Courses in Religion at Bates
100. Religion and Film.
This course introduces students to cinematic representations of religion
in feature and documentary films. Films about religion are cultural documents
in and through which individual artists, religious and non-religious groups,
and nations symbolically construct their conceptions of themselves and
the world. They are also the occasion for political, social, and cultural
debates about ethnic and national identities. This course adopts a cultural
studies approach to the study of films about religion and invites students
to investigate the public debate and interdisciplinary questions and issues
raised by the release of such films as Jesus of Montreal (Canada);
The
Last Temptation of Christ (the United States); The Maharbharata
(England and India); Shoah (France); and The Color Purple
(the United States). Enrollment limited to 40 per section. M. Bruce.
110. Death and Afterlife: Bodies and Souls in Comparative Perspective.
An introduction to the comparative study of religion centering around the
ways in which various traditions have addressed a basic question: What
happens to humans when they die? Primary attention is given to the answers
of at least three of the following religions: Christianity, Hinduism, Buddhism,
Chinese, and Japanese religions. Ways of studying these answers in their
many dimensions (ritual, doctrinal, mythological, sociological, psychological)
are introduced; and topics such as notions of heaven and hell, reincarnation,
relics, burial patterns, ghosts, visionary journeys to the other world,
quests for immortality, near-death experiences, and resurrections are addressed.
J.
Strong.
115. Sacred Space: Religion and the Sense of Place.
An introductory study to the ways religious traditions help define and
develop a sense of place, lending significance to landscapes and cityscapes
alike. Particular attention is given to understanding the nature of religion
as a phenomenon that takes places, and continues to take place, in all
cultures and historical periods. C. Straub.
124. Religion and Life Stories.
An introduction to Western religious thought through autobiographical writings.
Topics explored include the nature and functions of religion, the formation
and questioning of religious beliefs, religious conceptions of good and
evil, and the links between religion and social-political action. Readings
are drawn from figures such as Augustine, Joyce Hollyday, Malcolm X, Rigoberta
Menchu, and Elie Wiesel. Enrollment limited to 40.T. Tracy.
200. Women's Journey: Still Waters Run Deep.
Women in biblical literature, post-biblical literature, and in the oral
literature of the Middle East are not silent bystanders. They actively
define the world around them and pursue their own relationship with the
divine, their environment, and the search for perfection. This course is
the same as Women's Studies 200. Open to first-year students. M. Caspi.
208. Religions of East Asia: China.
A study of the various religious traditions of China in their independence
and interaction. The focus of the course is on the history, doctrines,
and practices of the various schools of Taoism, Confucianism, and the various
schools of Mahayana Buddhism. Readings include basic texts and secondary
sources. Open to first-year students. J. Strong.
209. Religions of East Asia: Japan.
A study of the various religious traditions of Japan in their independence
and interaction. The focus of the course is on the doctrines and practices
of Shinto, folk religion, and various schools of Buddhism. These are considered
in the context of Japanese history and culture and set against their Korean
and Chinese backgrounds. Open to first-year students. J. Strong.
210. The Binding of Isaac: Three Traditions.
The story of Abraham and Isaac is a paradigmatic story of faith in three
traditions. In the Biblical narrative, Isaac (Jesus, Ishmael) does not
speak upon the altar, nor does he cry out. Is it possible that he would
not say a word? Still, he became the focus of a dialogic connection between
God and the individual. As a reborn object of the transformative sacrifice,
he became the crux (Jesus, the second Isaac) around which the world unfolded.
Open to first-year students. M. Caspi.
212. Contemporary Moral Disputes.
The course focuses on particular moral issues and the ethical arguments
provoked by them. Topics discussed in the course may include, among others,
abortion and euthanasia, war and nuclear arms, world hunger and use of
natural resources. This course is the same as Philosophy 212. Open to first-year
students. Enrollment limited to 30 per section. T. Tracy.
213. From Law to Mysticism.
The literary works of Jewish sages were largely formed under the impact
of catastrophe. This course shows how social, religious, and political
events shaped Jewish writings, beginning with the post-biblical works of
the Chariot in the first century B.C.E. and C.E., through the Qabbala (Jewish
mysticism) in thirteenth-century Spain, to the Hassidic movement in eighteenth-century
eastern Europe. This course includes readings from the Book of Formation,
the Zohar, and stories of Hassidic masters, as well as interpretive texts.
Open to first-year students. M. Caspi.
