CMLT

Non-human animals are ubiquitous in India’s literary and visual cultures, whether as characters in epics, fables and moral tale; as objects of study by court scholars and painters; as pets and hunting companions; as part of the Hindu pantheon (such as the elephant-headed god Ganapathi, or the monkey god Hanuman) or as symbols and metaphors. This course explores the complex interactions among human and non-human animals and the realms of   animals/mortals/immortals through examples from India’s literatures, Indian painting and film - across times, places, spaces and religious traditions. It will conclude with contemporary debates on animal activism and provide a non-Western entry point into the field of animal studies.

This graduate seminar invites students to engage with literary trauma studies, a field that first emerged in the 1990s, and that has more recently been undergoing decolonization processes. Following calls by scholars such as Stef Craps in Postcolonial Witnessing (2013), we will examine foundational and current literary theory by questioning its validity and applicability across different cultural contexts and languages. We will read select fictional trauma narratives, in English translation or in the original language when possible. Readings will include select psychological and psychoanalytical theoretical literature from Judith L. Herman and Cathy Caruth to Bessel van der Kolk; (literary) theory by Ruth Leys, Lauren Berlant and Stef Craps, as well as fictional texts, largely from non-Euro-Anglo-American contexts. Students working on trauma-related literary projects are welcome to contribute materials in their respective research languages. We will end the course by bridging discussions of literary trauma studies with recent debates around a pedagogy of trauma, especially as applicable the context of higher education. Students need to be available for 2 synchronous online meetings per week.

This course explores anticolonial worldbuilding through literature, film, art, and philosophy. It focuses on the role of the cultural Cold War in shaping anticolonial aesthetics and politics during the twentieth century as well as its impact on our current political moment. The mid-century was characterized by an expansion of anticolonial festivals, exchanges, and congresses and marked by political crises and coalitional solidarity across Vietnam, Palestine, Cuba, Soviet and US imperial expansion, and the May 1968 student protests. We will explore how Pan-Arab, Pan-African, Non-Aligned/Global South, Marxist-Leninist, indigenous land rights, and racial justice movements mobilized class, gender, and language politics. Exploring anticolonial literature, film, and art across a multilingual and transnational archive we will ask how socialist and speculative realisms, engaged literature, third cinema, agitprop, and other aesthetic movements generated powerful internationalist imaginations and networks of resistance.

This course offers a critical introduction to theories of performance and performativity across a transnational scope. We will read theories of performance that explore the relationship between text, body and audience alongside the history of performative theory and its afterlives in queer and affect theory. Drawing on comparative literary method, this course presents texts both within and beyond the Euro-American canon, across languages, and across disciplines to consider how empire and post-coloniality, race and ethnicity, and gender and sexuality shape performances and the publics that they address. We will think about the relationship between performance and politics and how performance as both an aesthetic genre and theoretical concept shapes the relationship between text, language, and embodied experience and explore the role of the spectator and their participatory function in the making of performances.   

How does war affect art? Over the past decade, Ukrainian artists have been raising this question in their work, alongside questions about personal and collective identity, authority and authenticity, language and imperial violence, epistemic injustice and decolonization. In this course, we will examine art, literature, and film arising out of the war-triggered crises, whether political, aesthetic, ethical, or existential, focusing on the artists’ creative engagement with different kinds of documentary and source material, experiments with form, and intermodal and inter-genre dialogue. Readings may include work by Stanislav Aseyev, Yevgenia Belorusets, Andrey Kurkov, Olena Stiazhkina, Natalya Vorozhbit, and Serhiy Zhadan; as well as films, cartoons, and a range of audiovisual sources. Students can expect to engage with the newest cutting-edge work from Ukraine; to develop individual research projects in collaboration with their peers; and to write a final paper.

