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The application of molecular tools in epidemiology is not new, particularly for infectious diseases. However, the number of molecular tools available and range of potential applications have grown exponentially over the past two decades. The challenge to the instructor is to impart general principles that will hold, regardless of the techniques used. A molecular epidemiology course should familiarize the student with the underlying concepts and jargon of both molecular biology and epidemiology, and build up appreciation for the strengths and develop understanding of, the weaknesses of both molecular biology and epidemiology. This chapter presents an approach to teaching molecular epidemiology covering teaching objectives, teaching content and format, and assessing students' achievements.

This chapter argues that any education system that gives emphasis to minority languages cannot at the same time ignore the need to provide access to a language of wider communication, such as English, since a key purpose of education includes preparing learners for the communicative demands they will encounter in the workplace. The chapter suggests that the notion of language rights, rationalized as the protection of an inherited ethnic identity, is not well placed to accommodate the task of helping learners navigate a changing and unpredictable workplace. With this in mind, The chapter goes on to examine three specific issues. The first has to do with the place of minority languages in language education, specifically ‘heritage education,’ since these have sometimes been criticized as obstacles to socioeconomic mobility. The second concerns the kind of language education that might best prepare learners for the workplace, since the workplace itself represents an increasingly changing and unpredictable environment. The third issue has to do with how the notion of language rights, understood as the protection of an inherited ethnic identity, compares with other kinds of rights, such as the right to decide for oneself what languages to learn, especially if these present opportunities for socioeconomic betterment.

Chapter forty-six examines Hodge’s relationship with James Henley Thornwell, perhaps the most influential southern Presbyterian of his generation. The two men seldom agreed. As conservative as Hodge was in his theological views, Thornwell was even more conservative. Thornwell approached the Bible as a strict constructionist. If the Bible did not actually say it, then it could not be true. The effects of Thornwell’s approach included his opposition to voluntary societies and boards being used by the American Presbyterian Church. Hodge supported the use of such boards and societies. Thornwell also believed in a higher status for the Ruling Elder than did Hodge. Ultimately, Thornwell lost faith in his northern Old School brethren and became a founding member of the Presbyterian Church of the Confederate States of America. He also helped found The Southern Presbyterian Review.

Richard R. Wright, Jr., epitomized the second generation of black social gospel leaders that earned graduate degrees in Northern schools, specialized in social science, wrote prolifically, and won an audience for the social gospel in black churches. Wright specialized in refuting the culture of denigration, and in building strong black institutions. He also became a symbol of the limits of the “Talented Tenth” strategy and its “politics of respectability.”

Do the principles and frameworks provided by Catholic Social Teaching (CST) have any effect today on the processes of democratic practices and Corporate Social Responsibility (CSR) in Catholic-owned businesses? The results of Yudianti’s economic analysis indicate that, in fact, yes, the democratic practices of Catholic Social Teaching (CST) do have a positive effect on the adoption of Corporate Social Responsibility (CSR) as a business practice in the corporate culture of the Yogyakarta Special Region in Indonesia. While this is particularly true for the Small and Medium sized Enterprises (SME) in the Yogyakarta Special Region whose owners identify as Catholic, it remains to be seen the extent to which such practices have an impact on the Small and Medium sized Enterprises (SME) in the Yogyakarta Special Region whose owners identify as Muslim. While more research needs to be conducted in these areas, Yudianti’s contribution to the conversation suggests that such research ought to be undertaken, given that her preliminary findings show positive results for the practice of Corporate Social Responsibility (CSR).

Bill O’Neill offers a provocative philosophical and theological reflection on the ‘moral squint’ of restorative justice—which he links tightly with the Catholic Social Teaching—in deliberative democracy. O’Neill argues that restorative justice, as opposed to the forms of retributive justice that predominate in the American penal system (embodied in the contemporary phenomenon of mass incarceration), more justly and more comprehensively attends, first and foremost, to the victims of violence, but, secondarily, it also attends to the perpetrators of violence (many of whom, often enough, are themselves victims of personal and/or systematic violence). O’Neill make the theological turn to the narratives of Christian ethics—particularly to the story of the Good Samaritan—to stress the call made to all persons to act toward others, not simply retributively, but in a way that restores their human rights and their dignity.