214. Bible and Quran.
Judaism and Islam are each presented by a religious text that is considered
the "word of God." This course explores the "divinity" of the texts vis-a-vis
their "secular" aspects. Special attention is given to a comparative literary
examination of selected stories in each text (e.g., the story of Joseph,
Elijah, Queen of Sheba), and to an analysis of the sociopolitical features
of these major religious texts. Open to first-year students. M. Caspi.
215. Environmental Ethics.
Values are important influences on the ways human communities relate to
ecological communities, and hence on the character of the interaction between
persons and their natural worlds. The course examines a range of environmental
issues as moral problems, requiring ethical reflection. This ethical reflection
takes into account both the cultural and religious contexts which have
given rise to what is understood as a technological dominion over nature,
and the cultural resources still remaining that may provide clues on how
to live in friendship with the earth. Recommended background: one course
in philosophy or religion. Open to first-year students. C. Straub.
217. Religion in the American Experience.
The course seeks to understand the importance of religion in the evolution
of a sense of national identity and of national destiny for the United
States. Consideration is given to the importance of religious traditions
both in the development and sanctioning of national mythologies, and in
the critique or criticism of these mythologies. The historical background
of such considerations begins with Native American religions. The course
concludes with study of "religious freedom" in a multicultural nation again
uncertain of its grounds for unity. Open to first-year students. C.
Straub.
222. Myths and Their Meaning.
Specific examples of myths drawn from a variety of religious traditions
(ancient Greece, the ancient Near East, India, and nonliterate societies)
are examined in the light of classic and contemporary theories about myth.
What role do myths play? What do they mean? How do they reflect and relate
to other forms of religious expression? These questions are among those
addressed from a variety of perspectives. Open to first-year students.
Enrollment limited to 50. J. Strong.
225. Gods, Heroes, Magic, and Mysteries: Religion in Ancient Greece.
An anthropological and historical approach to ancient Greek religion in
which archeological, literary, and art-historical sources are examined
and compared with evidence from other cultures to gain an understanding
of the role of religion in ancient Greek culture and of changing concepts
of the relation between man and the sacred. Topics to be explored include
pre-Homeric and Homeric religion and religious thought, cosmology, mystery
cults, civil religion, and manifestations of the irrational, such as dreams,
ecstasy, shamanism, and magic. This course is the same as Anthropology
225. Open to first-year students. R. Allison, L. Danforth.
228. Caring for Creation: Physics, Religion, and the Environment.
This course considers scientific and religious accounts of the origin of
the universe, examines the relations between these accounts, and explores
the way they shape our deepest attitudes toward the natural world. Topics
of discussion include the biblical creation stories, contemporary scientific
cosmology, the interplay between these scientific and religious ideas,
and the roles they both can play in forming a response to environmental
problems. This course is the same as Environmental Studies 228 and Physics
228. Enrollment limited to 40. T. Tracy, J. Smedley.
230. Religion in Literature.
The most fruitful approach to the meeting of religion and literature is
not simply to examine literature for its explicitly religious content,
but to discover how literature expresses what it means to be human (or
inhuman). The course examines religious metaphors, images, and similes,
as they appear in literature, that search for wholistic meanings and human
values. Open to first-year students. M. Caspi.
235. Ancient Israel: History, Religion, and Literature.
Introduction to the Hebrew Bible (in English translation) with readings
in related ancient literature. This course traces the history of ancient
Israel from its pre-history in the Bronze Age (the time of the Patriarchs)
through to the fall of Jerusalem to the Babylonian Empire (the end of the
First Temple Period). Major topics of study include the evolution of Israelite
religious ideas and practices and the various literary traditions represented
in the Hebrew Bible (especially the prophetic, priestly, and wisdom traditions)
and such historical issues as nationhood, women in ancient Israel, internal
politics, and international relations with the ancient Near Eastern centers
of civilization. Open to first-year students. R. Allison.
236. Introduction to the New Testament.
Readings in the New Testament and related Greek and early Christian literature.
Studies of the Gospels include investigation into the nature of the early
Jesus movement and Jesus' place in the Judaism of his day, the interpretation
of Jesus' teaching in the context of Roman-occupied Palestine, and the
growth of the Jesus tradition in the early Church. Topics such as the diversity
of ideas about salvation, influence of Greco-Roman religious thought, the
place of women in the early Church, and the break between Christianity
and Judaism and the formation of the early Church in its first century
are covered in study of the New Testament epistles (emphasis on the apostle
Paul's epistles) and the Book of Revelation. Open to first-year students.
