Persian

Readings in translation and discussion of texts of Middle Eastern and Indian origin. Readings may include the Quran, Islamic philosophy, Sufi poetry, the Upanishads, Buddhist sutras, the Bhagavad Gita, Indian epics and drama, and Gandhis Autobiography.

This seminar is an exploration of some "great books" from the Middle East and South Asia. We will read books, plays, stories, and poems in English translation that were originally written in Arabic, Persian, Bangla, Sanskrit. From the Thousand and One Nights to an Arabic epic about a warrior princess to the Bhagavad Gita, we will examine themes of storytelling, gender, politics, and the nature of divinity. With the exception of one Sudanese novel, we will be focusing on texts from the premodern period, and our focus will be on how to interpret texts, develop arguments about those texts, and learning about cultures of reading and writing in the past.

This course explores the core classical literature in Chinese, Japanese and Korean Humanities. The main objective of the course is to discover the meanings that these literature offer, not just for the original audience or for the respective cultures, but for us. As such, it is not a survey or a lecture-based course. Rather than being taught what meanings are to be derived from the texts, we explore meanings together, informed by in-depth reading and thorough ongoing discussion.

This course explores the core classical literature in Chinese, Japanese and Korean Humanities. The main objective of the course is to discover the meanings that these literature offer, not just for the original audience or for the respective cultures, but for us. As such, it is not a survey or a lecture-based course. Rather than being taught what meanings are to be derived from the texts, we explore meanings together, informed by in-depth reading and thorough ongoing discussion.

This course explores the core classical literature in Chinese, Japanese and Korean Humanities. The main objective of the course is to discover the meanings that these literature offer, not just for the original audience or for the respective cultures, but for us. As such, it is not a survey or a lecture-based course. Rather than being taught what meanings are to be derived from the texts, we explore meanings together, informed by in-depth reading and thorough ongoing discussion.

Introduces distinctive aesthetic traditions of China, Japan, and Korea--their similarities and differences--through an examination of the visual significance of selected works of painting, sculpture, architecture, and other arts in relation to the history, culture, and religions of East Asia.

What is so fascinating about outlaws and tricksters? They can be alluring and terrifying, creative and destructive. They wear disguises, upend the plans of their fellow humans, and bend societies to their will. They are unsettled and unsettling. But this course suggests that there is no single figure of the trickster. Rather, the significance of writing about tricksters and outlaws varies from text to text and from place to place. In this course, we will explore texts, mostly from the pre-modern period, written in Arabic (and sometimes Persian and Sanskrit) that depict outlaws and tricksters. We will ask after what texts are doing in the world when they tell stories that seem to celebrate and delight in the subversive, the strange, and the sinister. To help us think through these questions, we will also read divergent theories about outlaws, tricksters, and other subversives. At the end of the course, we will read the award-winning Iraqi novel Frankenstein in Baghdad.

This seminar presents an Arabic counter-canon by focusing on voices usually relegated to the margins of literary history. Between roughly 500 and 1500 CE, women composed and performed poetry across the Arabian Peninsula, Iraq, Syria, Egypt, and Iberia: grieving sisters, warrior-diplomats and witty queens, slave singers and salonnières, satirists and Sufis. The course will move broadly chronologically while also tracing the genres in which women worked: elegy, love poetry, invective, devotional verse, song, and the improvised riposte. Along the way, we will ask what it means that so much of the surviving corpus was made by enslaved women; how generic conventions at once constrain a voice and set it loose; where anecdote ends and poem begins, and why the two often come to us fused; how women’s voices are preserved, ventriloquized, embellished, or erased; and what happens to our understanding of Arabic literary history when these poems are placed at the center rather than treated as curiosities. Because every text reaches us through some act of mediation, we will treat translation as the last link in that chain, comparing different English versions and, at points, making our own. Reading knowledge of Arabic is not required, though Arabic originals will be supplied for those who wish to consult them.

