About a week ago, I felt like I was going through an audio drought—I wasn’t listening to any audiobooks, my podcast consumption has continued to go down in recent months, and I just wasn’t listening to anything while doing the dishes or whatever. This wasn’t necessarily a problem (it’s been good in terms of mindfulness, for example), but it had gone on long enough that I decided that I wanted something to listen to. In particular, I decided that it was as good a time as any to revisit Thomas Römer’s excellent lectures on the bible, which the Collège de France makes freely available in podcast format.

Mon beau-frère s’intéresse beaucoup aux langues. Moi aussi, d’une manière générale, mais lui, il se fonce dans une langue quelconque quand l’envie lui prend. C’est donc comme ça qu’il sait lire un peu en français, en espagnol, en turc, en néerlandais, et ainsi de suite. Si je n’ai pas la largeur de ses compétences linguistiques, j’ai quand-même une meilleure connaissance du français que lui, et il lui arrive donc de me poser des questions sur le français.

A week and a half ago, I wrote a post arguing that the Bible is actually more of a weak point than the Book of Mormon for fundamentalist, literalist attitudes toward Latter-day Saint scripture. That post—like this one—was inspired by an Introduction to Scripture class that I’m currently taking through Community of Christ’s Temple School. The first lesson did a lot of work to play up the Bible as the main scriptural foundation of Community of Christ and is doing some respectful but firm downplaying of the Book of Mormon and Doctrine and Covenants.

Last Sunday, I gave a sermon on the Temptation of Jesus for a Beyond the Walls service by the Toronto Congregation of Community of Christ. The whole service was great, and I was happy to make my small contribution to it. It’s been recorded and archived here:

As I did the last time that I gave a sermon, though, I wanted to share the text I preached from:

Almost a year ago now, Stephen C. at the Mormon blog Times and Seasons wrote a post asking what might be an “extinction-level event” for the Church of Jesus Christ of Latter-day Saints. There’s a lot of interesting speculation in the post, but the passage that I copied down at the time was this one:

Of course, the truly fatal circumstance is if the President of the Church stopped believing in the truth claims. (I suspect this is kind of what happened to the Community of Christ). In that case, pivoting towards a more allegorical or symbolic interpretation of the Church’s truth claims would be absolutely fatal to the long-term vitality of the institution. Sorry, but the President of the Church has to believe that there were Nephites.

Mormon theology doesn’t really do incarnation. Latter-day Saints believe in an embodied God and that (nearly) all humans will be resurrected to perfect bodies after this life and inevitable death. Latter-day Saints are also not Trinitarian and see Jesus and God the Father as more distinct than most Christian traditions do. Between those two beliefs, Jesus’s taking on a mortal body is not really a big deal—it’s kind of par for the course for any human, whether or not they are the Savior of the world. Perhaps because of that contrast, incarnation has been one of the most interesting things for me to think about as I’ve evolved my own theology with my transition out of institutional Mormonism over the past few years. What does it mean for a God that transcends fleshy, imperfect existence to take on mortal form and live among us? I’ve really enjoyed exploring the implications of that reframing (even though, when pressed, I’d probably describe my understanding of God is largely non-theistic and my Christology as pretty low).

In the summer of 2015, New Zealander Nigel Richards won the French-language world Scrabble championships despite not speaking a word of French. I heard this story on a Radio Télévision Suisse news show repackaged as a podcast (probably Le 12h30, but I can’t remember exactly) and wrote myself a note that if I ever got a chance to teach a class on games and learning, I would use this story in it. Since Spring of 2019, I’ve been teaching a once-a-year class for LIS students on games, literacies, and learning, and I’ve assigned this article from The Guardian every year that I’ve taught it. It regularly blows students’ minds when they read the headline and the first few paragraphs:

I ended the Fall 2023 semester with a lot of anxiety and frustration about grades, and there was enough of both that I wound up making a lot of changes to a graduate class that I was sure I was going to keep mostly the same from last year. Not all of these changes were assessment-related (I replaced a lot of readings and shuffled content around some), but I also more-or-less threw out the assessment structure that I’ve been using since 2019 to replace it with something minimalist and closely tied to the course’s learning objectives.