Barry Sullivan evaluates the relationship between government transparency, human dignity, and Catholic Social Teaching. In representative democracies, such as the United States, citizens have a right to the information necessary to make informed decisions about public policy and those they elect to enact it. The citizen’s claim to such information is grounded in the belief that citizens are respected and dignified when they are able to participate in, and exercise, deliberative forms of governance and decision-making. This right, and the dignity it is based on, finds strong support in both Catholic Social Teaching and the work of the philosopher Jacques Maritain. The problem, however, arises when this same call for transparency in government is applied to the inner workings of the Catholic Church itself. The duplicity of the Catholic Church’s position—supporting human dignity and government transparency as applied to others, but not to itself—compromises its effectiveness in promoting the democratic right to information and the human rights to respect and dignity.

This chapter considers the doctrinal implications of Benson’s LDS church presidency, specifically his emphasis on the Book of Mormon and how it transformed and shaped the contemporary Mormon Church. The essay further explores the challenges and controversies of Benson’s presidency: his teachings on gender roles in the family, the fallout of the Mark Hoffman forgery scandal, the “September Six” excommunications, Steve Benson’s publicized disaffection from the Mormon Church, Benson’s oversight of the new church public affairs department, and many other issues that defined and shaped his presidency.

This chapter reviews the Organization of American Historians' (OAH) transformation from “a primarily scholarly organization to a more broadly-based professional body that views teaching as central to its mission.” The evidence offered includes the OAH's establishment of the Magazine of History in 1985, its heavy involvement in the Teaching American History Grant Program, begun in 2001, and the pedagogical materials it provides in the Journal of American History and on the web site.

Chapter 4 examines pedagogy related to using science fiction and dystopian works in the classroom. Here, too, there is a specific history of pedagogical approaches and thoughts on students so that readers may find useful in their own exploration and use of these texts. It also briefly discusses the author’s own experience teaching a class where the goal was to make the very distinction between science fiction and dystopian texts when read side by side that this book is based on.

The conclusion returns to the issue of the teaching of writing raised in chapter 2, and advocates for an expanded understanding of what it means to help students think about themselves as writers. Too often we talk about the teaching of writing as a matter of encouraging students to embrace their ability to respond to a variety of rhetorical situations in personal, civic, and professional life. Since writing is the emblematic activity of contemporary knowledge work, the composition classroom is an ideal place to address changing attitudes towards work, creativity, and invention. More broadly, as writing becomes a model for a host of professional activities like programming, we should use these classes to help students to find a balance between the individual and the corporate, between the shared and the new, and between the professional and the personal.

There have been some major changes in the basic structure of school experiences for adolescents since the mid 1970s, including more attention to attainment and examinations, a rise in exam participation and success, a major shift to comprehensive education, and a significant increase in the number of children staying on at 16 years and thus having more 'school experiences' than previously. However, there is also evidence for considerable continuity (in class sizes, teaching styles etc). The chapter concludes that while there are aspects of school and classroom organisation, and social relationships in the educational arena, that are key correlates of mental health symptoms, there is no evidence that these particular aspects of the educational system have changed, except perhaps for the better.

A scholar and a friend of Welty who became her biographer, Suzanne Marrs offers suggestions based on her scholarly expertise and over forty years of teaching. Key quotations from Welty’s nonfiction and interviews provide guidance for students who should be prepared to find “everything but a clear answer” in Welty’s fiction. Welty’s remarks provide valuable starting points for preparing students to read and discuss Welty’s work, reminding them that they will not find explicit political critiques, exact replicas of Welty’s experiences in the South, or plots that lead to a clear external resolution. These Welty quotations also demonstrate that Welty expects her readers to be deeply attentive to language and to identify with her characters’ mortality, fallibility, and humanity. Film versions of Welty’s works, historical resources, and excerpts from Marrs’ own past syllabi are provided as further resources for teachers as they begin planning their own classes.

Drawing on ecocriticism and creative writing pedagogy, the essay argues that teaching creative writing students how to observe the world around them can build a vocabulary of mental images and sensory experiences on which they can draw to enrich their writing. Welty’s story “A Worn Path” and specific in-class exercises, which the essay describes, show students how close observation of the natural world can sharpen a story’s use of character and place and draw students into a closer relationship with their environment.

This chapter provides a brief overview of sources most relevant to teachers and their students as they select works to teach or research, prepare lessons on Welty’s artistry and the biographical and cultural contexts of her work, and navigate the wide range of critical resources on Welty. After summing up Welty’s publications and recommended editions, the chapter discusses the best material available for teaching the biographical and historical contexts of Welty’s works: scholarly articles, websites, and virtual tours of the Welty House. Teaching aids including films of Welty’s works, maps, and other multimedia are now available. An overview of Welty scholarship points readers to some of the most significant work on Welty since the 1980s and cites useful bibliographical sources.