Monday, November 21, 2011

The Qur'an - Post III

Name: Jonathan Tomick
Lesson #, Title: #1, Peace is Possible
Date: Thursday, September 15th, 2011
Grade level and Class title: 11th grade, English III
Period: Any

Epigraph: “In matters of faith, there are no arguments.” – Anonymous

Background and Rationale:
In the United States, less than a month after the school year begins, we reflect on the anniversary of the 9/11 tragedy. The terrorist attacks of 9/11 are a recent and local example of how religious beliefs can be a source of conflict and argument. Belief systems – religious or not – are often a source of conflict in canonical literature. In order to engage with these texts on a deep level via a mature, scholarly conversation, we need to establish a classroom community in which students and teacher feel safe discussing their beliefs and characters’ beliefs without instigating an argument.  Learning to identify beliefs and analyze them to determine common ground between differences is essential to creating this safe classroom community.

Faith serves a specific function in our lives, and religion is one manifestation of faith in our culture, one that has affected almost every author that students will discuss in their language arts and literature classes. The passage we will read from the Qur’an honors the fundamental beliefs of Christianity and Judaism, as well as Islam. Few citizens - of adolescents or adults - realize that all three religions share such commonality: our original motivations for belief are the same. The character Abraham's words articulate the need for reliability in belief. In other words, we believe in what we do because it can never fail us. Even "belief" in something like a football team is predicated by this idea. The Tennessee Titans might not win the Super Bowl, but they will be there to nurture our love of the sport. By coming to this realization about faith and belief through the Qur'an, we as a class confront and overcome one of the most prevalent prejudices in contemporary America, and prepare the classroom community for similar, necesary discussions of how religious beliefs operate in historical texts and contemporary texts addressing our increasingly globalized world.

Textual Support: from Teaching Literature:
"An important basis for creating understanding of a text involves a link to personal beliefs. Of necessity, interpretations must be rooted in a larger understanding of the world and its possibilities. One way to prepare students to interpret texts, then, is to ask them to identify their beliefs about the world in which they live" (121).

Instructional Context:
            “Peace is Possible” is the introductory lesson in a short series of lessons in which students will learn a framework for identifying beliefs of characters and persons, as well as learn how to discuss the sensitive issue of personal, religious, political, and other beliefs without offending their fellow classmates or the teacher. This lesson would be taught around September 11th, after some time has been spent building an emotionally and physically safe classroom, and would serve as preparation for discussing the complex characters found in the canon.
            The course of questioning students will learn in this lesson will be applied to multiple works of literature later in the year. The graphic organizer students will receive with this lesson will serve as a template for later, text-specific graphic organizers. Also, if any issues or difficulties arise during discussions of texts or current issues, this lesson will serve as a model for how students should act when dealing with sensitive topics.

Standards:
3003.8.15 – Analyze texts to identify the author’s attitudes, viewpoints, and beliefs and to critique how these relate to the larger historical, social, and cultural context of the text.
3003.8.13 – Identify, analyze, and explain the multiple levels of theme(s) within a complex literary text and of similar or contrasting themes across two or more texts.
3003.7.2 – Examine the agreements and conflicts between the visual (e.g. media image, painting, film, graphic arts) and the verbal.

Learning Objectives:
Students reflect on their own beliefs and create a physical representation of one belief.
Students collaborate with peers to construct a visual representation of their group’s belief.
Students analyze texts to identify a character’s belief and the motivation for that character’s belief.
Students learn to make inferences about characters’ beliefs and their own based on concrete observations and events.
Students distinguish between the academic terms “discussion” and “argument.”
Students articulate their own beliefs and a character’s belief within a cultural context.

Academic Language:
Discussion/Discuss
Argument/Argue
Belief
Analysis/Analyze
the Qur’an
Islam
Christianity
Judaism
9/11 (as terrifying a thought as it that in a few years we’re going to have to explain this)

Formative Assessment:
- Completion of an analytical graphic organizer comparing and contrasting students' personal beliefs with those of Helena and Abraham.
- One student-composed paragraph (7-10 sentences) in which students articulate one personal belief in relation to their culture - current events, everyday activities, or previous experience. The belief discussed does not have to be religious.

Summative Assessment:
- Completed "Combining Voices" activity.
- One student-composed paragraph (7-10 sentences) in which students articulate one personal belief in relation to their culture - current events, everyday activities, or previous experience. The belief discussed does not have to be religious.

