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Within our increasingly diverse higher education classroomsHigher education classrooms, nurturing learningLearning through strategies and environments that foster inclusionInclusion and belongingBelonging has become imperative. In the post-pandemic move back to in-person teachingIn-person teaching, a shift from online and often asynchronous modes of course deliveryOnline and asynchronous modes of course delivery, both lecturers and students have encountered opportunities and challenges that present themselves when our embodimentEmbodiment is both perceived and felt within the educational encounter. Early in 2024, I lectured an undergraduate module in the Study of ReligionsStudy of Religions, the course is positioned at an intersection of religionReligion and genderGender. The module I taught critically engaged with representations of genderRepresentations of gender and sexualitySexuality specifically within ChristianityChristianity, and the resources and content for the Christianity module were predominantly and intentionally from FeministFeminist, African FeministAfrican Feminist, and Queer Theological perspectivesQueer Theological perspectives. EducatorsEducators have noted how trust and care, principles embedded in approaches that espouse pedagogical lovePedagogical love, promote classroom relationsClassroom relations that facilitate active listening, dialogue, and cooperation between both teacher and studentStudent. Positioning my teachingTeaching and facilitation within the guiding framework of bell hooks’ love ethicbell hooks’ love ethic, which also centres trustTrust and careCare (in addition to commitmentCommitment, responsibilityResponsibility, respectRespect, and knowledgeKnowledge), led to a conscious and intentional weaving of feminist and engaged pedagogiesPedagogy, within my approach to religious studies education, and pedagogical lovePedagogical love in the classroom. In this chapter I will be critically reflecting on this experience through (1) my own embodimentEmbodiment and positionalityPositionality in relation to the students in the classroom, (2) the feminist orientationFeminist orientation of the case-study, the course content and curriculum as guided by a feminist approachFeminist approach to religious studiesReligious studies, as well as (3) the in-classroom teachingTeaching and learningLearning engagement strategies used to facilitate learningLearning, understandingUnderstanding, and connectionConnection. This critical reflectionCritical reflection will be supported by anonymous studentStudent feedback received in course evaluations, and my observations of studentStudent participation in the classroom.

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Embodying Pedagogical Love Through Feminist Pedagogy and the Principles of bell hooks’ Love Ethic Within a Religious Studies Classroom and Beyond

  • 章节

  • 发表日期：

    2025年

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  • Janine Carlse

摘要

Within our increasingly diverse higher education classroomsHigher education classrooms, nurturing learningLearning through strategies and environments that foster inclusionInclusion and belongingBelonging has become imperative. In the post-pandemic move back to in-person teachingIn-person teaching, a shift from online and often asynchronous modes of course deliveryOnline and asynchronous modes of course delivery, both lecturers and students have encountered opportunities and challenges that present themselves when our embodimentEmbodiment is both perceived and felt within the educational encounter. Early in 2024, I lectured an undergraduate module in the Study of ReligionsStudy of Religions, the course is positioned at an intersection of religionReligion and genderGender. The module I taught critically engaged with representations of genderRepresentations of gender and sexualitySexuality specifically within ChristianityChristianity, and the resources and content for the Christianity module were predominantly and intentionally from FeministFeminist, African FeministAfrican Feminist, and Queer Theological perspectivesQueer Theological perspectives. EducatorsEducators have noted how trust and care, principles embedded in approaches that espouse pedagogical lovePedagogical love, promote classroom relationsClassroom relations that facilitate active listening, dialogue, and cooperation between both teacher and studentStudent. Positioning my teachingTeaching and facilitation within the guiding framework of bell hooks’ love ethicbell hooks’ love ethic, which also centres trustTrust and careCare (in addition to commitmentCommitment, responsibilityResponsibility, respectRespect, and knowledgeKnowledge), led to a conscious and intentional weaving of feminist and engaged pedagogiesPedagogy, within my approach to religious studies education, and pedagogical lovePedagogical love in the classroom. In this chapter I will be critically reflecting on this experience through (1) my own embodimentEmbodiment and positionalityPositionality in relation to the students in the classroom, (2) the feminist orientationFeminist orientation of the case-study, the course content and curriculum as guided by a feminist approachFeminist approach to religious studiesReligious studies, as well as (3) the in-classroom teachingTeaching and learningLearning engagement strategies used to facilitate learningLearning, understandingUnderstanding, and connectionConnection. This critical reflectionCritical reflection will be supported by anonymous studentStudent feedback received in course evaluations, and my observations of studentStudent participation in the classroom.