September 21 2021

by Kirk VanGilder, Gallaudet University

Image: Plate XXX (Byzantine No. 3), The Grammar of Ornament by Owens Jones (1868; scanned from the 1910 reprint) London: Bernard Quaritch, via

Although I am trained as a practical theologian and much of my scholarly research and interest therefore tends to express itself as theological construction and imagination, I am currently teaching in a religious studies setting at Gallaudet University in Washington, DC. While all campuses are sites of diversity and intersectionality in identity markers, Gallaudet University presents teachers with a unique layer of identity formation. We are the only free-standing four-year liberal arts university in the world specifically designed for Deaf and hard of hearing students. Therefore our mission statement expresses our desire to be a bilingual institution committed to providing the best educational opportunities possible in both American Sign Language (ASL) and written English.

by Maaraidzo E. Mutambara, Africa University and Traci C. West, Drew University Theological School

Image: Plate XXX (Byzantine No. 3), The Grammar of Ornament by Owens Jones (1868; scanned from the 1910 reprint) London: Bernard Quaritch, via

In this essay we each reflect on our cotaught course, Christian Ethics and Global Issues. We comment on some of the pedagogical challenges and opportunities that arose as we navigated the intersecting cultural dynamics that teaching this class involved. 

by Heike Peckruhn, Iliff School of Theology, University of Denver

Image: Plate XXX (Byzantine No. 3), The Grammar of Ornament by Owens Jones (1868; scanned from the 1910 reprint) London: Bernard Quaritch, via

We are bodies, and we engage with the world as such. In the classroom, to bodily engage with our peers, instructors, and the course content is neither simply a possibility nor an interesting method. We are bodies learning. And the crucial question presented to me then is how to consider bodies in our classroom space as the essential element of our pedagogical practice and teaching of critical analysis. Resources on practices for critical, social justice-orientated pedagogies take embodied diversity in the classroom seriously, though it seems to me that there is an underlying assumption that embodied identity markers—my race, my gender, my abilities, for example—will always be perceived in the same, or at least similar and somewhat predictable, ways.

Image: Plate XXX (Byzantine No. 3), The Grammar of Ornament by Owens Jones (1868; scanned from the 1910 reprint) London: Bernard Quaritch, via

Adams, M., L. A. Bell, and P. Griffin. 1997. Teaching for Diversity and Social Justice: A Sourcebook. New York, NY: Routledge.

Butler, J. 1993. Bodies that Matter: On the Discursive Limits of "Sex". New York: Routledge. 

Cannon, Katie Geneva. April 2, 1997. “Translating Womanism into Pedagogical Praxis.” Paper presented at the Loy H. Witherspoon Lectures in Religious Studies, University of North Carolina at Charlotte.

———. 2014. “Pedagogical Praxis in African American Theology” In The Oxford Handbook of African American Theology, edited by Katie G. Cannon and Anthony Pinn, 319–330. New York: Oxford University Press.

Case, K.A., ed. 2013. Deconstructing Privilege: Teaching and Learning as Allies in the Classroom. New York, NY: Routledge.

Collins, Patricia Hill. 1999. Black Feminist Thought:  Knowledge, Consciousness, and the Politics of Empowerment. New York: Routledge.

by Darryl W. Stephens, Lancaster Theological Seminary and Kate M. Ott, Drew University Theological School

Roosevelt University theater professor Irene Dailey talking to a group of students, date unknown

Sexuality: few topics are as personal, embodied, experiential, culturally dependent, political, and moralized. Attitudes about sexuality are often bound up in issues of shame, guilt, power, and freedom. Sexuality has been at the heart of the US culture wars for nearly half a century; divisions over sexuality are reshaping the religious landscape; public debate about sexuality has reached a fever pitch in US legal discourse; cross-cultural comparisons reveal a wide array of morals and practices; and rates of childhood and adult sexual abuse are staggering. Yet, sexuality conspicuously silences open dialogue given its taboo status in many religious and theological contexts. How do we overcome silence and taboo in order to teach effectively, responsibly, and explicitly about sexuality and religion?

by Lynn Schofield Clark, University of Denver

image of an empty word processor page

Let me start by telling you what doesn’t work for me: the daily writing schedule. I wish I could set aside time every day to write, as historian Marybeth Gasman suggests in her Chronicle of Higher Education essay. I kept to that daily schedule when I was a graduate student before I had children, and then again when I was on sabbatical and was freed from teaching and administrative responsibilities. It really is terrific. However, in the midst of juggling the multiple and sometimes conflicting demands of family members, students, colleagues, and administrators, the goal of daily writing became a source of frustration and letdown for me.