Learning Activities:
1. Combining voices (2+5+5 = 12 min.)
2. "This I Believe: Peace is Possible" (2 min.)
3. "Peace is Possible" think-aloud with graphic organizer (5 min.)
4. Discussion of lesson epigraph, "In matters of faith, there are no arguments." - Anonymous
How does this quote apply to Helena's essay? Based on Helena's words, what do you think the difference is between an argument and a discussion? How does this apply to the "Combining Voices activity? (5 min.)
5. Reading and individual analysis of Qur'an with graphic organizer (6 min.)
We will finish this in class tomorrow
Total time: 30 min.
6. Homework assignment: Take the image you drew for the first part of combining voices, and, based on what you drew, fill in the column of the graphic organizer labeled "What I Believe." Tomorrow, along with finishing our discussion of the Qur'an, we will finish the graphic organizer by looking at our group drawings.

Student Supports:
            Belief is an abstract concept. The purpose of using a graphic organizer is for students to see how concrete images and events - things that can be written about and observed - articulate and influence beliefs. When listening to “Peace is Possible,” I will provide students with a hard-copy of the text so that they might physically identify specific words, phrases, and sentences that stand out to them. I will ask them to identify items that they think are related to Helena’s belief while we listen, and then construct her belief from the bottom, up. The alternative would be to tell students what Helena believes, and then have them identify what items in the passage prove that, which would put extra pressure on students to identify the “correct” answer.
            Students might be uncomfortable sharing their beliefs or engaging with the idea on a deep and serious level. If a student is uncomfortable sharing their belief, they won’t have to , but they will need to draw it as part of Combining Voices so that they can make their thinking visible and tangible. My ultimate goal is to get students to engage collaboratively with each other, but that starts with the individual. I have no qualms with a student opting out of the collaboration for now, as long as he or she completes the individual work. With high school students, I may have to provide a more concrete definition of belief, or otherwise have students spend more time defining belief. If I felt it was necessary, I would have students do a brainstorming session on their definition of belief, or their thoughts and feelings on belief, perhaps doing a Taba lesson on categorizing different kinds and facets of belief.
            Combining Voices allows students to be as expressive as they can be or choose to be, theoretically making it accessible to all students. Including the work of special needs students would only contribute to the goal of creating a collaborative classroom environment. Individuals of unfamiliar or stigmatized religious, political, or sexual affiliation may need to be directly addressed. If I had such students, I would discuss this lesson with them ahead of time in order to determine what they are and are not comfortable discussing in class. Depending on the individual students, it might be beneficial to have them help me teach the lesson.

Materials:
Handouts of Qur’an reading (x20)
http://thisibelieve.org/essay/88540/
Handouts of This I Believe excerpt (x20)
Computer connected to speakers and projector
Standard printer/copier paper (x20)
Markers (x20)
Big paper (x5)
Graphic organizer (x20)
Digital copy of graphic organizer (for projection)
Student writing utensils, notebook, and other regular class materials
Timer

