Between the 1870s and 1910s, Africa was conquered by and divided among European powers. Why were European powers interested in informal and formal control of Africa? Why were they in competition with one another? How did Africans respond to European conquest and rule? What were the impacts of colonial rule in Africa? This course answers these and many other questions. The course is divided into two phases. The first focuses on the activities of the European powers in the late nineteenth century.

What world gave rise to Mary Lyon's vision for Mount Holyoke and enabled her to carry her plans to success? Has her vision persisted or been overturned? We will examine the conditions, assumptions, and exclusions that formed Mount Holyoke and the arrangements of power and struggles for justice that shaped it during and after Lyon's lifetime.

This course offers a sweeping history of how the people in China have interacted with the natural world. Students will investigate historically specific social, economic, and political forces that have shaped environmental transformations in China. The course is organized thematically within a chronological framework. The course concludes with a closer look at the development of environmental practice in the modern era.

In the summer and fall of 1888, a series of gruesome murders captured the attention of Londoners and brought questions of class, gender, race and social-economic change to the forefront of public debate. Though the culprit was never identified, Jack the Ripper became synonymous with the perceived dangers of late-Victorian London.

This multicultural course introduces students to the visual arts of Asia from the earliest times to the present. In a writing- and speaking-intensive environment, students will develop skills in visual analysis and art historical interpretation. Illustrated class lectures, group discussions, museum visits, and a variety of writing exercises will allow students to explore architecture, sculpture, painting, and other artifacts in relation to the history and culture of such diverse countries as India, China, Cambodia, Korea, and Japan.

Some scholars have argued that there is no such thing as 'Buddhism' in the singular, but only 'Buddhisms' in the plural. This course introduces students to select historically and culturally diverse forms of Buddhism, including Sri Lankan Theravada Buddhism, Japanese Zen Buddhism, and Tibetan Buddhism. The course pays particular attention to modern (and modernist) reinterpretations of Buddhism, including contested views of gender.

Over the last century, religionists have labored to discover the meaning of African dispersal beyond the continent and its accompanying spiritual lineages. What theories of encounter sufficiently adjudicate the synthetic religious cultures of African-descended persons in North America, South America, and the Caribbean? What are the cross-disciplinary methodologies that scholars utilize to understand African religious cultures in the Western hemisphere? Firstly, this course will introduce the field of Africana religious studies.

What do religions say about disability? How do people with disabilities engage with religious texts, images, practices, and communities? Drawing on different religions and cultures, the course explores the challenges and resources disability offers to religious communities.

This course examines gender as a key category in Jewish religious thought and practice. Students examine different theories of gender and intersectional feminisms, concepts of gender in a range of Jewish sources, and feminist Jewish responses to those sources. Students work with the Judaica collection at the MHC Art Museum and consider material culture as a source for women's and gender studies.

As a conceptual framework which reconsiders the rituals, scriptures, and allegiances of religious Black women, womanist thought has expanded the interdisciplinary canon of Black and feminist religious studies. This course is a survey of womanist religious scholars from multiple religious traditions: Christianity, Islam, Buddhism, and Yoruba-Ifa -- as well as theorists who understand womanism as a "spiritual but not religious" orientation.