No CrossRef data available.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
Published online by Cambridge University Press: 15 May 2019
I am grateful to be given the opportunity to read and to respond to these rich reflections on the practice of contemplative pedagogy. Like Maureen Walsh, and possibly Brian Robinette before his sabbatical transformation, I have usually identified myself as a member of the “loyal opposition” of this particular teaching tool. I have tried to remain grudgingly attentive to its strongest advocates in the comparative theology circles in which I travel, while at the same time shaking my head and sighing a bit to myself at what I perceive as a wild-eyed enthusiasm bordering on evangelism. It probably does not help that I am not personally prone to contemplative experience, nor that the Hindu paraṃparā with which I have associated for several decades has, at least in part, constructed its distinctive teaching tradition as a critique of meditative experience (anubhava) as means or end of liberation.
33 Locklin, Reid B., “Weakness, Belonging and the ‘Intercordia Experience’: The Logic and Limits of Dissonance as a Transformative Learning Tool,” Teaching Theology & Religion 13, no. 1 (2010): 3–13CrossRefGoogle Scholar; Locklin, Reid B., Tiemeier, Tracy, and Vento, Johann, “Teaching World Religions without Teaching ‘World Religions,’” Teaching Theology & Religion 15, no. 2 (2012): 159–81CrossRefGoogle Scholar; Clingerman, Forrest and Locklin, Reid B., eds., Teaching Civic Engagement (New York: Oxford University Press, 2016)CrossRefGoogle Scholar.
34 See, for example, Weigert, Kathleen Maas, “Academic Service Learning: Its Meaning and Relevance,” New Directions for Teaching and Learning 73 (1998): 3–10CrossRefGoogle Scholar.
35 Butin, Dan W., “Focusing Our Aim: Strengthening Faculty Commitment to Community Engagement,” Change: The Magazine of Higher Learning 39, no. 6 (2007): 34–39CrossRefGoogle Scholar; Butin, Dan W., “The Limits of Service-Learning in Higher Education,” The Review of Higher Education 29, no. 4 (2006): 473–98CrossRefGoogle Scholar.
36 Butin, “Focusing Our Aim,” 36.
37 Ibid.
38 Fish, Stanley Eugene, Save the World on Your Own Time (Oxford: Oxford University Press, 2012)Google Scholar.
39 For example, Soria, Krista M. and Mitchell, Tania D., eds., Civic Engagement and Community Service at Research Universities: Engaging Undergraduates for Social Justice, Social Change and Responsible Citizenship (London: Routledge, 2016)CrossRefGoogle Scholar.
40 Mitchell, Tania D., Donahue, David M., and Young-Law, Courtney, “Service Learning As a Pedagogy of Whiteness,” Equity & Excellence in Education 45, no. 4 (2012): 612–29CrossRefGoogle Scholar.
41 Brecht, Mara, “Soteriological Privilege,” in Comparative Theology in the Millennial Classroom: Hybrid Identities, Negotiated Boundaries, eds. Brecht, Mara and Locklin, Reid B. (New York: Routledge, 2016), 85–97Google Scholar.
42 Hatcher, Julie A. and Bringle, Robert G., “Reflection: Bridging the Gap between Service and Learning,” College Teaching 45, no. 4 (1997): 153–58CrossRefGoogle Scholar; Mitchell, Tania D., “Traditional vs. Critical Service Learning: Engaging the Literature to Differentiate Two Models,” Michigan Journal of Community Service Learning 14, no. 2 (2008): 50–65Google Scholar.