Detailed Learning Plan:
1. Intro/Combining Voices, pt. I - Throughout the year we are going to be reading and discussing many texts, and in that process we will encounter characters that hold many different beliefs. When you think of beliefs, what do you think of? Religious beliefs? Personal beliefs? Belief in an idea? These are all different types of beliefs. But before we go any further, we need to find out what you believe! Take a piece of blank paper and a marker from the center of your table, and draw something you believe. No words please, just images. Your drawing can be a static image, or a depiction of an event. Don’t think too hard, we’re only going to take a few minutes for this part. Start drawing the first thing that comes to mind.
2.  Combining Voices, pt. II - Now, while you were drawing, I handed each of your tables a sheet of big paper/Pick one person from your table to come up and get a sheet of big paper. Now, each table, each group, is going to take all the individual images you drew, and combine them into one image somehow. Pick one artists for your table, but work together to figure out how to combine all of your images into one, group belief. Again, artistic ability is not so important. Work quickly! Spend one minute per group unpacking each group’s image.
3. “This I Believe: Peace is Possible” - Great! Let’s hang those up on the wall. We’ll come back to them later, I promise. Take out your graphic organizer, this sheet of paper that looks like a grid of sorts, and the handout with the longer text on it. This one. We’re going to listen to an excerpt from an NPR program called “This I Believe.” This particular essay is one woman’s reflection on a vigil held for the victims of September 11th. She is a Bahai woman. Do we have any Bahai in here? We can talk about Bahai itself in more detail later. Right now, that’s not our biggest concern. When we listen and follow along with Helena’s essay, think about what she believes. Underline words, phrases, or sentences that you think are relevant to Helena’s belief. Listen and underline first, then we’ll fill out the graphic organizer later. Play 1.31 minute clip of Helena’s essay.
4. Peace is Possible think-aloud with graphic organizer. Now, let’s turn to our graphic organizer. You have the text in front of you for reference. We have our character, Helena. What are some of the images she shows us? Smoke. World Trade Center towers. Unity. Mosque. Great! What are the events she describes in this passage? The attacks. Praying together. The woman shouting “We have a Bahai here, too!” Good eyes and good thinking! Now, someone give me one sentence - either from the text or in your own words - of what Helena believes. “Peace is possible.” “It is up to the individual to start striving for a better world.” People of all different religious can pray together. These are all valid answers. Look at the last column of your graphic organizer, “Relation to Images and Events.” Ask yourself, “How did these images and events lead to Helena’s belief that she shows us here in her essay? How do they provide a backdrop? How does she make sense of those images based on her belief?” Just write one or two sentences. Pause for writing. Would anyone like to share what they wrote?
5. Lesson epigraph. We’ve done a lot of great thinking. Now let’s have a brief discussion. We have this quote on the board, “In matters of faith there are no arguments” by Anonymous. How might this quote apply to Helena’s essay? Field answers. How does this apply to our combining voices activity? Field answers. How could this apply to our classroom community? Field answers.
6. Reading and individual analysis of Qur’an excerpt. Let’s look back at our graphic organizers . You should have another sheet of paper with a shorter excerpt from the Qur’an. As many of you know, the Qur’an is the holy book of Islam, but this passage speaks of Abraham, a man whom Christians, Muslims, and Jews see as an important figure of their faith. This passage is a little more tricky than Helena’s essay, but we’re going to apply the same kind of questioning. Individually, read silently over the passage, and fill out the row on your graphic organizer entitled “Abraham.”

What are you wondering about this section of the assignment, or about what we’ve done in class so far?

7. Homework: If you haven’t finished analyzing the Qur’an passage, we will take a few more minutes to finish tomorrow in class. Your homework assignment is to take your individual drawing, the first one you did today, and use it to fill in the graphic organizer row label “You.” Fill in your name, look at your image, and follow the same line of questioning that we did in class, from left to right, working toward the final questions, “What does this image say about what I believe? Why do I believe in what this image represents?” Tomorrow, in class, we will complete the graphic organizer by looking at your group’s drawing, and then we’ll move on to some composing!

What are you wondering about your homework assignment?

Reflection:
            The class seemed to take readily to drawing. What I could have been more explicit and transparent about was the move to combining images into one group image. Artistically, students got it, which is all they need to do - produce the image for us to talk about later in the class. But I wonder how I could guide their combining, structure it more, to make it more purposeful from the beginning. I don’t have an answer to this question now, but I know I could do some sharpening there, giving students more purpose early on in the lesson.
            I did nothing to draw out quiet students, and while I might be able to rationalize that fact by saying I was already treading on eggshells of belief, I won’t. I did not engage Yumeng at all during the lesson. In fact, I even saw in the video (and cringed as I saw it coming) that I ended an activity saying “It looks like everyone is just about done” when Yumeng was clearly still writing. I don’t know if Yumeng and others’ reticence was based on communication skill of on differences in belief, but as far as I’m concerned, if I don’t do even more careful planning on how to bring those voices into the lesson, than I am a failure. I thought that by carefully constructing classroom activities I could scaffold into such openness. I need to do more of what I discuss in my lesson analysis, and that is engage students more directly when unpacking Combining Voices and thinking aloud with “Peace is Possible.” I could do more direct instructing to draw students voices into the air.



Texts:
“This I Believe: Peace is Possible” (excerpt) - Helena Marie Carnes-Jeffries

"On Tuesday, September 11, 2001, I turned on the television to check the weather. I had just woken up. On every station I saw smoke billowing up from the World Trade Center towers. I reached for the phone to call my mother but could not get through. So I sat and watched the horror unfold on my TV screen, like something out of a freakish nightmare.

