UTO Faculty Retreat
On Friday, October 26th from 3:00-7:00 p.m. at the Koffler Scientific Reserve, UTO will be hosting a Faculty Retreat. This retreat will be an opportunity for faculty, graduate students and others to learn from one another, ask for feedback, collaborate on initiatives, and enjoy the outdoors. We will discuss pedagogical benefits and challenges of experiential teaching and learning at the University of Toronto.
Dinner will be provided and please bring shoes for hiking!
Register at: utofacultyretreat.eventbrite.ca
This report provides evidence-based recommendations for the development of outdoor education programming at the University of Toronto. The report covers our research on place-based, land-based and adventure learning at other institutions, exploring administrative, financial, and intellectual bases for such programs; descriptions and assessment of our three pilot courses at U of T; and recommendations for administrators and instructors at U of T. Our research methodology includes a review of relevant literature, a survey of existing program websites and promotional materials, and extensive discussions with leaders of such programs. This report concludes with recommendations for expansion of the initiative, University of Toronto Outdoors.
This page provides general and condition specific accessibility recommendations for outdoor learning.
Wild Waters is an experimental course that explores the history and culture of rivers – the “wild waters” which have played a pivotal role in so many of the world’s cultures. This course includes a weekend of whitewater canoeing in Eastern Ontario from September 22-23, and a second experiential module to take place during November reading week.
The course is guided not only by theoretical and methodological questions, but also by a commitment to experiential and land-based pedagogy. What does it mean to learn by doing, and to learn from the land? How do we navigate the complexities of settler-indigenous relations in a country founded on acts of theft? How can our learning become part of a meaningful reconciliation process?
Waste Not, Want Not: Stories of Wastefulness in Religion and Society
Do religions have environmental ethics? This course explores religious approaches to environmental ethics within three Abrahamic faiths: Judaism, Christianity and Islam. Religious environmentalists have used teachings from the Hebrew Bible, New Testament and Quran as exemplars of sustainability. Others, however, claim that these texts teach domination, anthropocentrism and hierarchical values. Among other texts, this course looks at sources from the Hebrew Bible, New Testament, Talmud, Quran, Hadith, medieval commentaries and modern sources. The course studies environmental movements within these faiths and how values are translated into lived religion. Understanding is augmented through field trips where students explore how environmental teachings are being interpreted within faith communities.
The Religion in the Public Sphere Service-Learning Course is an upper-year course for majors and specialists in the study of religion, and other qualified undergraduates. In their University-arranged placements, students experience first-hand how religion enters the public sphere in such areas as non-profit organizations, education, public policy, and health care. This course provides students with the opportunity to engage in public service that allows them to observe the dynamics of religious diversity in the public sphere. Goals of this public service are to have students participate in the process of developing policy, communications, and programming in public, professional settings where religion is a focus (or at least an element) of the work at hand. Students critically reflect on their experience of working with professionals and their “clients” in public settings where religious diversity is at play.
This two part series of second-year courses focuses on rivers as sites of cultural contact, religious experience, and natural destruction. The courses investigate the power of rivers to nourish whole cultures, reshape landscapes, and devastate the peoples who depend on them. While the course material ranges over great ranges of time and space, particular attention is focused on the canoe. No object is more intimately tied up in the complexities of Canadian identity than this masterpiece of stone-age engineering. Vehicle of exploration, trade, friendship, war, and ultimately oppression and appropriation, its thick cultural resonances have made it a symbol of multiple heritages. The course examines the cultures of rivers and canoes through historical, literary, anthropological, and practical exploration.
This intensive upper-year course involves a three-week trip to Sikkim, Northern India, in May, with preliminary readings, writing assignments, and several meetings between February and April, plus a final project due in June. The international portion of the course includes trekking to moderately high altitude in the eastern Himalaya. Most travel expenses are covered. Students must submit an application for acceptance into the course.
On Foot: Cultural Histories of Walking
This fall-semester first-year course explores how historical, cultural, and spatial contexts shape practices of walking. Students analyzed representations of walking in literature, religion, philosophy, and art, and investigate connections between walking, thinking, and writing. Topics include knowing place and landscape through movement, religious and secular walking pilgrimages, literary representations of nature walks, orienteering and recreational hiking, urban walking tours, and the many aesthetic, political and social uses of walking. Focus is on routes around Toronto, exploring indigenous footpaths such as the Davenport trail and the Humber Portage. Coursework combined required reading and writing with substantial periods of time walking outside, and students were required to keep a walking journal throughout the semester.
With a group of students we traveled to Sikkim, in Northeast India, to study local histories and pilgrimage practices in the Himalaya. Many of the region’s mountains, lakes, forests, rivers, and caves are associated with Buddhist and other histories and as such are important pilgrimage sites for local peoples. After visiting Buddhist monasteries in Darjeeling and Gangtok, including our project’s host monastery Lingdum, we traveled throughout West Sikkim to visit a series landscape features, such as caves, rocks and lakes, that are historically attested in Tibetan texts and that are present-day pilgrimage sites for Sikkimese people.
This course in the Department for the Study of Religion focused on the role of religion in the genesis and development of cities, as well as the ways urbanization and immigration have transformed religious organizations and identities. Various methodologies, including ethnography, social and cultural history, and textual analysis was considered. In some years, course projects focused on mapping the changing significance and presence of particular religions in Toronto. Read about such an example.
Disposition is a role-playing exercise that was first implemented in a year-long Introduction to Buddhism course. Students began the year assigned a character (e.g., scholar, ritualist, farmer, trader, doctor), and as a class they imagined themselves to be living together in a Buddhist village in the Himalaya. Periodically events would occur in the village (hailstorm, epidemic illness, the visit of a religious figure, the building of a monastic library, New Year festivals, etc.) and students were asked to do research on how their character might realistically react to such events, and then write an essay in the voice of their character, posted on a blog. A subsequent version of this project in another course engaged students in an imaginary medieval pilgrimage trek across the Himalaya.
Mapping Buddhist Sites was run in a year-long Introduction to Buddhism course. In this course, undergraduate Field Teams developed partnerships with diverse Toronto communities as they conducted research on Buddhist institutions and practices in the area. Students created a web portal for the study of these religious centres, integrating research papers, ethnographic studies, images and other media. Students were divided into 22 Field Teams, each team visiting a religious site in Toronto to gather the data and write a descriptive analysis of the site and its religious community.