Krista Dalton

This course presents an introduction to the study of religion similar to RLST 101 but uses the lens of gender and sexuality as a category of analysis. Students examine constructions of the body, sexuality/celibacy, control and agency of marginalized persons, issues of fertility and purity, and gender performativity. A variety of religious traditions are explored, as well as gender and religious studies theorists. Students learn how to read theory and write a religious studies term paper. This counts toward the 100-level introduction to religious studies course requirement for the major. No prerequisite. Offered every two years.

This course is an introduction to the context and reception of the books that make up the core of all Bible canons. We examine the Bible’s textual formation and historical context and the role memory played in the compilation and editing of its final form. Several key texts are traced in their reception to Jewish, Christian and Islamic sources, paying special attention to the ancient scribal process of “rewriting the Bible.” We analyze techniques for textual interpretation, study how interpretive communities change over time and examine the imaginal world of biblical stories. Open to students of all levels and recommended for students passionate about literature. This counts toward the religious traditions requirement as Judaism. No prerequisite. Offered every one to two years.

This course introduces the changes in Judaism and Jewish life wrought by the advent of modernity and the Jewish Enlightenment (the Haskalah). We first discuss developments in modern Jewish thought and the ways Jewish movements (such as Reform, Conservative, Orthodox, Reconstructing and Renewal Judaism) interacted with the classical Jewish tradition. We also examine the tensions and challenges to Judaism as a normative category in modernity, including intermarriage, conversion, the South American/African/Chinese Jewish diaspora, “cultural” Jews, Chrismukkah, the formation of the state of Israel and secularism. Throughout the semester, we ask: What makes someone a Jew? What are the relationships between power, tradition and non-Jewish culture that shape modern Jewish practice? Will Judaism survive modernity? This counts toward the religious traditions requirement as Judaism. No prerequisite. Offered every one to two years.

Jews from antiquity to modernity have sought to control and defend themselves against unseen forces teeming around them. Whether through the crafting of amulets and spells, mystical incantations to ascend to heaven or bind angels to their will, or powerful knowledge of divination and talismans, Jews have dabbled in the enchanted as a defense against the darkness in their world. This course examines the Jewish magical tradition from antiquity through the Middle Ages and investigates how it survived and underwent transformation in the modern world. We examine different Jewish definitions of magic and ritual power to analyze the occasions when such practices were deemed acceptable or wholly outside normative Jewish practice. This course interrogates conceptions of mysticism and magic, and their relationship with “religion” and “philosophy”; contextualizes Jewish magical practices alongside their neighbors; and concludes by examining the reception of Jewish mysticism into the modern West. This counts toward the religious traditions requirement as Judaism. Permission of instructor required. No prerequisite. Offered every two years.

This course introduces the changes in Judaism and Jewish life wrought by the advent of modernity and the Jewish Enlightenment (the Haskalah). We will first discuss developments in modern Jewish thought and the ways Jewish movements (such as Reform, Conservative, Orthodox, Reconstructing and Renewal Judaism) interacted with the classical Jewish tradition. The latter half of the class will examine the tensions and challenges to Judaism as a normative category in modernity, including intermarriage, conversion, the South American/African/Chinese Jewish diaspora, “cultural” Jews, Chrismukkah, Israeli politics and secularism. Throughout the semester, we will ask: what does it take to be a Jew? What are the relationships between power, tradition, and non-Jewish culture that shape modern Jewish practice? Will Judaism survive modernity? This counts toward the Judaism requirement for the major. No prerequisite. Offered every two years.

Judaism emerged as a distinct religious tradition under the shadow of Empire. The small province of Judaea was passed among conquerors — first the Babylonians, then Persians, Greeks and, finally, Romans. The Jews who dwelled therein had to adapt to each new set of imperial constraints. This course surveys the history of ancient Judaism from 586 B.C.E. until the advent of Islam in the 7th century C.E. We read ancient Jewish novels, Dead Sea Scrolls, Midrashic Bible interpretation, and rabbinic teachings from the Mishnah and Talmuds in order to appreciate the ways Jews resisted and accommodated Empire and assess the legacy of what endured to shape modern Jewish practice. This counts toward the religious traditions requirement as Judaism. Permission of instructor required. No prerequisite. Offered every two years.

