Entertain yourself with my italicized commentary... such comments are glimpses of a constant humming behind all verbal and written reflection.
The last weeks have afforded the great generosity of temporary employment and intended declaration of intent for an adjunct teaching position. If you ever thought academics have their own coded language and intentionally prevent the common person from understanding, you may be correct. But, I do assure you that academics--generally--do not intentionally pursue the prevention of understanding. The whole enterprise seeks to open up understanding in precise language not limit understanding with careless speech. I had the great occasion to speak with a future boss and assume a chair of the Humanities department would be "on the same page" as a theologian. [Pause for laughter...]
In fact, when I classified myself as a feminist theologian interested in economic and environmental ethics, he did not know what those labels meant. I thought, Uh-oh, now it's time to get theological/philosophical with a philosopher...which has never gone well in the past.The intense and respectful questioning stare of the man increased my nervousness and imprecise use of language. So how do you concisely define feminism? Honesty was my only savior as I told him it had been a while since someone listened to me with such great intensity. I was not prepared for an academic conversation and have been out of practice these last 3.5 months.
Abruptly, the conversation changed toward possibly teaching a course in Spring 2011. Did I pass some secret test? The course would be Introduction to World Religions--a dual humanities and world perspective credit for Associate level students. The prospect of teaching religion is exciting. The realization that I have the power to characterize complex, rich, spiritual, and bodily traditions is terrifying. Why have we designed systems with such roles of highly concentrated power? In this college, I have an additional task of addressing an audience that is not necessarily privileged in the same degree as students in my previous alma maters. It will be a challenge for me to find ways of connecting the world to their worlds and learning from the range of different life paths in the classroom. God help me to be generous.
It never occurred to me in graduate school that I would be teaching a course on world religions. It never occurred to me that I would have a very strong critical reaction to the methodology of a world religion textbook. One introductory text book I read claimed to be "interdisciplinary" but it was truly a historical/sociological lashing against "theologian and religion scholars." After a few chapters, I could articulate in my mind how I found this man's "interdisciplinary" method deficient and downright insulting to students of religion. This critique became a highlight for my first imaginary lecture on the "nature of religion." Congratulations, self, you just realized you actually embody an academic mode. Should someone give you a gold star? Like many experiences in life, you won't recognize yourself or your training until you react to circumstances in a certain way in a different context. I find myself immensely grateful toward my inter-religious dialogue/theology of religion and comparative theology courses. Without them I would not have stumbled across a great teaching resource Subverting Greed or have been seriously considered for this teaching position.
The last weeks have afforded the great generosity of temporary employment and intended declaration of intent for an adjunct teaching position. If you ever thought academics have their own coded language and intentionally prevent the common person from understanding, you may be correct. But, I do assure you that academics--generally--do not intentionally pursue the prevention of understanding. The whole enterprise seeks to open up understanding in precise language not limit understanding with careless speech. I had the great occasion to speak with a future boss and assume a chair of the Humanities department would be "on the same page" as a theologian. [Pause for laughter...]
In fact, when I classified myself as a feminist theologian interested in economic and environmental ethics, he did not know what those labels meant. I thought, Uh-oh, now it's time to get theological/philosophical with a philosopher...which has never gone well in the past.The intense and respectful questioning stare of the man increased my nervousness and imprecise use of language. So how do you concisely define feminism? Honesty was my only savior as I told him it had been a while since someone listened to me with such great intensity. I was not prepared for an academic conversation and have been out of practice these last 3.5 months.
Abruptly, the conversation changed toward possibly teaching a course in Spring 2011. Did I pass some secret test? The course would be Introduction to World Religions--a dual humanities and world perspective credit for Associate level students. The prospect of teaching religion is exciting. The realization that I have the power to characterize complex, rich, spiritual, and bodily traditions is terrifying. Why have we designed systems with such roles of highly concentrated power? In this college, I have an additional task of addressing an audience that is not necessarily privileged in the same degree as students in my previous alma maters. It will be a challenge for me to find ways of connecting the world to their worlds and learning from the range of different life paths in the classroom. God help me to be generous.
It never occurred to me in graduate school that I would be teaching a course on world religions. It never occurred to me that I would have a very strong critical reaction to the methodology of a world religion textbook. One introductory text book I read claimed to be "interdisciplinary" but it was truly a historical/sociological lashing against "theologian and religion scholars." After a few chapters, I could articulate in my mind how I found this man's "interdisciplinary" method deficient and downright insulting to students of religion. This critique became a highlight for my first imaginary lecture on the "nature of religion." Congratulations, self, you just realized you actually embody an academic mode. Should someone give you a gold star? Like many experiences in life, you won't recognize yourself or your training until you react to circumstances in a certain way in a different context. I find myself immensely grateful toward my inter-religious dialogue/theology of religion and comparative theology courses. Without them I would not have stumbled across a great teaching resource Subverting Greed or have been seriously considered for this teaching position.
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