Review of "As the spirit moves us: Embracing spirituality in the postsecondary experience"

Abstract

Hendrix, K. G., & Hamlet, J. D. (Eds.). (2009). As the spirit moves us: Embracing spirituality in the postsecondary experience. San Francisco: Jossey-Bass. Pages: 102. Price: 32.00 CAD (paper).As the spirit moves us: Embracing spirituality in the postsecondary experience, edited by Katherine Grace Hendrix and Janice D. Hamlet, is a compilation of nine autoethnographic narratives written by professors and administrators of higher education. Autoehnography is a qualitative method of inquiry; autoethnographers write introspective, first-person accounts about their personal experiences within society. They ask their readers to feel the truth of their stories and to become co-participants, thereby engaging the storyline morally, emotionally, aesthetically, and intellectually (p. 5). The autoethnograhic accounts in this book centre around spirituality in the context of higher education. The text is divided into three sections: spirituality as a way of being in the world, spirituality as self-discovery and insight, and spirituality as strength to endure.The first section of the text is comprised of autoethnographies related to spirituality as a way of being in the world. The editors begin with a short introductory chapter that defines spirituality, explains autoethnography, and describes the book's organization. In the second chapter, E. James Baesler discusses his prayer life after his promotion from assistant professor to associate professor. He describes his feelings after tenure and how a spiritual awakening led him to incorporate contemplative prayer into his life. He discusses his triumphs researching topics related to prayer and his struggles implementing courses about prayer. Finally, Baesler reflects on how prayer alleviates the anxiety he feels before teaching a new semester and how prayer has positively influenced his teaching. The chapter provides encouragement and practical advice for the religious educator, but little for the secular educator.In the third chapter, Patrice M. Buzzanell discusses spiritual mentoring, a relational way of mentoring that transcends the usual career, psychosocial support, and role-modeling activities to embrace the whole person (p. 18). She posits that the spiritual values of compassion, humility, and simplicity can enhance the mentor-mentee relationship. According to Buzzanell, spiritual mentoring in higher education occurs when mentors provide opportunities for students' growth, participate in spontaneous mentoring, and continue their own personal development. The chapter enhances the concept of traditional mentoring, but would have benefited from more concrete examples.In the fourth chapter, Janice D. Hamlet discusses how her African-American culture and spirituality influence her teaching of an intercultural communication course. Characteristic of the autoethnographic approach, Hamlet's reflections are detailed and personal; however, the chapter leaves the reader wishing for more insight to supplement the comprehensive observations.The next section of the text is made up of three chapters related to the theme of spirituality as self-discovery and insight. Bradford J Hall explores how the concepts of serendipity and stewardship can promote spirituality in the secular classroom. Hall provides examples of unexpected discoveries in the classroom and describes activities that produce serendipity. He stresses that serendipity is not simply a teaching strategy: it is an attitude of openness that resists static conceptions of knowledge and pedagogy (p. 39). Hall also defines three perspectives toward the classroom: the rentership approach, which views classroom teaching as a necessary duty to achieve better things such as carrying out research; the ownership approach, which views courses as personal property and learning that is very controlled; and the stewardship approach, which involves trust, responsibility, and accountability. …