R.
Allison.
238. Early Jewish History and Thought.
Introduction to the later books of the Hebrew Bible and to the literature,
religion, and history of Judaism from the Persian Period through the Second
Temple Period and the beginnings of the Roman occupation of Palestine.
Major topics of study include the formation of Judaism, concepts of nationhood
and the Diaspora, the origins of anti- Semitism, Hellenized Judaism, and
Jewish apocalyptic. Readings include the later biblical books, selected
writings from wisdom and apocalyptic works from the Apocrypha and Pseudepigrapha
and from the Dead Sea Scrolls, Jewish historian Josephus, Philo of Alexandria,
and selected early rabbinical writings. Open to first-year students. R.
Allison.
241. History of Christian Thought I: Conflict, Self-Definition, and Dominance.
A study of the development of Christian thought from the ideas of the earliest
followers of Jesus to the theological systems of a dominant church. Emphasis
is placed upon the interaction of Christian thought with its intellectual
and social environment. Open to first-year students. R. Allison.
242. History of Christian Thought II: The Emergence of Modernity.
A study of the development of Christian thought from the fall of the Roman
Empire to the beginnings of the modern era. The history of religious
ideas in the West is considered in its social and political context. Readings
include selections from Augustine, Gregory the Great, Anselm, Hildegard
von Bingen, Aquinas, Luther, and Calvin. Open to first-year students. T.
Tracy.
243. Christianity and Its Modern Critics.
A study of some encounters between Christian traditions and modern culture,
as they have developed since the Enlightenment. Attention is given to significant
critiques of religion that have helped define the context for understanding
religious meaning in a post-Christian culture. Readings are drawn from
critics such as Kant, Hume, Schleiermacher, Kierkegaard, Feuerbach, Marx,
Nietzsche, and Freud. Open to first-year students. C. Straub.
245. Monks, Nuns, Hermits and Demons: Ascetic and Monastic Christianity.
The history of Christian monasticism from the hermits of the Egyptian and
Palestinian deserts to the monastic orders of the Western Middle Ages,
to Eastern Orthodox Palamism, and to modern monastic revivals. Topics include
monastic demonology; hermit sages and wonderworkers; ascetical mysticism;
virgins, widows, and the escape from sexual suppression; pilgrimage and
the cult of relics; the rise of monastic orders. A field trip is taken
to a New England monastery. Open to first-year students. Enrollment limited
to 14. R. Allison.
247. City Upon the Hill.
From John Winthrop to Pat Robertson, Americans have tended to view themselves
as a chosen people, a righteous empire, and a city upon a hill. The course
examines this religious view of America and its role in shaping American
ideas regarding politics, education, work, women, ethnic groups, and other
countries. Assigned readings include works by Edmund Morgan, Sacvan Bercovitch,
R.W.B. Lewis, and William Clebsch. Prerequisite(s): one course in Religion.
Open to first-year students. Enrollment limited to 40. M. Bruce.
248. Religion and Sacred Texts.
This course has two major goals. The first is to understand the nature
and role of "sacred texts" in the three monotheistic traditions (Judaism,
Christianity, and Islam). The second is to evoke the wonderful variety
of their teachings and to engage the spiritual world they present. Readings
are drawn from the Hebrew Bible, New Testament, Quran, Dead Sea Scrolls,
Midrash, Fathers of the Church, and Qisas. Open to first-year students.
M.
Caspi.
249. Religions of India: The Hindu Tradition.
An examination, through the use of primary and secondary texts, of the
various traditions of Hinduism, with some consideration of their relation
to Jainism, and Indian Buddhism. Special attention is paid to the Vedas,
Upanishads, and Bhagavad-Gita, as well as to the classical myths of Hinduism
embodied in the Puranas. Open to first-year students. J. Strong.
250. The Buddhist Tradition.
The course focuses on the Buddha's life and teachings; on early Buddhism
in India and the rise of various Buddhist schools of thought; on the development
of Mahayana philosophies, on rituals, meditation, and other forms of expression
in India and Southeast Asia. Open to first-year students. J. Strong.
255. African American Religious Tradition.
This course examines the origins, historical development, and diversity
of African American religious traditions from the colonial era to the present.
