Besides understanding whether a postdoc is required for your intended career field, you need to think about the financial implications as well as how you'd like to spend the next few years of your life, advises Melanie V. Sinche.
U.S. Senator Ron Johnson, Republican in a tight re-election battle, says quality documentaries could replace many instructors, and blames tenured professors for preserving the "higher education cartel."
Much of the conversation about career exploration focuses on the importance of identifying our skills, but we often don’t take the time to think about our core values and how they connect to our skills, argues Laura N. Schram.
“I often say that if I headed back to college today, I would major in comparative religions rather than political science … because religious actors and institutions are playing an influential role in every region of the world …”
This quote from Secretary of State John Kerry has been posted to my office door since last fall, when it appeared in an op-ed he wrote in America: The National Catholic Review. Of course, the idea of understanding religion and religious individuals resonated strongly with me, a professor of religious studies at a liberal arts college. But I believe the reasons for this sentiment are lost in the public discourse around both education and religion in the contemporary United States.
Turn on the evening news, open the morning newspaper or log on to any news page online and you will find a wide variety of stories that have some reference to religion. Syrian immigrants, evangelical voters, the rise of the Bharatiya Janata Party in India, anti-Muslim rhetoric, the Israeli-Palestinian conflict, neo-Catholicism under Pope Francis -- all of these recent stories and more would be fundamentally illuminated if viewers and readers had knowledge of the religious actors. Contemporary discourse in America, both in the public domain and in academe, is often quick to posit that these stories are “really” about politics, power, class, social standing and the like, and people often refuse to take the religious aspects of the narrative seriously. Yes, of course, any of these issues can be understood within a broader context of social and cultural concerns. Nevertheless, this contextualization does not give license to disregard the religious angle as superficial or otherwise unimportant.
Whether we like it or not, individuals and communities are inspired by their religious identities to take action in the world. Those actions can have positive effects on the world, such as social outreach or providing a sense of community to adherents, or negative ones, including violence against rivals or intolerance for others. The fact remains, however, that their actions are often rooted in religious ideals, or their worldview. The principal concern of religious studies is to expose differences in those worldviews so that we might understand the beliefs and practices of a wide variety of cultural actors. Different religious groups imagine the world differently, and that affects how they respond to contemporary concerns.
The academic discipline of religious studies does not train students to be Catholics or Buddhists or Jews any more than political science trains students to be Democrats or Republicans. Even though I teach at an institution that is affiliated with the Evangelical Lutheran Church in America, my department is not wedded to Lutheran doctrine or even Christian identity, but to a scholarly desire to understand the world’s inhabitants and cultures. We train our students to read closely, think deeply, write cogently and, above all, analyze carefully the important -- and sometimes decisive -- role that religion plays in the lives of cultural actors across the globe. I often tell my students that it is our responsibility to use a “dispassionate third-party perspective” when viewing the religious phenomena, to understand and analyze while withholding judgment.
If the only people who understand Christianity are Christian, or Islam are Muslims, or Hinduism are Hindus, we are condemned to a world of misunderstanding, conflict and sectarianism. If we cede understanding of religious ideas to religious individuals, we lose the capacity to comprehend the motivations behind the thoughts and actions of anyone beyond our own religious tradition.
Don’t get me wrong, the discipline of religious studies is not imagined as a substitute for religious training. Faith communities will always have a strong desire and need to train members and leaders for service in their own religious communities; that enterprise is a permanent fixture in traditional religious practice.
However, for those aspiring to leadership in the 21st century, knowledge of the religions of the world from a nonconfessional perspective is not a luxury but a necessity. Study of the variety of religious traditions around the world makes it abundantly clear that different people operate under different assumptions about the way the world works. To understand their actions, we must also understand their motivations.
That distinction between the discipline of religious studies and training within religious communities is often lost when considering the topic of religion in an educational setting. But, as Thomas Clark, a former Associate Justice of the U.S. Supreme Court, wrote in the majority opinion of Abington v. Schempp, “It might well be said that one’s education is not complete without a study of comparative religion or the history of religion …” This sentiment is, perhaps, more true now than when Justice Clark wrote it in 1963.
This “complete” education that Clark mentions includes the habits of mind that we cultivate in our students. By combining the ability to understand motivations beyond ourselves with other disciplinary perspectives within the liberal arts, we train students to interact with the world in a responsible and informed way. The broader context of this type of education opens our students to a wide variety of skills, including language study, quantitative and scientific reasoning, and the various perspectives offered by the social sciences. All those tools and disciplinary lenses contribute to a nuanced view of the world that goes beyond vocational training. It also equips our graduates with agile minds that can solve problems and understand perspectives that we are yet to encounter.
In an environment that increasingly stresses skills that are immediately marketable, humanities departments often feel that we must justify our existence and our usefulness to employers. Consequently, you see the publication of brochures and the creation of websites that emphasize problem solving, critical thinking and cogent writing. Those are fine goals and, I would argue, our curriculum equips our graduates with these skills.
