There are many ways to love plants. Home gardeners design with them, healers study their properties to treat patients with them, field botanists learn ornate vocabularies to identify them, poets sound their symbolic depths. What do these different forms of botanophilia say about the human condition and its interspecies intimacies? Living amidst our planet’s sixth mass extinction event, more botanophilia is needed and needed yesterday.

This course examines the material culture of everyday life in New England from the earliest colonial settlements to the Victorian era. It introduces students to the growing body of material culture studies and the ways in which historic landscapes, architecture, furniture, textiles, metalwork, ceramics, foodways and domestic environments are interpreted as cultural documents and as historical evidence.

Offered as AMS 243 and SWG 243. This course considers such questions as: What does one know and how does one know it? What knowledges count as science? How is knowledge culturally situated? How has science been central to colonialism and capitalism, and what would it mean to decolonize science(s)? Is feminist science possible?

This course places the “Culture Wars” – U.S. political battles waged over issues such as race, gender, sexuality, the family, abortion, education, guns, climate change and even the “non-partisan” COVID-19 pandemic – into the context of recent U.S. history. The goal of the course is to invite students to think critically about the workings of the Culture Wars within America’s democratic political system and about the impact of the Culture Wars on the broader sweep of life in the U.S.

This course offers an analytical history of American popular culture since 1865. It starts from the premise that popular culture, far from being merely a frivolous or debased alternative to high culture, is an important site of popular expression, social instruction, and cultural conflict. The course examines theoretical texts that help to read popular culture and it studies specific artifacts from a variety of pop culture sources, from television shows to Hollywood movies, the pornography industry to spectator sports, and popular music to theme parks.

It is often noted in mainstream news media that Indigenous peoples are “on the front lines” of the climate crisis, while providing little explanation as to why this is. Narratives of inherent Indigenous vulnerability obscure the ways in which Indigenous communities have mobilized to navigate environmental change, not only in the face of contemporary global warming, but historically, as settler colonial incursions radically transformed landscapes and constrained Indigenous knowledge practices that have provided tools for adaptation for thousands of years.