A few days later, my brother invited me to a small peace vigil at a mosque on the northwest side of Chicago. Muslims were suffering a great deal of backlash after 9/11. There we were, standing outside the mosque, praying together. I whipped out my Bahai prayer book and was about to say a prayer for unity when the main speaker announced, “Here with us today we have Christians, Jews and Muslims.”

A Muslim woman standing next to me noticed the Bahai Greatest Name on my prayer book and called out, “She’s a Bahai! We have a Bahai here, too!” And so there we stood in unity, people from different major religions praying together.

I believe that peace is possible – between individuals as well as nations. Although the world seems like it’s falling apart around us, my faith tells me that this is just the beginning, that the human race is in its adolescence and coming of age. It is up to the individual to start striving for a better world today."

http://thisibelieve.org/essay/88540/

Excerpt from the Qur’an:

“When the night grew dark over [Abraham] he saw a star and said, ‘This is my Lord,’ but when it set, he said ‘I do not like things that set.’ And when he saw the moon rising he said, ‘This  is my Lord,’ but when it too set, he said, ‘If my Lord does not guide me, I shall be one of those who go astray.’ Then he saw the sun rising and cried, ‘This is my Lord! This is greater.’ But when the sun set, he said, ‘My people, I disown all that you worship beside God. I have turned my face as a true believer toward Him who created the heavens and the earth’” (Haleem, p. 85).

The Qur'an - Post II

A. Jonathan to Nate:

Good afternoon Nate,

I am doing an independent study with Melanie this semester to fill a content gap in world literature. In order to make this study more applicable, I am planning on doing my mini-lesson on religious belief - why we believe in what we do, how do those beliefs conflict, where is the common ground, etc. My texts would be the Book of Genesis, the Qur'an, The Odyssey, and the Epic of Gilgamesh. 

I will have a more concrete plan hammered out by the end of the weekend. 

Thank you!

A2. Nate to Jonathan:

Thanks for getting with me, Jonathan. A few initial thoughts: remember that this lesson is 30 minutes long. That's not a lot of time, and you've got an ambitious lineup of texts. Also, consider your audience for the lesson. Is the kind of lesson you could/would want to teach at a public high school or middle school? Could you teach it in one of your placements? What kinds of things would you need to consider in teaching this kind of lesson in an English class in public schools? All of this is not to say that you can't do or shouldn't do it, but you've got to think practically about the standards and objectives for the course you're teaching (and these standards also need to link up to state and national standards). Maybe the thing to do would be to narrow your focus. You could move away from whole belief systems and discuss, instead, language in these texts.

Get back with me when you've worked on it some and let me know where your lesson is heading. The main thing for you to do is be cautious about the amount of time you have and to think seriously about the goal of the lesson within the context of larger curricular goals.

B. Jonathan to Nate:

Hey Nate,

Russel and I are actually meeting as we speak. I've pasted at the bottom of this email a rough outline of what I have of my lesson thus far. Russel has given me some great suggestions about how to make more explicit to my students the purpose of establishing classroom beliefs and the specific community I am trying to create. 

My primary text is the Qur'an. I am currently trying to find a second text to incorporate, and I haven't decided which one or how. I think I am going to have to give up having students start their compositions in class in exchange for engaging with a second text. I could use another passage from GIlgamesh, or Genesis, but Russel mentioned the "This I Believe" series on npr, and I may use a segment from there, or I may find a song to use. 

Thank you in advance for your consulting!

B2. Nate back to Jonathan:

Jonathan, Thanks for getting back to me. Sounds like your collaboration with Russell has been productive. "This I Believe" as a second text is a great idea--it would require students to listen,  and there are so many to choose from.

It's good to be thinking about what you have to give up in order to include elements of the lesson that are required. I know that's uncomfortable, but in lesson planning generally, you will often have to cut things because of time or content constraints that are not of your making.