Throughout American history, African Americans have used religion not only
as a means of expressing complex views of themselves and their world, but
also as a form of cultural critique, social reform, economic independence,
and political activism. Among the movements and topics discussed are African
and Caribbean religious influences, slave religion, the rise of African
American denominations, the Nation of Islam, the importance of spirituals
and gospel music, Afrocentricity, and the civil rights movements. Given
the complex nature of African American religious experience, this course
adopts an interdisciplinary approach and draws upon scholarship on religion
in sociology, political science, history, art, literature, and music. Prerequisite:
Religion 100. Enrollment limited to 40. M. Bruce.
258. From Shoah to Shoah: Judaism in the Modern World.
This course explores issues and thinkers in modern Judaism. Topics vary
from year to year, and may include one or more of the following: twentieth-century
European and American Jewish experience, the varieties of modern Judaism,
religion and politics in contemporary Jewish thought, gender issues in
Judaism, interreligious relations with Islam or Christianity. Open to first-year
students. M. Caspi.
260. Philosophy of Religion.
A consideration of major issues that arise in philosophical reflection
upon religion. Particular issues are selected from among such topics as
the nature of faith, the possibility of justifying religious beliefs, the
nature and validity of religious experience, the functions of religious
language, the relation of religion and science, and the problem of evil.
May be taken for major credit by majors in philosophy. This course is the
same as Philosophy 260. Open to first-year students. Enrollment limited
to 30. T. Tracy.
261. Myth, Folklore, and Popular Culture.
A variety of texts, including ancient Greek myths, Grimms' folk tales,
Apache jokes, African proverbs, Barbie dolls, and Walt Disney comics and
movies, are examined in light of important theoretical approaches employed
by anthropologists interested in understanding the role of such expressive
forms in cultures throughout the world. Major emphasis is placed on psychoanalytic,
Marxist, structuralist, and cultural studies approaches. This course is
the same as Anthropology 234. Open to first-year students. L. Danforth.
262. Anthropological Approaches to the Study of Religion.
As human societies change, so do the religious beliefs and practices these
societies follow. The course examines the symbolic forms and acts that
relate human beings to the ultimate conditions of their existence, against
the background of the rise of science. Emphasis is upon both Western and
non-Western religions. This course is the same as Anthropology 241 and
Sociology 241. Open to first-year students. S. Kemper.
263. Buddhism and the Social Order.
The West looks upon Buddhism as an other-worldly religion with little interest
in activity in this world. Such has not been the case historically. The
Dhamma
(Buddhist doctrine) has two wheels, one of righteousness and one of power,
one for the other world and one for this world. Lectures and discussions
use this paradigm to consider the several accommodations Buddhism has struck
with the realities of power in various Theravada Buddhist societies in
ancient India, Sri Lanka, and Southeast Asia. This course is the same as
Anthropology 244. Open to first-year students. S. Kemper.
264. The Islamic Tradition.
An introduction to the history and the classical forms of Islam with special
attention to the Shi'ah and the Sunnis. In addition to introducing the
Quran, the course explores basic teachings of Islam in their historical
and social contexts, and covers such subjects as the life and teachings
of the Prophet, the Khalifahs and the expansion of Islam, Islamic theology
and law, Islamic worship and ritual, and Islamic mysticism. Open to first-year
students. M. Caspi.
301. Seminar in the Theology of Culture.
A consideration of religious experience and of the consequent creation
of religious symbols. Historical and theoretical study aims for an appreciation
of the cultural forms of religious meaning. Written permission of the instructor
is required. C. Straub.
303. Seminar in Biblical Criticism.
Each year the seminar focuses upon a particular subject in biblical studies,
employing the techniques of textual, historical, and form criticism and
exegesis for the purpose of developing sound hermeneutical conclusions.
303A. Tolerance and Intolerance in the Bible and Ancient Near Eastern and
Mediterranean Cultures
This seminar, a comparative study of the phenomenon of religious tolerance
and intolerance, will begin with the Hebrew Bible and contemporary literature
of the ancient Near East. The middle third of the semester is devoted to
relations among ancient Greco-Roman paganism, Judaism, and Christianity,
including the policies of Alexander the Great and his successors and the
early Roman Empire. The semester concludes by turning to questions of tolerance
and intolerance in the Middle Ages among the religions of the book ?? Judaism,
Christianity, and Islam. Prerequisite(s): one previous course in Religion
or on a topic relevant to this seminar. R. Allison.
303B. Biblical Narrative.
Biblical narratives present various stories where we find fear, loss of
love, death, and anxiety, all of which are part of the human condition.
