This course, wholly conducted in English translation from the Sanskrit, will identify a history of *masterpieces* from the Sanskrit tradition and carefully read selections or whole works that exemplify the most well-received classical Sanskrit works over the past two millennia. We will focus on the high classics of Sanskrit literature, sutras and commentaries on systematic forms of Indian philosophy, and selections from Sanskrit texts on the social, literary-critical, exact, and medical sciences. Students will be encouraged to engage with these works through the prisms of comparative literary theory, critical translation studies, comparative philosophy, and broader perspectives of social and cultural history.

Lonely bureaucrats and love-struck students, Bollywood stars and wayward revolutionaries: this course introduces students to the worlds of the Indian novel. From the moment of its emergence in the 19th century, the novel in India grappled with issues of class and caste, colonialism and its aftermath, gender, and the family. Although the novel has a historical origin in early modern Europe, it developed as a unique form in colonial and post-colonial India, influenced by local literary and folk genres. How did the novel in India--and in its successor states after 1947--transform and shift in order to depict its world? How are novels shaped by the many languages in which they are written, including English? And how do we, as readers, engage with the Indian novel in its diversity? This course surveys works major and minor from the past 200 years of novel-writing in India--with surveys both into predecessors of the Indian novel and parallel forms such as the short story. Readings will include works in translation from languages such as Hindi, Bangla, Urdu, Telugu, and Malayalam, as well as works written originally in English. Students will leave this course with an understanding of the Indian novel, along with the social conditions underlaying it, especially those relating to caste and gender.

Premodern India produced some of the world's greatest myths and stories: tales of gods, goddesses, heroes, princesses, kings and lovers that continue to capture the imaginations of millions of readers and hearers. In this course, we will look closely at some of these stories especially as found in Purana-s, great compendia composed in Sanskrit, including the chief stories of the central gods of Hinduism: Visnu, Siva, and the Goddess. We will also consider the relationship between these texts and the earlier myths of the Vedas and the Indian Epics, the diversity of the narrative and mythic materials within and across different texts, and the re-imagining of these stories in the modern world.

Course open to first-year Comparative Literature graduate students in preparation for required M.A. exam taken in spring of first year.

Course varies with instructor.

This course provides the opportunity for students to investigate the relationship between the emergence of African peoples as historical subjects and their location within specific geopolitical and economic circumstances.

Edgar Allan Poe was considered a vulgar hack by many of his fellow Americans, but in 19th-century France, he was touted as an ill-fated poetic genius, the original poete maudit. Through the translations and biographical essays of Charles Baudelaire, who found in Poe a kindred spirit in the "gout de l'infini," French intellectuals came to know the American writer as a model of compositional lucidity and morbid mastery. From his inklings of an urban modernity in "The Man in the Crowd" to the nevrotic perversity of "Berenice," Poe's aesthetics have cast an influential shadow on French culture. Beginning with Baudelaire, we will explore in this course the many literary and artistic movements in France that were directly inspired by Poe's uncanny mix of the macabre and the methodical: Symbolist poetry (Valery, Mallarme), the Scientific Fantastic (Maupassant, Villers de l'Isle-Adam), fin-de-siecle Decadence (Huysmanns,Odilon Redon), Science Fiction, (Verne), the detective novel (Gaboriau), and 20th-century Surrealism (Breton, Max Ernst).

Yuri Slezkine described the twentieth century as a "Jewish Age"-to be modern would essentially mean to be a Jew. In German historical and cultural studies, this linkage has long been made--only in reference to the last years of the German monarchy and the time of the Weimar Republic. Indeed, what has become known as "modern" German culture-reflected in literature, music, and the visual arts and in a multitude of public media-has been more often than not assigned to Jewish authorship or Jewish subjects. But what do authorship and subject mean in this case? Do we locate the German-Jewish experience as the driving force of this new "modernity," or is our understanding of this experience the result of this new "modern" world?