Throwback Thursday 8

Hi, y’all! It’s that time of week again! Today we’re going to take a look at one of the past courses sponsored by the center.



The course, “The Spirit and the Psyche: Spiritualism, Symbolism, Surrealism,” compared  three artistic movements (Spiritualism in England in the mid 1800s, Symbolism in France in the late 1800s, and Surrealism in France in the 1920s and 30s) and their relationships with the supernatural and the psychological.

Rachel K. Oberter, a Mellon Postdoctoral Fellow, guided the class through readings ranging from psychological treatises to artists’ and writers’ memoirs to Surrealist manifestos. The students also attempted their own “automatic drawing,” a technique used in both Spiritualism and Surrealism where the artist enters a trance-like state and draws, guided by the supernatural or the subconscious.

To see other HCAH sponsored courses, follow the link:

See you next week!

–Anna and Miriam

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Throwback Thursday 7

Hey guys! We’re back with another Throwback Thursday. Today’s topic: Dialogues on Art.

Doug and Mike’s Adult Entertainment, 1991-98

Doug and Mike’s Adult Entertainment, 1991-98

In this Dialogues on Art trip, a group of faculty and students went to the Institute of Contemporary Art to see the exhibit, “Mike’s World: Michael Smith & Joshua White (and other collaborators)” and then discussed the experience over a meal. The exhibit consisted of video, installation, and performance work from the 30 year career of artists Michael Smith and Joshua White, and centered around an average Joe character called “Mike,” who is befuddled by the technological advancement and rapid change in society.

Find out more about the center’s Dialogues on Art below:

We’ll be back week after next with another Throwback Thursday. Enjoy your spring break!

–Anna and Miriam



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Throwback Thursday 6

Hello again! We’re back with this semester’s series of Throwback Thursdays.



This week, we’re talking about a student seminar called “Mining the Folktale,” led by Justin Dainer-Best ’09 (English, Psychology). The seminar delved into questions such as what constitutes a folktale and what purpose they serve. Participants drew from a variety of cultures, comparing structuralist readings to Grimm’s fairytales and to the Russian Baba Yaga. The seminar produced an air of camaraderie and mutual interest among the students, according to a participant.

To find out more about student seminars, follow this link:

Until next week!

–Anna and Miriam

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Documentary short on African-American Catholic music culture

HCAH blog post photo

This past winter break, I had the chance to travel to Mississippi on a research stipend through the Hurford Center in order to film a short documentary on African-American Catholic music culture in the Deep South. During the filming, I collaborated with film students from The University of Mississippi, and throughout the editing process I will be working with Brandon Kelly ’15. A screening of the film will take place on Haverford’s campus later this semester.

Martin Luther King once made the penetrating observation “that the most segregated hour of Christian America is eleven o’clock on Sunday morning.” Unfortunately, this remark remains true today in Mississippi. Segregation in church has continued for the most part, despite increasing integration in other institutions. A consequence of this fact has been the formation of a distinct African-American gospel music, separate from white, European church music. Just as churches have often been segregated, religious music styles and philosophies have traditionally been divided by race. However, African-American Catholic church music may not be understood based on these conventional parameters about race and tradition.

Before the Second Vatican Council, all Catholic churches were limited in their freedom of musical expression during the Mass. For example, the use of any percussion instruments (including piano) was prohibited. In addition, it was required that the Mass be said in Latin. These constraints created a uniformity to religious Catholic worship that crossed both national and racial borders. No matter where you walked into a Mass, it would theoretically be the same. After the Second Vatican Council in the early 1960s, this all changed. The Vatican lifted restrictions and Catholic churches could now use their own language during the Mass and explore a newfound musical freedom. Churches across the world were afforded the opportunity to craft unique musical identities based on their own musical standards, rather than those laid out by the Vatican. This raises the question: how did churches react to this new freedom? This question is particularly pressing for churches from non-European communities with musical cultures much different than those formerly required in the Mass.

