SPRING 2019: This seminar is suitable for graduate students in any discipline in which historical research may be relevant. We will work with both secondary and primary sources, and students will have the opportunity to visit and undertake research in an archive.

This course focuses on the historical and cultural relationship between Africans and their descendants abroad.

This course concerns the exhbiting of Black Bodies in Museums and gallery spaces. We will trace the evolution of public history from the "Cabinets of Curiosity" in 18th and 19th Century Europe, through to the current institutional confirmation of the vindications traditions represented by Museu Afro Brasil (Sao Paulo, Brazil), National Museum of African American History and Culture (Washington,D.C.), and the Museum of Black Civilization (Dakar, Senegal). We will give particular attention to "why these representations at these times in these places?." In the process of addressing these questions we will give voice to the figures who conceived the curatorial content from those with the colonial mentality, to those with the abolitiionist and nationalist and Pan-African visions.

This course is designed to introduce students to innovative approaches to the psychology of education, especially with regard to populations from at-risk contexts, sociocultural dimensions of education, and social-emotional learning.

This course is based on a selection of representative texts written in English, as well as a few texts in English translation. It involves, a study of themes relating to social change and the persistence of cultural traditions, followed by an attempt at sketching the emergence of literary tradition by identifying some of the formal conventions of established writers in their use of old forms and experiments with new. See the Department's website at www.africana.upenn.edu for a complete description of the current offerings.

This course is an introduction to the language of the Egyptian Old Kingdom. The grammar of the period will be introduced during the early part of the semester, using Ededl's ALTAGYPTISCHE GRAMMATIK as the basic reference. Other grammatical studies to be utilized will include works by Allen, Baer, Polotsky, Satzinger, Gilula, Doret, and Silverman. The majority of time in the course will be devoted to reading varied textual material: the unpublished inscriptions in the tomb of the Old Kingdom offical Kapure--on view in the collection of the University Museum; several autobiographical inscriptions as recorded by Sethe in URKUNDEN I; and a letter in hieratic (Baer, ZAS 93, 1966, 1-9).

"This graduate course introduces students to theories, practices, and critiques of critical ethnography. Ethnography -- an approach to the study of culture which anthropologist James Clifford described as a process that "translates experiences into text" - will have our full attention. This process of translation, although seemingly straightforward, requires layers of interpretation, selection, and the imposition of a viewpoint or politics. While ethnography is often narrowly conceived of as a methodology, this course considers ethnography as a mode of inquiry, as a philosophy, as an ongoing question and performance. We wrestle with notions of "the self" and "the other" at the intersection of imbricated cultural and performance worlds. Together we'll ask: How is ethnography both critical and performative? What is the relationship between theory and method? How can we evaluate ethnographic work? And finally, what kinds of ethnographers do we want to be? This course considers a range of ethnographic examples in order to analyze both the craft and the stakes of "translating experiences into text."

This course deals with various religious topics, such as Mass Religious Conversion.

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.