These aspects are examined through the narratives of Creation, and the
stories of Joseph, Moses, Samson, Jonah, and Job.
M. Caspi.
303C. Apocalypse.
From the perspective of a new millennium this seminar looks back at over 2,000 years of Jewish and Christian apocalypses and books of revelation to gain an understanding of how this kind of thinking originated and developed. The seminar focusses on apocalypse as a genre and on the major themes, images and symbol systems of Judaeo-Christian apocalyptic imagination. Readings include a wide range of Jewish and Christian books of revelation and personal accounts of journeys out of the body to heavens and hells. These texts are from the Bible, the Dead Sea Scrolls, and Jewish and Christian Apocrypha ("hidden books"). Prerequisite(s): one previous course in Religion
or on a topic relevant to this seminar.
R. Allison.
305. Seminar in Western Religious Thought.
Each year the seminar focuses upon a different figure, movement, or issue
of significance for the development of Western religious thought. Enrollment limited to 15. T. Tracy.
306. Seminar on American Religious Thought and History.
Each year the seminar focuses on a different figure, movement, or issue
of significance for the development of American religious thought and history. Recommended background: a course in American cultural studies or philosophy. Enrollment limited to 15. M. Bruce.
307. Religions of Tibet.
Tibetan religions are a complex mixture of Indian, Chinese, and indigenous
elements. The seminar focuses on the history, doctrines, practices, literatures,
major personalities and communities of the different religious traditions
that are expressions of this mixture, including the rNying ma, bKa'
brgyud, Sa skya and dGe lugs sects of Buddhism as well
as the Bön and "folk" traditions. J. Strong.
308. Buddhist Texts in Translation.
The seminar involves the close reading and discussion of a number of texts
representing a variety of Buddhist traditions. Emphasis is placed on several
different genres including canonical sutras, commentarial exegeses, philosophical
treatises, and popular legends. Not open to students who have received
credit for Religion 307 in 1995. Prerequisite(s): Religion 250 or Anthropology
244/Religion 263. J. Strong.
309. Buddhism in East Asia.
The seminar focuses on the teachings, traditions, and contemplative practices
of a number of East Asian schools of Buddhism, including the T'ien-t'ai
(Tendai), Hua-yen (Kegon), Ch'an (Zen), Chen-yen (Shingon),
and Pure Land traditions. Special consideration is given to the question
of the continuities and discontinuities in the ways these schools became
established in China, Korea, and Japan. Prerequisite(s): one of the following:
Religion 208, 209, or 250. J. Strong.
310. "Wilderness" in the Religious Imagination.
"Wilderness," like "desert" or its antinomies, "garden" or "paradise,"
carries a complex set of religious and hence cultural meanings. These meanings
continue to inform our effort to locate ourselves not only in an ecological
places, but also in mythological space. The maps of meaning that we draw
are often works of our imagination, religious and secular. This course,
dependent on significant individual student research, considers these maps
and this map-making. Prerequisite(s): two courses in Religion, or one course
in Religion and Environmental Studies 205. Junior and Senior majors in
Environmental Studies or Religion are given preference for registration.
Enrollment limited to 15. Written permission of the instructor is required.
C
Straub.
360. Independent Study.
Independent study of individually selected topics. Periodic conferences
and papers are required. Permission of the department is required. Students
are limited to one independent study per semester. Staff.
365. Special Topics.
Offered from time to time on topics of special interest.
365A. The Sublime.
What is the sublime? Can it be described, labeled, categorized, analyzed,
and/or presented? Or is it, as the French philosopher Jean-Francois Lyotard
suggests, the unpresentable, that which we can conceive and allude to but
never present? Can both the desire and attempt to present the sublime in
some enduring form become the occasion for terror? This seminar seeks to
address those questions in the writings of Lyotard and four contemporary
authors who have become witnesses of the unpresentable: Toni Morrison,
Primo Levi, Edward Said, and Paul Monette. Each views narration as both
a responsible act and a way of mediating the terror of such moments as
slavery, genocide, exile, and disease; each attempts to say and write what
seems and appears to be unpresentable. Students will review the history
of the concept of the sublime, discuss one works by the above-mentioned
authors, and examine the critical reception of their writings. Prerequisite(s):
one 100-level Religion course. Enrollment limited to 15. Written permission
of the instructor is required. M. Bruce.