All readings will be available as PDFs on CourseWorks. No books are required for purchase

The purpose of this course is to introduce students to a vast civilizational expanse spread over more than 5000 years of recorded history, centered in Iran and expanded into the wider Persian cosmopolis that extends from the Indian subcontinent to Central Asia to the Caucuses and reaches the Mediterranean coasts, with Persian language, literature, and culture as its “Lingua Franca.”  Scholars of the field refer to the Persian Cosmopolis as the vast territory extending from the Balkans to Bengal where for millennia “an integrated sense of moral, social, political, and aesthetic order was informed by the circulation of normative Persian texts.”  In this course we explore the main features of that civilization—from its classical to its contemporary manifestations.

An introduction to the language of classical and modern Arabic literature. No P/D/F or R credit is allowed for this class.

Prerequisites: First Year Arabic I or instructor permission. An introduction to the language of classical and modern Arabic literature. No P/D/F or R credit is allowed for this class.

Prerequisites: First Year Arabic I or instructor permission. An introduction to the language of classical and modern Arabic literature. No P/D/F or R credit is allowed for this class.

Prerequisites: First Year Arabic I or instructor permission. An introduction to the language of classical and modern Arabic literature. No P/D/F or R credit is allowed for this class.

Prerequisites: MDES UN1501, or the equivalent, based on performance on the placement test. Continued introduction to Hebrew, with equal emphasis on all languages skills. (See MDES UN1501.) No P/D/F or R credit is allowed for this class.

Prerequisites: MDES UN1501, or the equivalent, based on performance on the placement test. Continued introduction to Hebrew, with equal emphasis on all languages skills. (See MDES UN1501.) No P/D/F or R credit is allowed for this class.

This is a fast-paced course that compresses two years of Hindi into one year. It is for students of South Asian background who already possess limited speaking and listening skills in Hindi or Urdu. Non-heritage students who have some exposure to Hindi or Urdu and South Asian cultures may also take this course.

It begins with an introduction to the Devanagari Script, which enables students to acquire basic reading and writing skills. They then build on their listening and speaking skills. To achieve these goals, students are introduced to a variety of materials, including literature, newspapers, folk tales, jokes, magazine articles, films, songs, commercials, and other kinds of audiovisual materials. These texts are related to language functions in daily personal and social life situations.

It focuses on vocabulary enrichment by exposing students to a variety of cultural topics and developing knowledge of basic Hindi grammar. By the end of the semester, students will develop productive skills in reading, writing, and speaking and will be able to:

• speak about themselves and their environment, and initiate conversations on topics of general interest.

• Understand most of the basic sentence structures of Hindi in formal and informal registers.

• Write correspondence related to daily life, letters, short essays, and compositions on various topics.

• Learn some basic vocabulary related to aspects of Indian life, such as family life, social traditions, and education.

• Initiate and sustain conversations on a range of topics related to different aspects of Indian culture, social, and family life.

On the first day of classes, there will be an interview/placemat test to establish the proficiency level. Please come directly to class. If accepted, the department will register you internally.  

This intensive, fast-paced course condenses two years of Urdu instruction into one year. It is tailored for students of South Asian heritage who possess basic speaking and listening skills in Urdu or Hindi. Non-heritage students with prior exposure to Urdu or Hindi, as well as South Asian cultures, are also encouraged to enroll.

An interview will be conducted on the first day of class to assess speaking and listening comprehension proficiency levels. 

The course begins with an introduction to the Urdu script, enabling students to develop essential reading and writing skills. It then enhances listening and speaking abilities using a diverse range of materials, including literature, newspapers, folk tales, jokes, magazine articles, films, songs, commercials, and other audio-visual resources. These materials are thoughtfully selected to support language development in everyday personal and social contexts.

The curriculum places a strong emphasis on vocabulary expansion, cultural understanding, and a foundational grasp of Urdu grammar. By the end of the first semester, students will have developed practical skills in reading, writing, and speaking. Specifically, they will be able to:

• Speak about themselves, their surroundings, and engage in conversations on general topics.
• Understand and use basic sentence structures in both formal and informal Urdu.
• Write letters, short essays, and compositions on a variety of everyday topics.
• Acquire vocabulary related to key aspects of South Asian life, including family dynamics, social traditions, and education.
• Initiate and sustain conversations about South Asian culture, social life, and family traditions.