Last July, I gave my first sermon for a Community of Christ congregation, preaching on the Parable of the Samaritan. I guess I didn’t do too badly, because their pastor reached out in December to ask me to give another sermon this month. On January 21st, I’ll be preaching on Matthew 4:1-11, covering the Temptation of Jesus. This has been a fun passage to revisit and see with new eyes. I don’t know exactly what I’m going to say just yet, but I’ve got plenty of notes and ideas and am looking forward to nailing things down over the next week and a half.

My dad has been logging the books he reads since he was a teenager, and I’ve always wanted to try something like that out. I gave it a go in 2022 with a notebook, but I quickly realized I wanted to journal that information, too.

Since I journal in Day One, that meant logging reading digitally, so at the end of 2022, I started building some Siri Shortcuts for blogging about books. Once I did it for books, it was easy enough to expand the system to TV and movies, too.

Ben has been one of my best students over the past 5.5 years. He was a non-traditional student who flunked out of UK decades ago, went on to be a successful small business owner elsewhere in the country, and then leapt at the chance to come back to UK through an online degree completion program. As part of that program, he took one of the classes I was teaching at the time, which counted toward general education credit. Since then, he’s kept me in the loop on how things are going: He sent me an email to let me know when he graduated, we talked over the course of his MBA, and when he recently decided to start a PhD in his field of work, he wrote a letter to the university president, thanking the university for the chance to come back to school (and, generously, mentioning me by name in the letter).

As often happens at the end of a semester, I’ve been spending a lot of time thinking about grades: What they mean, what purpose they serve, and how to best assign them. In thinking about this, I’m also thinking about a comment that a number of my colleagues put on each class syllabus: something to the effect of “I don’t give grades, you earn them.” These colleagues are gifted teachers whose examples I strive to follow, and I appreciate the sentiment behind their statement, but it’s also always struck me as oversimplifying what it means to grade. I don’t like the suggestion that grades are objective, straightforward representations of what a student has been up to in class.

Over the summer, I blogged about some concern that I had about a new research portal that my employer had just rolled out. Based on the gentle nudges to update our profiles we’ve been receiving since the platform’s launch, I’m guessing that faculty have not been as keen on the platform as the university is. One of those nudges came this week, and in the spirit of good faith cooperation, I spent some time going through the platform and updating my profile.

Earlier this year, I read Guy Delisle’s excellent comic Chroniques de Jérusalem twice in the course of two months. I began by finally checking out the English translation from a local library to give it a try (I like Delisle, but I’d had trouble getting into this particular comic in the past). Then, as I was getting into it, my brother-in-law texted me from New York to say he was stopping by a local French bookstore and ask if I wanted anything. I wanted the original French version, he picked it up, and I immediately reread the book (is it rereading if it’s in two different languages?) as soon as it arrived.

This morning, a Michigander friend of mine texted to wish me a Happy Thanksgiving. Her husband and their roommate work at Walmart, and so I asked her whether they had to work today. It took my friend a few hours to respond, but I already knew the answer—as long as I’ve known them, they’ve both had to work on and around most major holidays. Their Thanksgiving has traditionally been on Thursday morning or Wednesday evening to make sure that they have some time to celebrate as a family before they get called in to work to get things ready for the capitalist rush that will come on Black Friday—and increasingly, on Thursday night.

Over the summer, I wrote about a favorite Community of Christ hymn. Without repeating the entire post here, one of my favorite things about it is that it was never written as a hymn. Rather, it was a song written by a folk song as a call for peace that got adopted into the Community of Christ hymnbook in 2013.

I thought about these details last weekend as I was listening to Ici-bas, a favorite song by French Canadian folk rock band Les cowboys fringants—I figured that this song would make for a pretty good hymn, too, even if it probably has a bit more swearing than your typical hymn. I’ve taken inspiration from this song for quite a while. Back in May 2022, I actually submitted the following story to Community of Christ’s Daily Bread series of morning devotionals (though it has not yet appeared, so maybe folks at World Church don’t agree with my evaluation):

Back in July, I shared that I’d figured out how to use the Habitica API to create a Siri Shortcut for updating Habitica from my Apple Watch. A few weeks ago, Hypothesis user cormacauty left a comment on that post asking for more information about how I’d done that.