But the most important attribute that the academic study of religion offers to our students is even more vital and far more concrete: the ability to understand others. In a world in which we are increasingly exposed to difference of all types, what could be a more vital skill for navigating the future?
William "Chip" Gruen is an associate professor of religion studies at Muhlenberg College.
So, with all the controversy swirling around students’ use of laptops in the classroom, have you decided to prohibit them or not?
Advocates of allowing laptops took a took a punch in the gut with a recent study out of the Massachusetts Institute of Technology finding that students -- unable to resist the Sirens of the internet during class -- performed better when laptops were not permitted in the classroom.
Of course, as with critical-thinking courses and outcomes assessment, everyone and their dean has a theory on the subject. As a longtime advocate of permitting laptops, my intuition has been that we who took notes by hand back in the age of pens and paper simply can’t appreciate that keyboard note taking is more efficient for today’s students weaned on computers. I concede the high distractibility quotient of laptops and can accept the MIT study’s claim that they depress performance. I’m just not persuaded that our students are scampering around cyberspace at a much higher rate and to a significantly worse effect than in the days of yore when we daydreamed, doodled and passed notes in class.
And I’m not convinced that, at the level of higher education, efforts to enforce attention aren’t a bit too paternalistic. Perhaps banning laptops deprives the internet surfer of the important life lesson that, in the end, cutting corners has consequences.
Given that, why have I now changed my mind and defected to the opponents of laptops in the classroom?
Because, almost without fail, when I call on a student who’s been clacking away taking notes during class to apply a rule or concept under discussion, their eyes instantly dart down to the laptop screen in front of them as they scroll through the notes they’ve just taken to find the answer. One would have thought I’d asked a court reporter to read the last sentence back. Since the question normally requires the student to use, rather than simply repeat, material they’ve just typed into their machine, they do not find the answer and set off on a futile treasure hunt through all their notes to locate it.
My best guess is that today’s students’ keyboard skills are sufficient to allow them to mindlessly record what’s said in class, like a secretary too hurriedly taking dictation to think about what’s actually being said.
I haven’t been a student myself lately (as the allusion to secretaries taking dictation makes pretty clear), but I don’t recall being able by hand to record verbatim what was being discussed in class. Instead, I believe we were forced -- due to the relatively slow rate at which one can take handwritten notes -- to grasp, paraphrase and summarize in more or less outline form the information we were taking down. Laptops may, in other words, convert students into tape recorders whereby learning is postponed till whenever the transcript of a class is reviewed, corrupted by imperfections in the transcripts and impeded by the resultant inability to ask questions in class. Paradoxically then, inefficiency in the speed of note taking may help infuse an understanding of the subject matter into the notes.
I will break the news of my defection to the dark side of the laptop issue to future classes in the following way: effective note taking is not a one-step process where classroom content travels directly into your laptop via your hands, which, it appears to me, is the natural route of laptop note taking. Instead, it is a two-step process where the material must first travel through your mind, to be inspected and rewrapped, and only then recorded via your hands.
A neuroscientist may well cringe at my explanation. On the other hand, without the benefit of the better of the two note-taking methods, he or she may have had a harder time becoming a neuroscientist in the first place.
Jay Sterling Silver is a law professor at St. Thomas University School of Law.
A new survey of part-time faculty members in Ontario offers additional evidence that most adjunct instructors are no longer professionals who teach on the side. The typical instructor surveyed was female (60 percent), with 66 percent reporting having finished a Ph.D. That’s a big shift from a similar, previous survey conducted in the early 1990s, which found that most part-time faculty were male professionals who taught a course or two for fun, fulfillment or service. The involuntary part-timers in the new survey reported working four to five years on short-term contracts and wanting to find full-time academic work with benefits.
The report also notes that among these “precarious sessionals” are those who have “given up” on academe and are seeking any full-time position and those who have taken up work in other fields but who are “in waiting” for a full-time academic position. “A Survey of Sessional Faculty in Ontario Publicly Funded Universities” was written by Cynthia Field, a Ph.D. candidate in education at the University of Toronto, and Glen A. Jones, the Ontario Research Chair in Postsecondary Education Policy and Measurement and a professor of higher education at the Ontario Institute for Studies in Education at Toronto.
Twelve Ontario colleges and universities participated in the survey, with response rates among temporary faculty members varying by institution, from 16 percent to 48 percent. The overall response rate among 7,814 instructors surveyed was 21.5 percent. In addition to demographic data, the survey sought open-ended answers to questions about how learning environments can be improved as part-time-faculty numbers continue to increase.
Respondents said that hiring faculty to more stable positions would reduce stress and enable instructors to better prepare for upcoming courses, according to the report. Many said that undergraduate class sizes were too big for providing opportunities for critical thinking and student engagement, and others said they worried classrooms were poorly laid out for learning. Some wanted private meeting spaces. Others reported wanting more opportunities for professional engagement, as well as more pedagogy and classroom training in their own graduate programs as preparation for teaching. Another concern was a perceived increased need to spend classroom time on remedial work in first-year courses, such as on essay structure.