This course introduces students to South Asia through
an analysis of the heterogeneity, richness, and
complexity of the region’s conflicted pasts. Our
historical scope is vast and ambitious, starting with the
earliest urban settlements in about 2000BCE and
ending in the present. Though focused on “South
Asia,” the course problematizes the bounded areal
model by emphasizing the region’s enduring
connections to Eurasia, Africa, Southeast Asia, and
the broader Indian Ocean world. With connected
history as our method, the course asks students to
grapple with South Asia’s literary, religious, and
political histories as kinetic processes. This allows us to
ask probing questions about issues that have had, and
continue to have, major implications for the region––
and the world––today: sovereignty, power, gender,
community, devotion, piety, secularism, democracy,
violence, and the nation itself.

Discussion section to accompany the course, MDES UN1630 Introduction to South Asia.

Discussion section to accompany the course, MDES UN1630 Introduction to South Asia.

Discussion section to accompany the course, MDES UN1630 Introduction to South Asia.

Discussion section to accompany the course, MDES UN1630 Introduction to South Asia.

Prerequisites: MDES UN1901 An introduction to the written and spoken language of Turkey. No P/D/F or R credit is allowed for this class.

One in four people in the world is a Muslim. Yet, here in the Western hemisphere, we mostly know next to nothing about Islam and its followers.
Whatever is spread around as knowledge of this culture and religion is the work of a media that is highly politicized and biased, often perpetuating negative and even racist images of Muslims and their ways of life. This picture becomes even more complicated and complex in academia, in the West in particular but in Islamic countries as well. The story of “What is Islam?” begins in the 19th century, when the bulk of the Muslim world fell under European control, be it direct colonialism or (remote-control) coloniality. Almost everywhere, so-called reform was undertaken, with the view of modernizing institutions and subjectivities along Western lines. With secularization and unprecedented forms of politics and political organization, Islamic cultures all over the world began to undergo epistemic transformations, leading to a wholesale revaluation of the Islamic traditions themselves, and their meaning in late modernity. Various groups would attempt to redefine Islam in fundamentalist terms – in unconscious emulation of American Fundamentalist movements – while others took it in different directions, not excluding Marxism, socialism, and nationalism. But the hegemonic and almost “natural” force driving the Islamic world over the last half century has been liberalism, a powerful way of seeing and evaluating the world that deeply affected even the Islamist movements. Islam for modern Muslims has become many disparate things, often if not always incompatible with each other.

Discussion section to accompany the course, MDES UN2006 What is Islam?.

Discussion section to accompany the course, MDES UN2006 What is Islam?.

Discussion section to accompany the course, MDES UN2006 What is Islam?.

Discussion section to accompany the course, MDES UN2006 What is Islam?.

Prerequisites: MDES W1210-W1211 or the equivalent. A continuation of the study of the language of contemporary writing. No P/D/F or R credit is allowed for this class.

Prerequisites: MDES W1210-W1211 or the equivalent. A continuation of the study of the language of contemporary writing. No P/D/F or R credit is allowed for this class.

Prerequisites: MDES W1210-W1211 or the equivalent. A continuation of the study of the language of contemporary writing. No P/D/F or R credit is allowed for this class.

Prerequisites: Second Year Hebrew: Intermediate I or instructor permission. Equal emphasis is given to all language skills. Irregular categories of the Hebrew verb, prepositions and syntax are taught systematically. Vocabulary building. Daily homework includes grammar exercises, short answers, reading, or writing short compositions. Frequent vocabulary and grammar quizzes. (Students completing this course fulfill Columbia College and Barnard language requirement.) No P/D/F or R credit is allowed for this class.

This is a second-year (fall and spring semesters) course. Students practice reading and writing in Devanagari and continue to improve their proficiency in Hindi to:

• Successfully handle most uncomplicated communicative tasks and social situations.

• Initiate, sustain, and close a general conversation.