I think you're moving in a good direction with this. Below are a few thoughts:

1) Think carefully about the word "belief." It looks to me like you're hoping that students will come at "belief" as something deep and identifying for them--such as religious belief. I could see many students, depending on age and maturity, going for something much more shallow or even silly: e.g., "I believe in the Tennessee Vols football team" or "I believe I will rule the world some day." Perhaps you're OK with this element existing as part of the lesson but you should be really careful about designing the lesson in such a way that it elicits the kinds of student thinking that you're hoping for.
2) I'm still concerned about your focus on religious belief systems. This is not to say that I don't think it's worthwhile for students to be open and think seriously about their belief systems, but it's such a personal topic. I could see your principal getting multiple calls if you taught only the Qur'an in a lesson. I believe it is a defensible move on your part, but you have to be able to make the defense and stand up for the curricular connections and the textual choices.
3) Think about our class discussion last week about handling sensitive topics and protecting students in your classroom. What sensitivities do you need to have based on your class? How do you handle introducing the lesson, reading the text, and having discussion? What are you willing to allow in terms of discussion and what are you not willing to allow? How would this lesson work with a class of all suburban, white Christian students? How would it work with a majority of Muslim students? How would it work with one Muslim student? What if you knew that student was Muslim but no one else did? What if everyone knew that a particular student was Muslim?

That's what comes to mind at the moment. Let me know what other questions you have (if any) as you're finishing this for Thursday.

Jonathan (now)

Nate was invaluable in helping me to see some of the problems with incorporating The Qur'an into the classroom. He pushed me to consider all the angles, and I got to receive some peer feedback from my classmates. I would love to talk about this more, but right now it's too much to distill into this blog. If you would like to talk through this experience more, I would be happy to do so in person. 

Lesson plan coming in Part III. 

The Qur'an - Post I

Reflections on The Qur’an

First, let me preface by saying that I have not read the entirety of The Qur’an. When I proposed to study The Qur’an as part of this course, I was unsure of how long and dense the text would be. I read about the first hundred pages of the text, after which I decided that I needed to prioritize moving onto other texts above finishing this one task. Additionally, the first hundred or so pages mark the largest single sections of The Qur’an. After “The Heights,” the final section I read, the sections become shorter and shorter, first decreasing to less than ten pages, and then eventually five or fewer pages. The second three-quarters of the text is comprised of these very short passages that address very specific topics. Consequently, I believe that in reading the first seven sections, I have learned enough for the purpose of this survey-type study about the nature of The Qur’an and the context from which it comes.

I. Summary

Providing a summary of The Qur’an as a whole (or a large sub-section of the whole) is difficult because it is not a narrative text, but rather, didactic and informative. The first seven sections are as follows: 1) The Opening, 2) The Cow, 3) The Family of ‘Imran, 4) Women, 5) The Feast, 6) Livestock, 7) The Heights. The translation of the text that I have is an Oxford’s World Classics edition, translated by M.A.S. Abdel Haleem. Haleem provides brief, topical overviews at the beginning of each section that are quite clear and succinct. The following summary will draw from his own introductions, as well as my own highlights from the sections.

“The Opening” consists of a single prayer that is less than a paragraph long, but this prayer has become an obligatory part of daily prayer in Islam. The first lines invoke and praise God with various titles, and one notices that “mercy” is mentioned four times in the first two lines. Throughout the book, I would wager the most common title for God is some variation on “the Lord of Mercy” or “the Giver of Mercy” (3) The second part of the opening is a request for guidance, a plea for guidance to “the straight path” (3). The prayer sets up the text that follows as the instructions, the guidelines of that “straight path.”

“The Cow” is the longest sura, or section, of The Qur’an. Haleem describes the opening of this sura as a direct response to the plea from “The Opening,” and indeed the first half of this sura is devoted to confirming the place of The Qur’an and the believers (Muslims) in the holy tradition established by God that began with Abraham and has succeeded through Israel and Jesus. By acknowledging that tradition, The Qur’an also distinguishes between the People of the Book, or Jews, and Christians. This differentiation serves as a transition into some specific guidelines for believers, such as fasting and praying by facing toward Mecca, “the Sacred Mosque” (21).

The title of the next sura, “The Family of ‘Imran,” is actually a reference to Mary’s father. One topic addressed in this sura is Jesus’ role in Islam. It’s also in this sura that we first see the word “islam” (35), which translates to “devotion to Him alone” (35). The fourth sura, “Women,” is a lengthy articulation of how various property disputes and situations should be handled according to God’s decree, and often deals explicitly with how to treat women and orphans. This will come back in the response section.