This course will examine the tradition of spiritual exercises from antiquity to the early modern period. Spiritual exercises were at the core of classical paideia, the regimen of self-formation designed and promoted by ancient philosophers, orators, and other pedagogues. As Pierre Hadot and Michel Foucault have demonstrated, ancient philosophy first and foremost has to be understood as a “way of life,” as a set of techniques and practices for shaping the self according to wisdom. It was not until philosophy’s critical turn with Kant that it shed its practical dimension and became a “theoretical” discipline. Early Christianity, stylizing itself as the “true philosophy,” eagerly adopted the ancient spiritual exercises and retooled them for its salvational ends. Throughout the middle ages and early modern period spiritual exercises and meditative techniques informed a host of religious, cultural, and artistic practices and media such as prayer and devotional reading, religious art and poetry, but also theatrical performances and musical works. We will focus on individual exercises like the meditation, the examination of conscience, the discernment of spirits, the application of senses, prosoche (attention), consolation, contemplation, etc., and discuss authors such as Epictetus, Seneca, Marcus Aurelius, John Cassian, Augustine, Bonaventure, Ignatius, Descartes, and others.

El curso ofrece una introducción al concepto de ‘tradición’ y a sus mecanismos de funcionamiento, y analiza su relación con la creación literaria contemporánea a partir del estudio de tres obras fundamentales de la narrativa catalana del siglo XX: "El quadern gris" de Pla, "Mirall trencat" de Mercè Rodoreda y "Estremida memòria" de Jesús Moncada. Estas obras de géneros distintos —diario y relato— serán puestas en relación con la ficción contemporánea universal: leeremos los textos de Pla a la luz de la tradición diarista contemporánea, de Woolf o Nin a Walser, Pavese, Gombrowicz, Torga, Ribeyro o Piglia; la novela de Rodoreda, desde el conocimiento de las técnicas experimentales del modernism; y la de Moncada, a través de los universos ficcionales de Faulkner, Bassani, Carpentier, o García Márquez, y de la novela clásica de aventuras de Dumas y Verne. El propósito es contribuir no sólo a clarificar un concepto esencial en las humanidades, como es el de ‘tradición’, sino a situar en el contexto literario de la ficción internacional tres autores de lengua catalana que han devenido clásicos por su éxito comercial y académico, por el elevado número de traducciones que han merecido, y por su ascendiente en autores posteriores. Estudiaremos el proceso creativo de la ficción contemporánea y sus lazos con la tradición a través de un enfoque comparatista que tiene en cuenta cuestiones como la tensión entre literaturas de lenguas minoritarias y literaturas dominantes.

The Eastern European experience of surveillance under the police state is most often associated with the sense of betrayal, the invasion of the innermost spaces of intimacy and individual consciousness by the secret all-seeing eye. What is often overlooked, however, is the obverse side of fear – the fierce code of loyalty, the tenacity of friendship and love nurtured in the interstices of surveillance and resistance. How are love and friendship understood in such circumstances? Are they experienced in the same way as we understand them? This class will explore these emotional cultural scripts through an array of East, Central, South-East European literary and cinematic works. 

As our bodies acquire plastics and carcinogens, and as our minds become more entangled with images and digitized knowledge, what it means to be a human in nature will change—has changed. Climate change challenges us to realize how ecological processes and interspecies relations structure bodies, minds, collectives, and ‘corporate persons’ in real, material ways. Our senses of personhood and collective loyalties shift along with our material milieus. In this course, we will read and write these emergent ecological identities into view. We ask who, or what, are these (in)human agents and how can we locate a sense of self within such fluid boundaries? What role does narrative and metaphor—aesthetic forms, devices, mediums— play in locating the person and its ethical responsibilities? How can we make visible communities of bodies bonded through shared nonhuman bodies of water, air, toxic accumulation, conglomerates, and technologies. We will engage with questions of gender, race, class, regional, and planetary affiliations, to reorient our inherited, traditional borders and boundaries of identity, and broach the question of what it might mean to be a human—to be ‘You’—in the Anthropocene. Our readings and writings must likewise cross traditional boundaries of genre, discipline, time-period, and place: environmental history, film, critical theory, speculative fiction, multimedia pieces, visual art, geography, juridical theory, theoretical biology, essays, and poetry.