So I learned to do the next best thing: embrace mediocrity.

Here’s how this works for me.

by Isobel Johnston, MA-Phd candidate, Arizona State University, Tempe

Oil on canvas painting, "Women's Art Class" by Louis Lang (c. 1868). Seven women painting in a salon.

A uniquely modern American illusion is that we can put anything into our bodies and subsequently demand everything of them without consequences. This is bunk. Our attitude and approach to self-care can either enhance the body’s effectiveness or limit it.

A common (mis)conceptualization of self-care, and one that I have been guilty of having, defines it as a set of activities separate from our personal and professional lives. It is treated as a task we attend to on an as-needed or as a single-strategy manner for coping with preexisting stress or crisis.

The trouble with this is approach is that it often allows us to reach a critical condition before we engage it. At this rate, any regularity in our “habit” of self-care more likely reflects a steady state of critical stress which forces us to find time for it, often when illness makes us unfit for anything else.

photo of Thomas A. Tweed

2015 president of the AAR, Thomas A. Tweed, talks to RSN about the value of scholarly work, the moral impetus to study religion, and the quiet moments of joy in teaching.

RSN: At what point did you decide you wanted to become a scholar of religion?

TT: I began my first semester as a pre-med student in cell biology thinking about how the smallest organic units worked. Gradually my questions changed—and expanded—until I was asking: Why is there something instead of nothing? How do we explain moral evil? How should I act? The moral questions prompted me to conclude I should do something that reduced suffering, so after a summer internship as a social worker I decided that was how I’d spend my life. I’d take on those big questions in my free time and save the world nine-to-five. Well, it’s obvious both from the state of the world and my current profession I didn’t follow that plan. I got hooked on the big questions, which I pursued first at Harvard Divinity School and then by teaching world religions and ethics to high school students. I again thought I’d found my calling.

I was happy teaching—and coaching basketball—but another summer experience prompted another turn. I was studying Buddhism with Professor Robert Thurman, and he arranged a guest lecture by a Japanese-American Buddhist scholar who told a story that set me on my career path and has haunted me ever since. While his parents were interned at Manzanar and he was in Japan studying during World War II, the nineteen-year-old was riding on a train. In the distance, suddenly he and his fellow passengers eyed a mushroom cloud on the horizon, the billowing traces of the atomic bomb. That scholar recalled hearing a Christian missionary say that the bomb was God’s just condemnation of the “heathen.” I was stunned by that heartbreaking story, my eyes filling with tears. That was the moment I decided to go on for a PhD in religion. I wasn’t exactly sure what I could do, but I felt called to change things. No more arrogance. No more bombs.


Kyle Harper talks to Religious Studies News about his book From Shame to Sin: The Christian Transformation of Sexual Morality in Late Antiquity (Harvard University Press, 2013), which won the American Academy of Religion’s 2014 Award for Excellence in the Study of Religion in Historical Studies.

by Juliane Hammer, University of North Carolina, Chapel Hill

photo of women sitting in a large circle at the Women's Mosque of America

Just two months shy of the tenth anniversary of a woman-led, mixed-gender congregation Friday prayer in New York City (March 18, 2005), a group of American Muslim women announced that they were planning to hold women-only Friday prayers once a month in a multi-faith synagogue in downtown Los Angeles. The initiative, called The Women’s Mosque of America, describes its goal as follows:

The Women's Mosque of America seeks to uplift the Muslim community by empowering women and girls through more direct access to Islamic scholarship and leadership opportunities. The Women's Mosque of America will provide a safe space for women to feel welcome, respected, and actively engaged within the Muslim Ummah. It will complement existing mosques, offering opportunities for women to grow, learn, and gain inspiration to spread throughout their respective communities.

The first Friday prayer, including a woman calling the congregants to prayer (adhan), a woman offering the Friday sermon (khutbah), and a woman leading the all-female congregation in Friday prayer, took place on January 30, 2015. Approximately one hundred women and children (including boys under twelve) were in attendance. A second prayer was performed on February 20, 2015. The organizers, Sana Muttalib and Hasna Maznavi, claim that it is the only women-only mosque in the United States. Los Angeles is the geographical home of the new initiative, whose name—the Women’s Mosque of America, creates a spatial as well as institutional claim that indicates a program rather than a physical reality. While most would primarily associate the term mosque with physical structure created for the purpose of accommodating Muslim worship practices, the claim to the title for this organization/institution/movement points to fascinating shifts in the way religious institutions and organizations in the United States are created and function within as well as beyond physical form.