• Write letters and short compositions and read consistently, fully understanding simple connected texts dealing with personal and social needs.

• Get the main ideas and information from texts, including description and narration.

To achieve these goals, students are introduced to a variety of materials, including literature, newspapers, folk tales, jokes, magazine articles, films, songs, commercials, and other kinds of audiovisual materials. These texts relate to language functions in daily personal and social life situations.

Required of all majors. Introduces theories of culture particularly related to the Middle East, South Asia. and Africa. Theoretical debates on the nature and function of culture as a symbolic reading of human collectivities. Examines critical cultural studies of the Middle East, South Asia, and Africa. Enables students to articulate their emerging knowledge of Middle East, South Asian, and African cultures in a theoretically informed language.

This seminar explores the history of Islam in West Africa from its earliest contacts with the continent through the advent of colonial rule in the early twentieth century. Themes include Trans-Saharan exchanges and mobility, religious authority and political power, the entanglements of race, enslavement and religious practice, manuscripts and literacy, and marginalized voices and diaspora. Arabic-speaking geographers called the vast savanna and Sahel belt south of the Sahara, “Bilād al-Sūdān”, the Land of the Blacks. This course uses that concept to examine the region in relation to the wider Muslim world while also considering internal developments. Through secondary sources and in-class discussion of primary texts, this course provides students with main historical developments of Islam in Africa and the analytical tools to situate this history within modern world history, a history too often reduced, in recent years, to its association with jihadist movements in contemporary media.

This course surveys the history, aesthetics, and politics of film production in the Arabic-speaking world. We will begin with the advent of sound feature film in the 1930s, and move across the 20th century into contemporary film production. The films we will watch and discuss together will range from the popular to the avant garde, the canonical to the obscure. Our viewing will be grounded in readings on major artists, institutions, and sociopolitical shifts across the century of our focus. Beginning with the interwar era, we will then move from the age of independence, to the height of Arab nationalism, to the malaise of the 1967 defeat and the upheaval of the Lebanese Civil War, to the resurgence of the film festival and the auteur, to the startling rise of Palestinian filmmaking, to the reassertion of the urban in the lead-up to and aftermath of the 2011 uprisings, and finally to contemporary intraregional efforts to respond through cinema to escalating crises of the 2020s. Along the way, we will explore key debates and themes of modern Arab history and culture, which will ground our discussions and analysis of the films in questions of class, gender, and religion, among other vital social forces.

This course explores how civil war, revolution, militarization, mass violence, refugee crises, and terrorism impact urban spaces, and how city dwellers engage in urban resilience, negotiate and attempt to reclaim their right to the city. Through case studies of Beirut (1975-present), Baghdad (2003-present), Cairo (2011-present), Diyarbakir (1914-present), Aleppo (1914-present), and Jerusalem (1914-present), this course traces how urban life adjusted to destruction (and post-conflict reconstruction), violence, and anarchy; how neighborhoods were reshaped; and how local ethnic, religious, and political dynamics played out in these cities and metropolises. Relying on multi-disciplinary and post-disciplinary scholarship, and employing a wealth of audiovisual material, literary works, and interviews conducted by the instructor, the course scrutinizes how conflicts have impacted urban life in the Middle East, and how civilians react to, confront, and resist militarization in urban spaces.

This course will study Muslim communities and cultures in South Asia, a global demographic center of Islam. Our focus will be on the British colonial period and Muslim resistance and engagement with European colonialism. The class, however, will also cover earlier and later periods. We will study, for example, ideas about the “origins” of Islam in the Indian subcontinent as well as the development of majority-minority politics in independent India, Pakistan and Bangladesh. Throughout the course, we will analyze a variety of primary source materials including historical texts, literature, music and visual materials. The class pays particular attention to Muslim interactions with other religious communities and the Muslim influence on the arts, literature, and legal traditions of the region.

