Week 1: The Challenge of Realities in the Global South
Before introducing the creator and professor of this course, I’d like to welcome you in joining us here. The intention of this reverse syllabus is to provide insight into the halls and rooms of the Iliff School of Theology graduate school program, to provide access to the materials we engage in our discussions and writings, as well as to promote the work of women from the global south.
This is a 10 post series that will include: Citations of assigned materials, an outline of the weekly course structure, and contributions from fellow students and me. It is important to acknowledge that this blog is made possible through the generosity of the students and professors at Iliff School of Theology.
‘Ritual as a pedagogical tool. Ritual as a creator of hospitality with what is in the room.’ (indirect quote, Dr. Lee)
MORNING RITUAL LEADERSHIP: Introductions
Rev. Dr. Boyung Lee, Dean of Faculty, initiated the start of the course with a story. Her dynamic style focuses more on the beauty of subtle details rather than flair. Her work, reaching over boundaries of religious & cultural beliefs, has created a space where 13 students can consider a personal and practical approach to global theologies. Her conversational lectures feel like a briefing on international relations blended with pedagogy.
“Rev. Dr. Boyung Lee is proud in describing herself as a feminist communitarian educator. She takes the meaning of the word, “education” very seriously [Latin’s e (out) + ducare (to lead) = “to lead out.”]. To her, education is helping people find truth that is already within them. “It is helping people to remember what they know and to reflect critically on this in their present life contexts in and through communal process. Through communal education we, who lead and are led, develop something new for the future together, particularly a more just world that works for EVERYONE.” (Iliff)
Not many theology schools offer such anti-racist, anti-homophobic, interreligious training for students, but Iliff is one of them. I appreciate that the school recognizes nontraditional approaches to religious education.” (Kemmerly, 5280)
After the opening ritual, the 13 students introduced themselves, explaining why we were there. Something I didn’t hear was the typical, “because it’s a requirement for my degree.” She then dived (dove?) into the syllabus requirements, followed by her lecture.
READINGS & NOTES
Kwok, Pui-lan, ed. Hope Abundant, Introduction, chs. 1, 2, 3, & 7.
“An intercultural theology moves beyond mere recognition of differences toward creating commonspaces and new forms of living together (convivencia).” -Kwok Pui lan writing about Mexican Biblical scholar Elsa Tamez. (p.8) On page 11 she refers to the work of Andrea Smith, “The issues facing Native femininst scholars are quite different, and some hesitate to call their project “theology.” The term is often linked to Christian theology, which has been complicit in the missionization and genocide of Native people. Andrea Smith, the U.S. corrdinator of EATWOT, discusses thesecomplex issuesand explains why Native Amerian theology must a critical analysis of nation building.
Now, I’m on year 3 of grad school and my notes definitely reflect my personality. My question to you, and my coursemates, is how do you show personality, or effectively, take notes?
Thanks for reading,