In this second of a two-part series, Richard Ascough adds his voice to Sharday Mosurinjohn’s reflections on a new blog post assignment used in a course on Spirituality, Secularity, and Nonreligion taught through the School of Religion at Queen’s University. In the earlier post, Sharday noted that she learned two key lessons: that students are concerned about what it means to be “critical” in a public posting and that they do not have a level of digital literacy that one might expect in a generation that grew up fully immersed in digital technologies. In this follow-up post, Sharday and Richard discuss strengths and weaknesses in students’ digital literacy and explore how understanding one of the weaknesses might actually help us understand a particularly troublesome religious studies concept – what they consider a “threshold concept.”
In this first post of a two-part series Sharday Mosurinjohn reflects on the outcome of a new assignment that was intended to invite students to write in a way that was both familiar to their usual online communication (short and social media-based) and scholarly. The results led her to rethink the meaning of “authentic learning” (pedagogical approaches that empower learners to collaborate with one another – and in this case, professional scholars – to engage real-world complex problems) when it comes to digital information and communication technologies. In the second post, she and colleague Richard Ascough (School of Religion, Queen’s University) will discuss strengths and weaknesses in students’ digital literacy and explore how understanding one of the weaknesses might actually help us understand a particularly troublesome religious studies concept – what they consider a “threshold concept.”
We spend a lot of time on the Religious Studies Project discussing Religious Studies as a discipline or field of study, what it means to study ‘religion’ with or without quotation marks, and what exactly it is that the critical, scholarly study of societal discourses surrounding ‘religion’ might have to offer. However, up until today we have never tackled head-on the institutional location of Religious Studies within a higher education environment that is becoming increasingly stretched, and dominated by market forces and political whims. In particular, how might this situation affect graduate education it the study of ‘religion’?