This course studies and  explores a  number of Iraqi narratives that have appeared since 2003 and that have a distinctive stylistic and thematic richness with great bearing on social, economic, cultural, and political life in Iraq. Seen against a history of the country and the region, and in conversation with some Afro-Asian and Latin American narratives of war and displacement, these writings assume  global  significance in our reading of  such thematic issues  like war, love, exile, and loss. While always using the past as a background, a source and repository of recollections, the challenge of the 2003 Anglo-America invasion and its institutionalization of segregation and   rupture to keep Iraq in perpetual chaos, is present in the texts. Every narrative sheds light on a number of issues, especially war, horror, loss, trauma, passion and dislocation. This richness in detail is brought up through a number of stylistic innovations that put this writing at the forefront of world cultures and human concerns. An introductory lecture builds up a genealogy for trauma since the Epic of Gilgamesh (2700 BC.) and the lamentations of Astarte. 

The MESAAS honors seminar offers the opportunity to undertake a sustained research project working closely with an individual faculty adviser. It also enables you, as part of a small group of MESAAS students working with the seminar instructor, to develop the skills of academic research and writing and learn how to collaborate with peers and create an engaged intellectual community. This 3-point seminar continues the work begun in the Fall semester of the senior year in MDES 3960 Honors Thesis Seminar Part 1.

Prerequisites: MDES W4212. Through reading articles and essays by Arab thinkers and intellectuals of the Twentieth century, starting from the period called Nahda (Renaissance), such as Taha Hussein, Qasim Amin, Abdallah Laroui, Abed Al-Jabiri, Tahar Haddad, Fatima Mernissi and others, students will be able to increase their fluency and accuracy in Arabic while working on reading text and being exposed to the main
themes in Arab thought. The course works with all four skills (listening, speaking, reading and writing). Arabic is the language of instruction. No P/D/F or R credit is allowed for this class.

Through reading and writing, students will review Arabic Grammar concepts within the context of linguistic functions such as narration, description, comparison, etc. For example, within the function of narration, students will focus on verb tenses, word order, and adverbials. Based on error analysis in the past twelve years that the Arabic Program has been using Al-Kitaab, emphasis will be placed on common and frequent grammatical errors. Within these linguistic functions and based on error analysis, the course will review the following main concepts: Types of sentence and sentence/clause structure. The Verb system, pattern meanings and verb complementation. Quadriliteral verb patterns and derivations. Weak Verbs derivations, conjugation, tense frames and negation. Case endings. Types of noun and participle: Noun of time, place, instance, stance, instrument, active and passive participles. Types of construct phrase: al-iDafa. Types of Adverbials and verb complements: Hal, Tamyiz, Maf’ul mutlaq, Maf’ul li’ajlihi, adverbs of time, frequency, place and manner. The number system and countable nouns. Types of maa.Diptotes, al-mamnu’ min-aSSarf. No P/D/F or R credit is allowed for this class.

Prerequisites: MDES UN2202 This is an introductory course to Levantine Arabic for students who have completed two years of Standard Arabic studies, at the Intermediate level. The course is designed to further develop fluency in oral communication, through building students’ familiarity with a less formal register of Arabic, namely the Levantine dialect. The course will convert and recycle some of the previous Standard Arabic knowledge to the dialect, by comparing their prior knowledge to its dialectal counterpart; while at the same time developing students’ new communicative skills in a diverse range of contexts that are essential in any conversational interaction. The course will build students abilities to interact effectively in various areas where Levantine Arabic is spoken. In addition to varied thematic topics, the course exposes students to cultural aspects specific to the region. Additionally, the course will work on both constructing students’ knowledge of dialectal diction as well as other grammatical features of the dialects. Even though the course is designed for communication in the four skills (reading, writing, listening and speaking), the emphasis will be mostly on speaking and listening. No P/D/F or R credit is allowed for this class.

The purpose of the Arabic Linguistic Tradition course is to introduce undergraduate and graduate
students to the Arabic Linguistic Tradition, starting before Islam and ending in current times. The
course maps out the context in which the Arabic language and its predecessors existed, the
history of the development of the language, its script, its geographical spread, its linguistic
influences on other languages and scripts throughout the world, as well as its own influences by
other languages. The course will also examine the importance of Arabic as a language of
religion, philosophy, sciences, and nationalism. Furthermore, the course will focus on the
classical Arabic linguistic categories and fields devised by Arab/Arabic grammarians, and how
we can situate them vis-à-vis modern western linguistic theories. The course will detail some of
the language linguistic issues, challenges and secrets, as the language stands on its own, as well
as within a euro-centric “modern” linguistic theories framework.