This post is a (belated) response to that, in the form of sharing the Siri Shortcuts that I wrote. Part of the reason that it took so long for me to get to this is because I needed to duplicate and edit the Shortcuts to strip out my API key—I’m happy to share my work but don’t want other people to be able to make changes to my account for me. I’ve now done that for both of the Shortcuts and replaced them with an untested but definitely-ought-to-work system where a user can find their own values for x-api-user, x-api-key, and x-client and put them in the corresponding text boxes, and then the Shortcut will work from there. The Habitica Wiki has some information on finding these values, and I’ll direct interested readers there.

When I learned that Stephanie Moore and Tonia Dousay were editing a volume on ethics in educational technology, I jumped at the chance to write something on data ethics. Stephanie and Tonia’s book is now published on Royce Kimmons’s open access EdTechBooks platform as Applied Ethics for Instructional Design and Technology, and my chapter is available alongside six others on other subjects related to ethics and educational technology. Here’s a link to the online version, and I have a PDF archived on my website.

I have a “dad friend” I see most afternoons as we’re waiting for our kiddos to get out of school. He walks his kid home every day, and I either walk home or bike home with kiddo (a lot of walking recently because weather and a broken bike have been getting in our way). So, we hang out where all the walking parents hang out and chat for a few minutes before heading home. I’m on the list of approved people to pick his kid up, I keep meaning to add him to the list of approved people to pick kiddo up, our kids have been in the same class for two years in a row, and our shared relationship with the school and our kid’s teacher is pretty much the whole basis of our relationship.

When I took a job at the University of Kentucky, a former professor (and boss) of mine at BYU told me to look up a specific French professor on campus, whom she’d also taught (and supervised) some time earlier. I ran into him several months later at a stake conference (this was, obviously, when I was still attending Latter-day Saint meetings), and we bonded over what it was like to work under our boss. Because Mormons tend to assume that there’s no way to learn a language without speaking that language on your mission (this is partly true for me, but I also got my French to a damn respectable level through coursework before I ever put on the tag, so I still resent the assumption), we wound up talking about missions, and so we ended up bonding even more about our shared experience serving in the now-defunct Switzerland Geneva Mission.

I’m happy to share that we’re hiring this year in all three of the areas in our multidisciplinary unit. I’m including the official announcement below, and I’d be happy to talk to anyone who has questions or interest in the positions!

The University of Kentucky’s School of Information Science invites applications for three positions at the rank of tenure-track assistant professor. The anticipated start date is August 16, 2024.

Qualification and Responsibilities:

Candidates are expected to hold an earned Ph.D. or be in ABD status in the field related to the position. The Ph.D. is required by August 2024, for the successful candidate to hold the rank of assistant professor and begin the probationary period toward tenure.

A few hours after presenting at AECT on Thursday morning, I hopped on a plane to Salt Lake City, so that I could attend the 2023 conference of the Society for the Scientific Study of Religion—especially the sessions associated with the Mormon Social Science Association. I’m giving three presentations today and wanted to include my slides here for anyone else who’s interested: I’d be happy to talk more about any of these!

On Thursday morning, I presented some work I’ve been doing with Dan Krutka at a session of the Association of Educational Communications and Technology. Here’s the title and abstract of our presentation:

Teachers on Far-Right Social Media: The Dark Side of Affinity Spaces for Informal Learning

We present the results of our studying a teachers’ group on a far-right social media platform. The identity of the platform and the persistence of far-right agenda setting overwhelmed any educational intentions of the group, which therefore had little to offer teachers looking to improve their craft. Our findings offer an opportunity to revisit theoretical frameworks and other perspectives that are common in the literature on teachers’ use of social media.

This week, I’m attending two different research conferences (well, I only barely attended the first one, to be honest). The leadup to these conferences has involved some changes to my web presence, just in case people actually check my website when I put it on my slides. Overall, I’m happy with the changes that I’ve made, so I thought I’d take advantage of my free Delta in-flight wi-fi to blog about some of the changes I’ve made and why.

One paper that I read and reread as I was starting to get into Twitter research was Anatoliy Gruzd, Barry Wellman, and Yuri Takhteyev’s “Imagining Twitter as an Imagined Community,” published in a 2011 issue of American Behavioral Scientist. I thought of this paper again yesterday; more specifically, I thought about the anecdote that the article begins with:

Barry and Beverly Wellman moved to Toronto more than 40 years ago. Not being able to get a public school job at first, Beverly went to teach English-language subjects at a Jewish day school. She lived downtown and commuted to the suburbs. One day the principal asked her,