Before I began filming, when people asked me what the project was about, I wasn’t entirely sure how to respond. I started out with a lot of questions but no specific answers. I interviewed people who had grown up in and worked with Holy Child Jesus Church, a black Catholic church in Canton, MS. I also had the privilege of recording their choir to see how their music culture exists today. Holy Child Jesus is especially significant as it is the home parish of Sister Thea Bowman, a well-known and influential figure in the African American Catholic community. I was especially interested to speak with older church members who could comment firsthand about their interactions with Sister Bowman and their experience with the changes that occurred as a result of the Second Vatican Council.

I spoke with Father Joseph Dyer, a former priest at Holy Child Jesus, who noted that during the Second Vatican Council, “church leaders realized that communities should be able to worship in their own musical traditions. They didn’t need to be told what music to use.” He pointed out how the vibrancy and spontaneity of the music at Holy Child Jesus allowed the service to become much more meaningful for parish members. “Grammar alone isn’t sufficient to talk to God. We have to have music and art and ritual and dance. I can’t imagine worship without music. It’s the only way to say some things.” This idea of divine communication through music connects directly to the importance of switching the Mass from Latin. Music is often discussed as a universal language, but these musical shifts that occurred after the Second Vatican Council illustrate how this idea is incorrect. The ability for a parish to use their own musical traditions was just as important as their ability to say the Mass in their native language. Meaning gets lost in the translation of musical cultures just as it does in language.

Sister Thea Bowman was a major proponent of change in the liturgical music while working at Holy Child Jesus. Myrtle Otto, a former choir director at Holy Child Jesus, commented that Sister Bowman “wanted the black Catholics to sing and praise God in their own heritage. She would explain to us how black gospel got started with people singing in the cotton fields. She wanted things to change. Not just for us. She wanted every culture to sing songs in their tradition. It makes it better for the church and the Mass.”

Otto pointed out that these changes didn’t come about easily. Drastically changing the music in the Mass sparked kickback from some church members and leaders at Holy Child Jesus. “At first we were just singing the old Gothic songs that father and the sisters wanted us to sing. We weren’t allowed to clap our hands and say amen. We were very solemn. But after [Sister Bowman] got there, she took me aside one Sunday and said, ‘Get up and dance around and praise the Lord!’ and I said, ‘Oh Lord, they gonna throw me out of here.’ For a long time we were scared to say anything.” Otto felt that although the changes took some time to settle in, the new freedom was very meaningful for most in the church. “Music was really important for us during the Civil Rights Movement, and it was great to gain this freedom at church in the Mass. We were able to sing tunes that had a lot of meaning for us and it felt great.”

An important distinction that everyone I spoke to made about the story of Holy Child Jesus was that musical freedom isn’t just important for African Americans, it’s important for all different races and cultures. When I asked Otto what different religious communities could learn from Holy Child Jesus and Sister Bowman, she said, “I think they can learn that it’s okay to be yourself. Don’t be afraid.”

–Andrew Burke ’14

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Thowback Thursday 5

Hi, guys! Happy Throwback Thursday #5!


Today we’re taking a look at a Haverford course that was funded by the Center in the spring of 2010. The course, called African Masculinities, studied how race, gender, generation, and geography affect representations of and ideas about African masculinity. Topics ranged from the pre-colonial era to the present. Politics and culture were discussed, as well as literature, both from Africa and Europe. The professor, Mellon post-doc fellow, Ruti Talmor, specializes in the anthropology and art of Ghana.

If you want to take a look at courses the center is currently funding, check out the link below:


-Anna and Miriam

Photo: (

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Throwback Thursday 4

Hi y’all!

Today we’re going to talk about a Dialogues on Art trip to the Klein Gallery in Philadelphia to view “Saving Faces” by Mark Gilbert.


In this exhibit, the painter Mark Gilbert portrayed patients at the beginning, middle, and end of their facial reconstruction surgeries. These patients underwent surgery to correct deformities caused by genetics, cancer, and injuries. Professor Carol Schilling organized and led the event, where she and a small group of students attended the exhibit after hours via special permission from the curator and director of the gallery. Afterwards, the students and Professor Schilling went to the Marigold Kitchen for dinner to discuss the exhibit.