Throughout the classical and post-classical periods, medical actors from different social and intellectual backgrounds aimed to make sense of the human body and disease, and worked to provide treatments and preserve health. In this class we will consider who these actors were, examining the categories of learned physicians versus practitioners and studying the role women played in health care. We will study practices of medical education and evaluate regulatory systems that determined access to the medical profession. We will also consider how physicians believed they could obtain knowledge about medical phenomena, and how they theorized human pathology, physiology, and epidemics. We will ask to what extent the theoretical, written treatises that survive today are representative of everyday medical practice in pre-modern West Asia. We inspect additional archeological evidence such as talismans and magic bowls in order to study popular and religious medical approaches. We will do this while tracing the development of the Greco-Arabic medical tradition alongside evolving Islamic theological views and Prophetic medicine, covering a period of roughly five centuries from the early ʿAbbasid period to the Black Death in the 14th century. 

This course works along a number of axial structures that   aim to let texts voice their informing theoretical, political, and poetic strategies. It draws on war narratives in other parts of the world, especially Vietnam, insofar as these find their way into Arabic writing. A poetics of prose gives these narratives the power of literary production that makes them more readable, appealing, and provocative than ordinary journalistic reporting.

Through close readings  of  a number of  Arabic war novels and  some long narrative poems, this course  proposes to  address war in its varieties  not only as liberation movements in  Algeria and Palestine,  but also  as an engagement with  invasions, as in  Iraqi narratives of war, or  as conflict as was the case between Iran and Iraq, 1980-1988,  as proxy wars in other parts of the region , or ‘civil’ wars generated and perpetuated by big powers. Although writers are no longer the leaders of thought as in the first half of the 20th century, they resume different roles of exposition, documentation, reinstatement of identities, and geographical and topographical orientation. Narrators and protagonists are not spectators but implicated individuals whose voices give vent to dreams, desires, intimations, and expectations. They are not utterly passive, however. Behind bewilderment and turbulence, there is a will to expose atrocity and brutality. Writing is an effort to regain humanity in an inhuman situation.

The course is planned under thematic and theoretical divisions: one  that takes  writing as a deliberate exposure  of the censored and repressed; another as  a counter shock and awe strategy [ implemented under this name in the wars on Iraq]   whereby brutalities are laid bare; and a third  that claims reporting  in order to explore its limits and complicity. On the geographical level, it takes Algeria, Palestine as locations for liberation movements; Iraq as a site of death; Egypt as the space for statist duplicity  and camouflage; and Lebanon as an initial stage for a deliberate exercise in a seemingly civil war.

A number of films will be shown as part of students’ presentations.

Genocide has indelibly marked the last century. Survivors of these crimes have sought justice and reparations, while also struggling to keep alive the memory of all that was lost. Words and images are employed in this struggle. The literary, performing, and visual arts play key roles in resisting the destruction of memory. Genocide is a crime whose aim is not just the annihilation of biological individuals but of social groups and their cultural heritage. Words (in the form of poetry, memoir, drama, fiction) and images (in the form of photography, film, painting) are used to combat the forgetting, the denial, and the distorting of genocidal crimes.

This course will explore the ways these forms of memory resilience work in the case of the Armenian Genocide. While often under-appreciated, Armenians began a process of reflection upon and resistance against their cultural loss in the decades after 1915. Yet it took another generation for artists and writers to foreground this resistance in their creative output. In parallel to the Jewish response to the Holocaust, the 1960’s and 70’s saw the awakening of a greater Armenian public response to the genocide. Along with memorialization and demands for justice, a heightened critical reflection on the meaning of loss took place. Historical studies of the genocide multiplied adding to our understanding of the nature and causes of the violence. Alongside such scholarship the broader discipline of memory studies has immeasurable added to our understanding of 1915.  