“The Feast” begins with a short articulation of various laws regarding food – what believers are and not allowed to eat – and quickly moves into Muslims’ relationship to Jews and Christians. This sura explicitly discusses Jesus and the fact that he is not divine, but merely imbued with God’s holy spirit (but not the Holy Spirit of Christianity). “Livestock” directly addresses early Muslim concerns regarding polytheism. It repeatedly emphasizes through various declarations and allusions the all-powerful nature of God as the Creator of everything in the heavens and on Earth. “The Heights” reiterates the urgency disbelievers should feel to repent and believe, and at the end, the precedent of study, memorization, and recitation of The Qur’an is established as the way of communicating God’s word to the disbelievers.

And so much more, but I was doing my best to be as concise as possible.

II. Response

I mentioned above that The Qur’an is didactic, which contrasts with the other deliberately religious text I have read as part of this study, Genesis. The entirety of the text is direct address, from the angel Gabriel through the Prophet, Muhammad.

Much of the language of the text struck me as combative. The following passage issues a direct challenge to the listener:
If you have doubts about the revelation We have sent down to Our servant, then produce a single sura like it-enlist whatever supporters you have other than God – if you truly [think you can]. If you cannot do this – and you never will – then beware of the Fire prepared for the disbelievers, whose fuel is men and stones. (6).
On one hand, the direct address is almost intimate, an attempt to affect the listener. And in the case of Islam, the listener is not only Muhammad, nor just ancient Muslims who first read his transcription, but all contemporary followers of Islam because the message is directly from God. The stories of the Bible do not work in the same way. Though many of the narratives of the Bible contain didactic messages, they are stories, and stories are less presumptuous. I am not trying to say the messages of the Bible are told better, but they are told differently, and in some ways in a more removed fashion. We say the books of the Bible, especially the Gospels, were inspired by God, and authored by God, but of human translation. The Qur’an is believed to be word-for-word as Gabriel spoke, a direct messenger of God.

One fascinating difficulty in reading The Qur’an as well as Genesis is discovering how texts that are meant to lay out some sort of moral code deal with the ambiguities of human existence. Here is another passage dealing with the cohabitation of men and their wives (notice the possessor and the actor): “Live with [your wives] in accordance with what is fair and kind: if you dislike them, it may well be that you dislike something in which God has put much good” (52). In this passage, The Qur’an acknowledges that what may be uncomfortable or disagreeable to someone may in fact be God’s good will at work. Overall, however, The Qur’an’s treatment of women is difficult to stomach, but with this text, there is always the difficulty of translation. Not only is the language itself a translation, but my reading is also a cultural translation. As I read, I am trying to make sense of the text with cultural biases that an Iranian reader does not have. I would be fascinated to discuss the language of The Qur’an with a Muslim, someone more cultural connected to the nuances inherent in the text.

III. Context in Literature: Similarities and Differences

I have discussed some of these questions in the above passage, as part of my response to the text, and for brevity’s sake, I will keep this section short. The Qur’an acknowledges the presence and blessedness of the Jewish Torah and the Christian Gospels, but it explicitly accuses the Jewish people of straying from the covenant of the Torah and denies the idea that Jesus is the son of God. The way the text treats controversy among the different beliefs present in the area makes me realize how culturally and chronologically responsive The Qur’an is. In other words, many of its teachings – like the letters of Paul and others in the New Testament – are reactionary to different practices and beliefs of the particular time and place in which Muhammad lived. I think some research into the relationships between Christians, Jews, and the early Muslims in 6th and 7th century Saudi Arabia and the Middle East would reveal some interesting correlation with various teaching found in The Qur’an.

Study of The Qur’an and Islam would undoubtedly be necessary for any classroom reading of contemporary work by Muslim artists dealing with culture in the Middle East. Two books that come to mind as a teacher would be Persepolis and The Kite Runner, maybe A Thousand Splendid Suns. I have not read either of the latter two works, but the environment of contemporary America and the stigma against Islam and The Qur’an needs to be addressed head on in order for students to be truly aware of these works’ place in American literature.

IV. Teaching and Learning

For this section, rather than hypothesizing, I offer the correspondence between Nate (Phillips) and me regarding a lesson I wrote and taught for his class in which I used The Qur’an as a primary text. I will also attach the lesson itself. The process of planning, justifying, teaching, and reflecting on this lesson gave me practical and critical experience with incorporating The Qur’an and presumably other controversial texts in an American classroom.

Because this post and all the posts in this blog are too long, I have decided to include Nate' and my correspondence in a second post, and my lesson plan in a third. There will then be three posts on my dealings with The Qur'an