Life, Evangelicals for Social Action (e.g., the Sojourners Community), etc.
An 'activist' Roman Catholic religious order--e.g., Maryknoll priests; Jesuits, etc.
Seventh Day Adventist activist spirituality. Puritanism. Life in one of the 'alternative' Christian communities, such as the Amish, the Hutterites, Swiss Bretheren, etc.

devotion

How Jesus is regarded (in a particular tradition) and how his contemporary "presence" is felt and understood within a specific Protestant or Roman Catholic tradition.
Evangelical Christian experience of being "born again." A specific Evangelical or Pietistic tradition.
The use of a special form of devotion and prayer, such as the Rosary, praying to Saints; devotion to Mary; the Jesus Prayer.

shamanic mediation

Charismatic or Pentecostal Christian experience of "baptism in the Holy Spirit;" a "Spiritual Gift" such as healing, prophecy, exorcism, speaking in tongues, etc.
A Charismatic or Pentecostal tradition and/or a specific leader.
A tradition of miracle working saints (living or dead), relics, icons, etc.

mystical quest

The "Mystical experience of God" in a specific tradition of Western Christian spirituality; Eastern Orthodox Christian experience of "deification."
Specific mystics, or the experience of a particular mystic.
Monastic life in a particular tradition, or religious life in a particular contemplative religious order.
The life of a particular nun or monk. in specific tradition of Western or Eastern Christian monasticism. The practice of Christian religious hermits.

reasoned inquiry

The nature and practice of Christian theology in a specific tradition.
A major theologian (e.g. Augustine, Aquinas, Rahner, Barth, Tillich, etc.) T
he pursuit of Christian philosophy or philosophical theology; a specific philosopher (e.g., Augustine, Aquinas, Anselm, Luther, Calvin, Kierkegaard, Schliermacher).
Scholastic (philosophical) Theology.
Monastic (philosophical) Theology.
A Specific Christian doctrine and its history -- e.g., the Incarnation, the Trinity, the Two Natures of Christ; the Atonement; the Second Coming of Christ, etc.
The Bible in terms of how it is understood and the role it plays in a specific Christian tradition.
The Church and its structure of authority; Sacred Tradition in the Eastern Orthodox Church; the authority of the Pope (Roman Catholic Magisterium).

miscelaneous

Contemporary Christian feminism, as reflected in the life and work of one or more of its representatives.
Contemporary Christian Fundamentalism, in one of its expressions.

EXAMPLE TOPICS IN ISLAM

(Please Note: As with Christianity, it is very important that, whichever topic you select, you approach it in relation to a particular Muslim tradition. Aside from the dominant mainstream Sunni tradition, there are 3 different Shi'ah traditions, each of which differs on several matters from the others. Unless your source clearly identifies the tradition to the contrary, it is generally safe to assume that the information you find represents the mainstream Sunni tradition.)

sacred rite

Daily prayer worship in the mosque or at home (Salat); Friday worship in the mosque; Fasting (Saum) for the month of Ramadan;the Pilgrimage (Hajj) to Mecca.
A holy day or holy season in Islam (e.g., Ramadan; Muhammad's birthday; the Festival of Sacrifice).
Religious art and/or architecture (but approached in terms of their role in worship).
The sacramental recitation of portions of the Qur'an.
The place of the Qur'an as a holy book in the life and worship of Muslims.
The rite of Tazi'ah (redemptive re-enactment of the death of Hussein) in Shi'a Islam.

right action

Muslim charitable practice (especialy in relation to the Zakat).
Muslim effort on behalf of social reform.
Muslim institutions of law.
Muslim ethical practice.

devotion

Personal prayer for a Muslim.
The inner nature of Muslim piety and devotion.
Specific Muslim devotional practices.
Religious life in the Muslim home.

shamanic mediation

Muslim "holy men and women" (wali) -- expressions of the Way of Shamanic Mediation in Islam.
Muslim saints and their veneration (or a specific saint).

mystical quest

Islamic mysticism (focus on a specific Sufi tradition, teaching, teacher, or practice of meditation).

reasoned inquiry

The Qur'an, its nature and teaching.
How study of the Qur'an figures in the life and worship of Muslims.
The attitude of Muslims toward the Qur'an as a source of wisdom.
The nature and power of God (Allah), and his control over human destiny.
A specific Islamic theological doctrine. A
specific theologian, a specific theological movement or controversy.
Muslim law (Shari'ah) and its interpretation. The different schools of Muslim law.

miscelaneous

The phenomenon of Islamic fundamentalism.
Muhammad and his life, as understood and regarded by Muslims.
The role of women in Islam (traditional, contemporary, in a particular Muslim country). [Note: if this topic is chosen, special considerations apply. See me about them.]
Specific divergences from Sunni teaching in Shi'ah Islam -- e.g., the nature and role of the Imams; interpretation of the Qur'an; the redemptive suffering of Hussayn; or religious authority and "clergy."

GRADING CRITERIA FOR RESEARCH PROJECT PAPERS

In my judgment, writing well and caring to write well is not a skill separable from thinking well and caring to think well. To get a grade of "C," you should have your writing meet the following criteria with a reasonable degree of success:

1. Does it address what the assignment and questions ask and expect? Is it to the point? (If you are at all in doubt what is expected asked, make sure that you check out your understanding of these matters with me.)

2. Does it meet the minimum requirements for written work in the course? Is it coherent? Is it a result of your own thinking? (Clear evidence of plagiarism is sufficient grounds for an "F.") Is it double-spaced? Is it free of minor and distracting spelling, punctuation, and grammatical errors? Is it neat and legible? Does it give full references to all sources relied upon in MLA format (including encyclopedia references listed by author and title of encyclopedia article)? Does it stand on its own, enabling a reader to understand it without presupposing special knowledge of course texts or the meaning of technical terms?

3. Is it reasonably accurate, complete, and fair in its representation of the views and experiences and practices of others being discussed?

A grade of "B" will require meeting these two additional criteria with areasonable degree of success:

4. Does it give an accurate and clear, reasonably thorough account of the objective features of the topic under consideration? Does it make clear the historical and cultural context of the phenomenon being explained? Have appropriate qualifications been made and taken into account, avoiding sweeping generalizations that are unsupported and perhaps unsupportable? Have the best available sources on the topic been drawn upon? Are relevant matters from class sessions and assigned readings taken into account?

5. Has it developed and expressed an empathetically objective comprehension of the topic under consideration? Does it (or could it) pass the tests of empathy and neutrality? Has it reasonably overcome the effect of your own biases and crossed over to the insider's perspective and begun to experience the 'threshold effect'? Has it built a bridge of empathetic communication so as to allow the reader access to the perspective and understanding of insiders?

A grade of "A" will ordinarily require in addition meeting this criterion:

6. Does it bring the phenomenon to life, such that the meaning found in living participation is brought out and made clear to the reader's imagination? Does it bring out what motivates and inspires the participation of insiders? Does it help the reader begin to cross the threshold of empathetic understanding? Does it approach the topic freshly, thoughtfully, and originally? Are concrete examples used to sharpen and clarify any abstract points that might otherwise be unclear or ambiguous?

Return to Syllabus.

Direct suggestions, comments, and questions about this page to Dale Cannon. Last Modified 9/20/98 Western Oregon University