The literature and critical study of the Holocaust and other genocides will help us understand the Armenian resilience of memory. The art and literature we explore will be supplemented by dialogue (in-person or virtually) with writers and artists whose works of resistance continue to be created today.

This course introduces Armenian historical writing from the fifth to the thirteenth centuries. The focus will remain on narrative logics developed through the texts, rather than questions of reliability or authorial intention. The course includes the exploration of two main topics. First, the texts develop an argument about the unity of an Armenian story, such that anyone who deviates is a traitor. Second, they produce Armenian experiences distinct from and in relation to their neighbors—Greeks, Persians, Georgians, Kurds, and Arabs—who are “lawless” or “faithless” (անօրէն). The class will run in English; knowledge of Armenian is not required.

“The possibility of pogroms,” claims Theodor Adorno, “is decided in the moment when the gaze of a fatally-wounded animal falls on a human being. The defiance with which he repels this gaze—’after all it's only an animal’—reappears irresistibly in cruelties done to human beings.” This course traces the development of Modern Hebrew literature, from its fin-de-siècle revival to contemporary Israeli fiction, through the prism of animality and animalization. We will focus on human-animal relations and animalization/dehumanization of humans in literary works by prominent Hebrew authors, including M.Y. Berdichevsky, Devorah Baron, S.Y. Agnon, Amos Oz, David Grossman, Orly Castel-Bloom, Almog Behar, Etgar Keret, and Sayed Kashua. Employing posthumanist and ecofeminist theoretical lenses, we will analyze the bio-political intersections of species and gender, as well as animalization as a process of otherization of marginalized ethnic groups. Throughout the course, we will ask questions, such as: why animals abound in Modern Hebrew literature? Are they merely metaphors for intra-human issues, or rather count as subjects? What literary devices are used to portray animals? How has the depiction of human-animal relations changed in Hebrew over the last 150 years? How do cultural and political frameworks inform representations of human-animal relations? No prior knowledge of Hebrew is required; all readings and class discussions will be in English. Course participants with reading knowledge of Hebrew are encouraged to consult the original literary texts, provided by the instructor upon request.

This is a third year (or sixth semester) course in the Hindi-Urdu program that aims to continue building upon the existing listening, speaking, reading, writing and cultural skills in Hindi and Urdu. Students will be exposed to a variety of authentic materials, such as stories, plays, newspapers, magazines, videos and film clips. They will be expected to expand their vocabulary, enhance their grammatical accuracy and develop their cultural appropriateness through their enthusiastic participation in classroom activities and immersing themselves in the speech community outside.

The objective of the course is to promote meaningful interaction with literary texts and to strengthen students’ language skills to understand and describe situations and people in diverse academic settings of modern Hindi. Writing in the target language will be emphasized throughout the semester to enable students to use their diverse vocabulary and grammatical structures. The students will gain better understanding of the craft of creative writing in Hindi as the writers explore the innermost sentiments and compulsions of their characters to make us wonder about life, language and emotions, all in conjunction with each other.

Two semesters of prior coursework in Urdu for Heritage Speakers (Urdu for Heritage Speakers I and II) or one semester of Advanced Urdu or the instructor’s permission. This course is a literary course, with in-depth exposure to some of the finest works of classical and modern Urdu poetry i.e. genres of ghazal and nazm. This course is open for both undergraduates and graduates. No P/D/F or R credit is allowed for this class.

May be repeated for credit; content varies.

Prerequisites: Must have completed MDES 2702, equivalent two years of Persian or the instructor's permission.

This course provides experience reading and analyzing Persian language texts, as well as translating them into English. We will also spend some time learning how to read different kinds of paleography, and about various manuscript and print conventions and practices. Supplementary scholarly readings in English will situate the Persian texts. There will be a translation workshop at the end of the semester with related texts of the students choosing, in preparation for a final translation project. No P/D/F or R credit is allowed for this class.

