This course offers a basic introduction to the application/interpretation of statistical analysis in sociology. Upon completion, you should be familiar with a variety of basic statistical techniques that allow examination of interesting social questions. We begin by learning to describe the characteristics of groups, followed by a discussion of how to examine and generalize about relationships between the characteristics of groups. Emphasis is placed on the understanding/interpretation of statistics used to describe and make generalizations about group characteristics. In addition to hand calculations, you will also become familiar with using PCs to run statistical tests.

This course offers a basic introduction to the application/interpretation of statistical analysis in sociology. Upon completion, you should be familiar with a variety of basic statistical techniques that allow examination of interesting social questions. We begin by learning to describe the characteristics of groups, followed by a discussion of how to examine and generalize about relationships between the characteristics of groups. Emphasis is placed on the understanding/interpretation of statistics used to describe and make generalizations about group characteristics. In addition to hand calculations, you will also become familiar with using PCs to run statistical tests.

This course offers a basic introduction to the application/interpretation of statistical analysis in sociology. Upon completion, you should be familiar with a variety of basic statistical techniques that allow examination of interesting social questions. We begin by learning to describe the characteristics of groups, followed by a discussion of how to examine and generalize about relationships between the characteristics of groups. Emphasis is placed on the understanding/interpretation of statistics used to describe and make generalizations about group characteristics. In addition to hand calculations, you will also become familiar with using PCs to run statistical tests.

This course examines the ways in which the processes of the extraction, refining, sale and use of natural resources – including oil and diamond – in Africa produce complex regional and global dynamics. We explore how values are placed on resources, how such values, the regimes of valuation, commodification and the social formations that are (re)produced by these regimes lead to cooperation and conflict in the contemporary African state, including in the relationships of resource-rich African countries with global powers. Specific cases will be examined against the backdrop of theoretical insights to encourage comparative analyses beyond Africa. Some audio-visual materials will be used to enhance the understanding of the political economy and sociality of natural resources.

This course examines the flourishing civilizations of the African continent between the Fall of the Roman Empire and the dawn of the "Age of Discovery." Although material remains of the complex cultures that created exceptional works of art are rare, current archaeology is bringing much new information to the fore, allowing for the first time a preliminary survey of the burgeoning artistic production of the African continent while Europe was building its cathedrals. Bronze casting, gold work, terracotta and wood sculpture, and monumental architecture - the course takes a multi-media approach to understanding the rich foundations of African cultures and their deep interconnection with the rest of the world before the disruptive interventions of colonialism.

In his 1995 documentary Black Is, Black Ain t Marlon Riggs traces a black cultural tradition while simultaneously destabilizing the very notion of blackness itself. He testifies that: Black is black, and black is blue. Black is bright. Black is you. Black can do you in. In Riggs configuration, black is a color, black is a feeling, black is a sound, black is materiality, and black is a life sentence. In an effort to raise critical questions around blackness, performance, race, and feeling, this course follows in the tradition of Riggs work. In other words, this graduate level course examines the notion of blackness through theorizations of performance. It pursues the following questions: What is blackness? How is blackness embodied, felt, heard, represented, and seen through performance? How is black performance political? Discussions and written work will interrogate the slipperiness of, desire for, and policing of blackness in order to trouble conceptions of race as a biological essence. Organized by keywords in the field of Black Performance Theory - and exploring varying performance forms (the play, the dance, the film, the photograph, the performance of everyday life, the television program, the exhibit, and even the tweet) - This course foregrounds the micro-politics through which black racialized subjects are shaped in the realm of culture. Performances will be consulted each meeting which we will use to interpret and complicate the day's readings. In examining blackness through a number of performance mediums, we will consider the politics of black creative labor and the processes of racialization produced through black bodies.

African storytellers entertain, educate, and comment obliquely on sensitive and controversial issues in artful performance. The course considers motifs, structures, and interpretations of trickster tales and other folktales, storytellers performance skills, and challenges to presenting oral narrative in written and film texts. The course also explores ways traditional storytelling has inspired African social reformers and artists, particularly filmmakers. Students will have opportunities to view films in class.

This seminar examines Africa's connections--economic, political, intellectual and cultural--with the wider world from ancient times to the 21st century, drawing on a diverse sample of historical sources. It also explores Africa's place in the imaginations of outsiders, from ancient Greeks to modern-day development "experts." Whether you know a lot or almost nothing about the continent, the course will get you to rethink your stereotypes and to question your assumptions about the importance of Africa in world history. First-year students only.

This workshop is intended to help students with prior experience writing poetry develop techniques for generating poems along with the critical tools necessary to revise and complete them. Through in-class exercises, weekly writing assignments, readings of established and emerging poets, and class critique, students will acquire an assortment of resources that will help them develop a more concrete sense of voice, rhythm, prosody, metaphor, and images as well as a deeper understanding of how these things come together to make a successful poem. Weekly assignments will involve using familiar forms like the sonnet, as well as forms originating outside the U.S. such as the pantoum and the ghazal. Students will be asked to produce a final portfolio of poems, keep a writing journal, and participate in a public reading at the end of the term.

This course is designed to introduce students to the religious experiences of Africans and to the politics of culture. We will examine how traditional African religious ideas and practices interacted with Christianity and Islam. We will look specifically at religious expressions among the Yoruba, Southern African independent churches and millenarist movements, and the variety of Muslim organizations that developed during the colonial era. The purpose of this course is threefold. First, to develop in students an awareness of the wide range of meanings of conversion and people's motives in creating and adhering to religious institutions; Second, to examine the political, cultural, and psychological dimensions in the expansion of religious social movements; And third, to investigate the role of religion as counterculture and instrument of resistance to European hegemony. Topics include: Mau Mau and Maji Maji movements in Kenya and Tanzania, Chimurenga in Mozambique, Watchtower churches in Southern Africa, anti-colonial Jihads in Sudan and Somalia and mystical Muslim orders in Senegal.