Interfaith initiatives are increasingly prevalent on college and university campuses around the country. In large part, this trend responds both to ongoing religious violence throughout the world and to increasing religious tension in the United States. As such, these interfaith initiatives often attempt to bolster interfaith collaboration and increase awareness of different religious cultures, identities, beliefs, and traditions. In this book, Edwards reviews the various goals and processes associated with the interfaith movement, and offers both warnings and suggestions for those who are interested in pursuing an approach to interfaith dialogue that is oriented toward social justice. In doing so, this book fills a critical gap in academic literature surrounding the impact of religious identity and interfaith relations on pedagogy, educational experiences, and campus climates. Through three descriptive case studies set in a large public university in the United States, Edwards explores the use of Intergroup Dialogue as a pedagogical model for interfaith dialogue. While the goal of this pedagogy is to increase student understanding of privilege, oppression, and social injustice pertaining to religious identity, the cases in this book demonstrate how and why social justice oriented interfaith dialogue can be easily derailed and, if so, may potentially have harmful implications for religious minorities. Accordingly, Edwards offers five necessary conditions for assuring that social justice oriented interfaith dialogue (which Intergroup Dialogue is intended to be) succeeds. By focusing on the unique perspectives of four particular student participants (all of whom have religious identities outside of the three dominant Abrahamic religions) Edwards also highlights the experiences of those from religious identity groups that are the most overlooked and under?represented in the discourse on interfaith dialogue.

In our current systems of education, there is a trend toward compartmentalizing knowledge, standardizing assessments of learning, and focusing primarily on quantifiable and positivist forms of inquiry. Contemplative inquiry, on the other hand, takes us on a transformative pathway toward wisdom, morality, integrity, equanimity, and joy (Zajonc, 2009). These holistic learning practices are needed as a counterbalance to the over-emphasis on positivism that we see today. In addition to learning quantifiable information, we also need to learn to be calmer, wiser, kinder, and happier. This book aims to find and share various pathways leading to these ends. This book will describe educational endeavors in various settings that use contemplative pedagogies to enable students to achieve deep learning, peace, tranquility, equanimity, and wisdom to gain new understanding about self and life, and to grow holistically. Embodiment is a central concept in this book. We hope to highlight strategies for exploring internal wisdoms through engaging ourselves beyond simply the rational mind. Contemplative pedagogies such as meditation, yoga, tai chi, dance, arts, poetry, reflective writing and movements, can help students embody what they learn by integrating their body, heart, mind, and spirit.

This edited volume brings together exciting new research and ideas related to the ongoing internationalization of higher education, particularly in the Asia Pacific region, where this phenomenon has been rapidly developing in recent years. It also specifically focuses on analyzing the extent to which resurgent nationalisms from around the world effect the growth and direction of this sector of education. As cultural and political tensions rise globally, many are turning to educators and education researchers for suggestions on how to respond to this trend. This volume seeks to answer that call. Moreover, as authors share perspectives and data from a wide range of national and institutional contexts, the applicability of this volume extends beyond national or regional boundaries, offering questions, challenges, and lessons for educators worldwide.

This edited volume seeks to build a scholarly discourse about how Hinduism is being defined, reformed, and rearticulated in the digital era and how these changes are impacting the way Hindus view their own religious identities. It seeks to interrogate how digital Hinduism has been shaped in response to the dominant framing of the religion, which has often relied on postcolonial narratives devoid of context and an overemphasis on the geopolitics of the Indian subcontinent post-partition. From this perspective, this volume challenges previous frameworks of how Hinduism has been studied, particularly in the West, where Marxist and Orientalist approaches are often ill-fitting paradigms to understanding Hinduism. This volume engages with and critiques some of these approaches while also enriching existing models of research within media studies, ethnography, cultural studies, and religion.

This edited volume brings together exciting new research and ideas related to the ongoing internationalization of higher education, particularly in the Asia Pacific region, where this phenomenon has been rapidly developing in recent years. It also specifically focuses on analyzing the extent to which resurgent nationalisms from around the world effect the growth and direction of this sector of education. As cultural and political tensions rise globally, many are turning to educators and education researchers for suggestions on how to respond to this trend. This volume seeks to answer that call. Moreover, as authors share perspectives and data from a wide range of national and institutional contexts, the applicability of this volume extends beyond national or regional boundaries, offering questions, challenges, and lessons for educators worldwide.

In our current systems of education, there is a trend toward compartmentalizing knowledge, standardizing assessments of learning, and focusing primarily on quantifiable and positivist forms of inquiry. Contemplative inquiry, on the other hand, takes us on a transformative pathway toward wisdom, morality, integrity, equanimity, and joy (Zajonc, 2009). These holistic learning practices are needed as a counterbalance to the over-emphasis on positivism that we see today. In addition to learning quantifiable information, we also need to learn to be calmer, wiser, kinder, and happier. This book aims to find and share various pathways leading to these ends. This book will describe educational endeavors in various settings that use contemplative pedagogies to enable students to achieve deep learning, peace, tranquility, equanimity, and wisdom to gain new understanding about self and life, and to grow holistically. Embodiment is a central concept in this book. We hope to highlight strategies for exploring internal wisdoms through engaging ourselves beyond simply the rational mind. Contemplative pedagogies such as meditation, yoga, tai chi, dance, arts, poetry, reflective writing and movements, can help students embody what they learn by integrating their body, heart, mind, and spirit.

Interfaith initiatives are increasingly prevalent on college and university campuses around the country. In large part, this trend responds both to ongoing religious violence throughout the world and to increasing religious tension in the United States. As such, these interfaith initiatives often attempt to bolster interfaith collaboration and increase awareness of different religious cultures, identities, beliefs, and traditions. In this book, Edwards reviews the various goals and processes associated with the interfaith movement, and offers both warnings and suggestions for those who are interested in pursuing an approach to interfaith dialogue that is oriented toward social justice. In doing so, this book fills a critical gap in academic literature surrounding the impact of religious identity and interfaith relations on pedagogy, educational experiences, and campus climates. Through three descriptive case studies set in a large public university in the United States, Edwards explores the use of Intergroup Dialogue as a pedagogical model for interfaith dialogue. While the goal of this pedagogy is to increase student understanding of privilege, oppression, and social injustice pertaining to religious identity, the cases in this book demonstrate how and why social justice oriented interfaith dialogue can be easily derailed and, if so, may potentially have harmful implications for religious minorities. Accordingly, Edwards offers five necessary conditions for assuring that social justice oriented interfaith dialogue (which Intergroup Dialogue is intended to be) succeeds. By focusing on the unique perspectives of four particular student participants (all of whom have religious identities outside of the three dominant Abrahamic religions) Edwards also highlights the experiences of those from religious identity groups that are the most overlooked and under?represented in the discourse on interfaith dialogue.