This course provides a structured setting for stand-alone M.A. students in their final year and Ph.D. students in their second and third years to develop their research trajectories in a way that complements normal coursework. The seminar meets approximately biweekly and focuses on topics such as research methodology; project design; literature review, including bibliographies and citation practices; grant writing. Required for MESAAS graduate students in their second and third year.

This seminar is based entirely on the primary sources of Ṣūfism, including the writings of Qushayrī, Nūrī, Muḥāsibī, Sarrāj, Ghazālī, Hujwīrī, Ibn ʿArabī, Suhrawardī, Shaʿrānī, and al-Ḥakīm al-Tirmidhī. We will explore how the leading Ṣūfīs saw themselves and the ways in which they articulated their identity. This is also articulated in the ways they organized their works and constructed the biographies of their ethical exemplars. We will study their major concepts and descriptions of their own experiences, and then theorize their subjective formations as “hermeneutics of the subject.” Inasmuch as this seminar is about how we study and view Ṣūfism, it is also as much about the various ways this conception of the world can inform a basis of a set of critiques of modernity and its epistemologies and practices.

This course will seek to analyze some philosophical and interpretative problems raised by recent works in a field generally described as 'postcolonial theory'. At the center of the discussion would be the themes of Eurocentrism and Orientalism. While the questions associated with this field are highly significant, there is much that is indeterminate about this area of social theory. The course will start with an historical analysis of the original debates about 'Orientalism' and the nature of its arguments. It will start with a preliminary reading of Said’s Orientalism. It will then take up for a direct critical examination textual traditions that were the objects of the Orientalism debate – representative examples of European Orientalist literature – which claimed to produce, for the first time, 'scientific' studies of Oriental societies (work of linguists like William Jones, or historians like James Mill), studies of Middle Eastern Islamic societies analyzed by Said, segments of philosophies of history which dealt with non-European societies and found a place for them in a scheme of 'universal history' ( Hegel, Marx, Mill, Weber). We shall then turn to ask if social science knowledge about non-European societies still carry the methodological features of Orientalism. As Orientalism spread across different fields of modern culture – not just academic knowledge, but also art and aesthetic representations,  the next two weeks fictional and visual representations will be taken up for critical analysis.  This will be followed by a study of texts in which intellectuals from non-European societies from Asia and Africa responded to the cognitive and cultural claims of the European Orientalist literature. In the last section the course will focus on three aspects of the postcolonial critique:

1. the question of representation ,
2. the question of the writing of history, and
3. the logic of basic concepts in social sciences.

COURSE DESCRIPTION

This graduate seminar situates the history of photography within the history of colonial productions of tropicality, and the concomitant occupation of tropical places. Specific regimes of vision accompanied the European conquest of peoples and lands, undergirded the racialization of bodies, and colluded in epistemic binaries of centers and peripheries. At the same time, modern visual media did not possess an intrinsically “colonial gaze.” Rather, many of the same apparatuses of seeing and representation proved to be powerful tools in the assertion of minoritized selves, be it in fugitive , playful, or explicitly confrontational forms. Our focus will be on 19th -20th century lens-based image production, particularly photography. Each week we will acquaint ourselves with concepts and methods that will help us read images, situate current decolonial debates in visual studies within older foundational debates on vision and visuality, and read key texts in historiography. Weekly readings are curated as per a spatial logic, retracing the itineraries of colonial adventurism and control: from the ship to the island, the plantation, the prison, and the laboratory. This seminar is designed mainly for doctoral students; Masters students can join with instructor permission.

LEARNING OUTCOMES

• Familiarity with foundational debates in photography studies.

• Ability to articulate the relationship between a history of vision, the production of space, and the epistemic techniques of colonialism.

• A comparative history of colonized islands and archipelagoes construed as “tropical.”

• Methods in postcolonial, anti-colonial, and decolonial reading of texts and images.

Prerequisites: Advanced Swahili I or the instructor's permission. An introduction to the advanced syntactical, morphological, and grammatical structures of Swahili grammar; detailed analysis of Swahili texts; practice in conversation. No P/D/F or R credit is allowed for this class.