450. Senior Research Seminar.
A course designed to give senior majors a common core experience in research
in religion. Through writing, presenting, and discussing several papers,
students explore topics of their own choosing from different theoretical
and comparative perspectives. Required of all majors. Enrollment is limited
to junior and senior majors and, by permission of the instructor, to interdisciplinary
majors. Enrollment limited to 12. T. Tracy.
457, 458. Senior Thesis.
Research for and writing of the senior thesis, under the direction of a
member of the department. Majors writing a regular thesis register for
Religion 457 in the fall semester. Majors writing an honors thesis register
for Religion 457 in the fall semester and for Religion 458 in the winter
semester. Staff.
Short-Term Units
s20. The Life and Writings of Mircea Eliade.
The Rumanian historian of religions, Mircea Eliade (1907-1986), was one
of the twentieth century's leading scholars of the study of religion. Renowned
for his authoritative writings on such topics as yoga, shamanism, alchemy,
myth, the sacred and the profane, he was also a diligent diarist and a
prolific writer of fiction (novels, short stories, and plays). The seminar
considers both his scholarly and his fictional oeuvre in the context of
his life-story, as he moved from Bucharest to Calcutta to Paris and to
Chicago. Open to first-year students. Enrollment limited to 25. J. Strong.
s23. Environmental Ethics.
This unit uses readings, seminar discussions, and field trips to examine
and evaluate environmental issues. Consideration is given to the idea of
expanding the moral universe to include forests, oceans, other species.
The class may travel to different locales in Maine to look at specific
environmental situations. Internships also may be arranged for more extended
study in the field. This unit is the same as Philosophy s23. Open to first-year
students. Enrollment limited to 12. Written permission of the instructor
is required. C. Straub.
s24. Religion and the City.
This unit examines the specific challenges faced by religious communities
and organizations working to meet the needs of inner city residents in
Washington, D.C. It analyzes (1) the manner in which religious leaders,
within a particular community articulate and set about realizing the social,
political, and economic agenda of their communities; and (2) how religious
communities and organizations often become the site of the very conflicts
that characterize their interactions with other groups on their boundaries.
The program involves study of selected texts dealing with intrafaith/interfaith
conflicts and the problems of the city, discussions led by those working
in the inner city, field trips to various institutions of the city, and
field work in agencies and religious communities in Washington, D.C. Recommended
background: a course in Religion. Open to first-year students. Enrollment
limited to 12. M. Bruce.
s25A. The Red-Letter Gospel.
Jesus' words, in a red-letter Gospel book, stand out in red letters as
the authoritative heart of the Christian scriptures. But were they really
his words? How do we decide between contradictory quotations in the various
Gospels? Or between the Gospel accounts and others outside the New Testament?
Is red-lettered precision reconcilable with oral tradition? This unit studies
the most controversial of the sayings attributed to Jesus on issues selected
by the participants, in order to decide what Jesus is likely to have said,
and to understand the interpretive issues involved in that task. R.
Allison.
s26. Reading in the Greek New Testament.
Intensive introduction to New Testament Greek. Students begin reading immediately
in the Gospel of John, while studying the Koine, or commonly spoken Greek
language of late classical and early Christian times. No previous knowledge
of Greek is assumed. This unit is the same as Classical and Medieval Studies
s26 and Greek s26. Enrollment limited to 8. R. Allison.
s27. Field Studies in Religion: Cult and Community.
The unit provides an opportunity for in-depth study of one of the many
religious groups in southern Maine. In addition to mainline Catholic, Protestant,
and Jewish communities, there are many nearby religious movements of particular
interest: Shakers, Jehovah's Witnesses, Eckanckar, Transcendental Meditation,
the Shiloh Community, Catholic Charismatics, Unitarians, and others. Students
carry out their own field research, focusing on the social structure, beliefs,
and practices of a community of their choice. The unit ends with a seminar
in which students share the results of their research. Enrollment limited
to 15. T. Tracy.
s50. Individual Research.
Registration in this unit is granted by the Department only after the student
has submitted a written proposal for a full-time research project to be
completed during the Short Term and has secured the sponsorship of a member
of the Department to direct the study and evaluate results. Students are
limited to one individual research unit. Staff.
Last Updated: October 25, 1999
Maintained for the Dept. of Philosophy & Religion by
Robert W. Allison
e-mail: rallison@abacus.bates.edu
http://www.bates.edu/Faculty/Philosophy%20and%20Religion/Religion_Courses.html