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This volume explores the twenty-first century classroom as a
uniquely intergenerational space of religious disaffiliation, and
questions about how our work in the classroom can be, and is being,
re-imagined for the new generation. The culturally hybrid identity
of Millennials shapes their engagement with religious "others" on
campus and in the classroom, pushing educators of comparative
theology to develop new pedagogical strategies that leverage ways
of seeing and interacting with their teachers and classmates.
Reflecting on religious traditions such as Islam, Judaism, African
Traditional Religions, Hinduism, Christianity, and
agnosticism/atheism, this volume theorizes the theological outcomes
of current pedagogies and the shifting contours of comparative
theological discourse.
This volume explores the twenty-first century classroom as a
uniquely intergenerational space of religious disaffiliation, and
questions about how our work in the classroom can be, and is being,
re-imagined for the new generation. The culturally hybrid identity
of Millennials shapes their engagement with religious "others" on
campus and in the classroom, pushing educators of comparative
theology to develop new pedagogical strategies that leverage ways
of seeing and interacting with their teachers and classmates.
Reflecting on religious traditions such as Islam, Judaism, African
Traditional Religions, Hinduism, Christianity, and
agnosticism/atheism, this volume theorizes the theological outcomes
of current pedagogies and the shifting contours of comparative
theological discourse.
Using a new model focused on four core capacities-intellectual
complexity, social location, empathetic accountability, and
motivated action-Teaching Civic Engagement explores the
significance of religious studies in fostering a vibrant, just, and
democratic civic order. In the first section of the book,
contributors detail this theoretical model and offer an initial
application to the sources and methods that already define much
teaching in the disciplines of religious studies and theology. A
second section offers chapters focused on specific strategies for
teaching civic engagement in religion classrooms, including
traditional textual studies, reflective writing, community-based
learning, field trips, media analysis, ethnographic methods, direct
community engagement and a reflective practice of "ascetic
withdrawal." The final section of the volume explores theoretical
issues, including the delimitation of the "civic" as a category,
connections between local and global in the civic project, the
question of political advocacy in the classroom, and the role of
normative commitments. Collectively these chapters illustrate the
real possibility of connecting the scholarly study of religion with
the societies in which we, our students, and our institutions
exist. The contributing authors model new ways of engaging
questions of civic belonging and social activism in the religion
classroom, belying the stereotype of the ivory tower intellectual.
Using a new model focused on four core capacities-intellectual
complexity, social location, empathetic accountability, and
motivated action-Teaching Civic Engagement explores the
significance of religious studies in fostering a vibrant, just, and
democratic civic order. In the first section of the book,
contributors detail this theoretical model and offer an initial
application to the sources and methods that already define much
teaching in the disciplines of religious studies and theology. A
second section offers chapters focused on specific strategies for
teaching civic engagement in religion classrooms, including
traditional textual studies, reflective writing, community-based
learning, field trips, media analysis, ethnographic methods, direct
community engagement and a reflective practice of "ascetic
withdrawal." The final section of the volume explores theoretical
issues, including the delimitation of the "civic" as a category,
connections between local and global in the civic project, the
question of political advocacy in the classroom, and the role of
normative commitments. Collectively these chapters illustrate the
real possibility of connecting the scholarly study of religion with
the societies in which we, our students, and our institutions
exist. The contributing authors model new ways of engaging
questions of civic belonging and social activism in the religion
classroom, belying the stereotype of the ivory tower intellectual.
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