The Bell Curve: How it affects more than just your grade

While studying at NUS I have been surprised with how different both the teaching style and class/lecture can be compared to UCL. I believe that this is partly due to my choice to study Mandarin and Media Writing; two subjects that realistically cannot be compared to Geography. However, after discussions with friends who are also on exchange here, I began to realise that this different atmosphere is something that many of us felt.

At home it is not uncommon to discuss coursework and assignments with friends, it is even normal to review readings together and share lecture notes. Despite grades being a slightly taboo subject matter, it is never of great concern to me how my grades may differ to my friends. We each put in as much work as we deem appropriate and our grades reflect our effort, intellect and insight, regardless of how other students in the module have fared.

At NUS most grades are calculated using the Gaussian function, which is informally known as the bell curve. This means that your overall score is dependent on how others in your module performed. In a blog post written in 2012 by NUS’ provost, it was explained that the need to modify grades is partly due to the varied backgrounds of the examiners. Therefore the moderation “helps to achieve consistency in assessment grading across all modules” (NUS Provost’s Office 2012). Although I understand that this may contribute to a fairer grading system, there are still aspects of the grading process that I do not consider to be very just. For example, the university does not adopt anonymous marking. On a more positive note, it would appear that the bell curve makes it quite difficult for a student to fail a module. However, it also makes it much more difficult to achieve a high grade, as approximately 68% of students will fall within the average range (1 standard deviation from the mean), even if the calibre of each student’s work is impressive.

Aside from the effect that the bell curve may have on students’ grades, it is clear that this system is the root cause of the competitive atmosphere felt in classes. At NUS it is more common to be assigned group work, and I’ve noticed that in modules where we are not given group tasks students are not inclined to support one another. What’s more, the lack of anonymous marking means that students are always more eager to befriend the tutors and lecturers. Therefore, at times class discussions can feel like a competition over who can voice their opinion the loudest. Class debates become a little forced and occasionally it seems that less thought is put into people’s responses, as the main concern is simply to be heard. This may also be due to being awarded marks for class participation. Altogether, I find the assessment system here to be much less objective than UCL’s. Although I never expected my academic experience at NUS to mirror the past two years, I did not anticipate that I would find the atmosphere so different. Put simply: I will be glad to return to the friendly and collaborative Geography Department at UCL.

Provost Office (2012) 'The Bell Curve', 20 January, The NUS provost contemplates, [Online], [Accessed 8 November 2014], Available from: http://blog.nus.edu.sg/provost/2012/01/20/the-bell-curve/

Singapore's impressive skyline seen from atop the iconic Marina Bay Sands hotel 

The UTown Campus is incredibly modern and well equipped.

There are plenty of lovely places to study including a 24hour Starbucks and a brand new MacLab.

University accommodation is much more affordable than in London and includes the use of facilities such as a gym and swimming pool.

My Introduction to World Religions

When looking into my course options at NUS I was compelled to take a module about world religions, not only to enhance my own understanding of the major religions, but also as Singapore is a mixing pot of many cultures, religions and ethnicities. I have found the most enriching part of the course to be the tutorial sessions that take place every other week. My group is made up of a diverse range of students who are both religious and non-religious and it is lead by a lecturer who is Catholic. Our discussions have ranged from looking at Jesus as a political figure to whether or not members of the Islamic State of Iraq and Syria (ISIS) can be considered Muslims given some of their recent actions. During debates we have been placed on sides and have thus had to form arguments based on external material provided by newspapers and documentaries. These exercises have forced me to formulate opinions on the spot that do not always reflect my personal stance on the subjects. Having not done this whilst at UCL, I have been inspired to push my own limits and reconsider what it is to be ‘open-minded’.

In other sessions we have studied the Hindu story Ramayana. After being put into groups we were then asked to re-enact the most important scenes and then perform them to our classmates. Initially I found this task slightly strange as an undergraduate studying social sciences, however it allowed me to engage with the text and as a result have a better understanding of this Hindu epic. Part of the course's assessment involved writing an essay entitled “Is religion incompatible with romantic love?”. One of themes I focused on was how homosexuality is perceived in religion, and in particular Islam. Scott Kugle is one of the leading scholars and key thinkers on this subject and has published the book ‘Homosexuality in Islam’. One aspect of his work that interested me was his investigation into young homosexual Muslims who as a result of their sexuality are often forced to “put religion behind them” (Kugle 2013: 194) and consequentially find they feel more connected to gay and lesbian communities. Kugle’s overall belief is that “the Qur’an accepts the existence of diversity in sexuality and sexual orientation” and it is perhaps modern day perceptions of Islam that have negatively altered how Muslims approach homosexuality (2003:197).

Learning about the world’s major religions is something that compliments what I have studied throughout the past two years at UCL. The fact that religion is so heavily tied up with politics and conflict has led me to reflect on the Geopolitics course I took last year. This is relevant in particular when considering war, and how women experience it in different ways to men. This led me to reconsider some of the literature I read last year. For example, studying Islam has given me a better understanding of Nadje Al-Ali’s paper ‘A feminist perspective on the Iraq War’, as she has written about challenging the thought that Islam is to be blamed for social injustice, conservative views and a lack of women’s rights. Overall the course is expanding both my knowledge and the way that I absorb new concepts and ideas.

Kugle, S (2003) ‘Sexuality, Diversity and Ethics in the Agenda of Progressive Muslims’ in Safi, O (ed) Progressive Muslims: On Justice, Gender and Pluralism, Oxford:Oneworld Publications, 190-234.