This course examines the history of charitable aid and the theoretical positions informing the politics of aid. Recognizing the discursive properties of poverty as a category, we trace the identification of “the poor” along with systems of charitable aid through four periods of history, emphasizing the role religion played in the development of ideas and institutions. We study the Hebrew Bible’s justice traditions, the emergence of "the poor" as a distinct social category in the late Roman Empire, the charity revolution in the Medieval period, and the institutionalization of aid and philanthropy in recent American history — analyzing the ways people with power talk about the poor. With careful attention to artistic and textual primary sources, students consider the role politics and religion play in who counts as “the poor.” This counts toward a theory/methodology course for the major. No prerequisite. Offered every two to three years.

Jews from antiquity to modernity have sought to control and defend themselves against unseen forces teeming around them. Whether through the crafting of amulets and spells, mystical incantations to ascend to heaven or bind angels to their will, or powerful knowledge of witchcraft and talismans, Jews have dabbled in the enchanted as a defense against the darkness in their world. This course examines the Jewish magical tradition from antiquity through the Middle Ages and investigates how it survived and underwent transformation in the modern world. We will examine different Jewish definitions of magic and ritual power to analyze the occasions when such practices were deemed acceptable or wholly outside normative Jewish practice. This course will interrogate conceptions of mysticism and magic, their relationship with “religion” and “philosophy,” contextualize Jewish magical practices alongside their neighbors and will conclude by examining the reception of Jewish mysticism into the modern West. This counts as an elective for the major. No prerequisite. Offered every two or three years.

Most recognized religions originated millennia before human discovery of electricity, let alone computer technology, and many predate printing, photography, radio and even writing. They also fundamentally center humans as the primary subject of concern. This course imagines how a redefinition of humanity's place in the world by both the technological and the biological continuum upsets or reframes religion as a category. We ask: What does it mean to be human? How have various changes in technology and media affected the practices and meanings of religion? What role would religion play in a posthuman present/future? The course reads recent work in post/transhumanist theory along with science fiction in order to interrogate the categories of religion and humanness. This counts as a theory/methodology course for the major. No prerequisite. Offered every two years.

Most recognized religions originated millennia before human discovery of electricity, let alone computer technology, and many predate printing, photography, radio and even writing. They also fundamentally center humans as the primary subject of concern. This course imagines how a redefinition of humanity's place in the world by both the technological and the biological continuum upsets or reframes religion as a category. We will ask: What does it mean to be human? How have various changes in technology and media affected the practices and meanings of religion? What role would religion play in a posthuman present/future? The course will read recent work in post/transhumanist theory along with science fiction in order to interrogate the categories of religion and humanness. This is a theory course. No prerequisite. Offered every two years.

This course is designed as a capstone experience in religious studies for majors in the department. Themes vary according to the instructor. Past themes have included religious autobiography, religion and cinema, and new religious movements. Religious studies minors are encouraged to enroll, provided there is space. This is a required course for all senior majors. No prerequisites. Majors only. Senior Standing. Offered every fall.

The department reserves individual studies to highly motivated students who are judged responsible and capable enough to work independently. Such courses might entail original research, but usually they are reading-oriented, allowing students to explore in depth topics that interest them or that supplement aspects of the major. Students may pursue individual study only if they have taken all the courses offered by the department in that particular area of the curriculum. An individual study course cannot duplicate a course or topic being concurrently offered. Exceptions to this rule are at the discretion of the instructor and department chair. Students must secure the agreement of an instructor to provide guidance and supervision of the course. The instructor and student agree on the nature of the work expected (e.g., several short papers, one long paper, an in-depth project, a public presentation, a lengthy general outline and annotated bibliography). The level should be advanced, with work on a par with a 300-level course. The student and instructor should meet on a regular basis, with the schedule to be determined by the instructor in consultation with the student. Individual studies may be taken for 0.25 or 0.5 units, at the discretion of the instructor. A maximum of 0.5 units of IS may count toward major or minor requirements in the department. A student is permitted to take only 0.5 units of IS in the department (one 0.5-unit course or two 0.25-unit courses). A student must present a petition with compelling reasons in order to obtain special permission to take an additional IS course. Because students must enroll for individual studies by the end of the seventh class day of each semester, they should begin discussion of the proposed individual study by the semester before, so that there is time to devise the proposal and seek departmental approval. Prerequisite: GPA of at least 3.0. Exceptions (e.g., languages not taught at Kenyon are granted at the discretion of the instructor, with the approval of the department chair.)\n