If, as a faculty member, you would like to learn more about organizing a Dialogues on Art event, you can do so here:

If, as a student, you would like to apply to attend a Dialogues on Art event, you can do so here:


See you next week!

-Anna and Miriam


Photo: Painting by Mark Gilbert for “Saving Faces”,

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Nobody, Anybody, Somebody


I got a chance to sit down with Pia Chakraverti-Wuerthwein & Abby Fullem, two members of the James House board, who organized the production Nobody’s Home here at Haverford. Abby & Pia brought this play to Haverford after seeing it in the bedroom of co-creator Mason Rosenthal in Philly and we were the first stop on the tour (woot!). Although I did not get to see the play myself, Pia and Abby gave me the full scoop on this “not crossing the line, but still strange play.”

Nobody’s Home dives into the ideas of nothingness and nobody. As described by Pia, “The play combined images, movements and experiences to convey the exploration of identity in the form of somebody, nobody, and anybody.” It is a strictly live performance where the audience is necessary. Food is served (yum!), questions are directed at the audience and people even join the performer in bed. In talking to them, I was upset that I missed it, because I always think it is super cool when the art is centered around the space and the people that fill it.

The day after the performance, co-creators of Nobody’s Home, ran a Devised Theater Workshop (pictured below). Participants of all artistic backgrounds were encouraged to use their creative impulses, skillfully, to produce original work.

01 02


Photos by Lisa Boughter.

Cheers to Mason Rosenthal and Morgan FitzPatrick Andrews for being able to create a unique experience for viewers! Anyone who has not seen it can try to catch it on tour here:

-Peace and Blessings, Aigner Picou ’14, HCAH Media Assistant


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Throwback Thursday 3

Hi, y’all! Anna and Miriam here with the third Throwback Thursday. Today we’re going to talk about a student play funded by the the Lutton Memorial Fund.

Service photo


Jesse Paulsen, class of ’09, wrote and directed Service as his thesis production. The play included nine other students from varying class years and was performed in the Blackbox Theatre under the DC. Service, a mix of farce and melodrama, depicts a fictional student from Bryn Mawr School of Social Work by the name of Ramsay Kay as he researches criminal rehabilitation for his dissertation. Through his research into court-ordered community service, Ramsay finds trouble but also company. All five performances sold out completely.

To find out more about the Lutton Memorial Fund, follow this link:


Have a good Thanksgiving, and we will be back the following Thursday!

-Anna and Miriam

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Throwback Thursday 2

Hi everyone!

It’s Anna and Miriam again, back with another Throwback Thursday.

This week we’re focusing on a student Reading Group.

A portrait of Sappho, one of the nine noteworthy lyric poets of Ancient Greece.

A portrait of Sappho, a noteworthy lyric poet of Ancient Greece.

The Ancient Greek Lyric Poetry Group, 2007-08, discussed poets including Sappho, pictured above. This Reading Group filled a void in Haverford’s course offerings, as no course in recent history had covered Ancient Greek lyric poetry. All students and faculty in the group had reading knowledge of Ancient Greek. The HCAH provided funding for the reading materials and refreshments for weekly meetings. Interested in funding your own reading group? Read on!

For Students:

For Faculty:

See ya next Thursday!

-Anna and Miriam

Photo Credits: “Sappho.” Wikimedia Commons. 12 March 2009. Web. 14 Nov 2013.

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Throwback Thursday 1

Hi, y’all! We’re Anna and Miriam, office assistants in the HCAH. We’re starting a series of weekly posts called Throwback Thursdays highlighting previous activities of the center. This week we’re looking at a student seminar from 2009-10.

Educating Through Animation: Disney as Cultural Pedagogy


This seminar, led by Maggie Goddard ’11, a Religion major and Philosophy minor, explored the societal impacts of Disney’s retellings in relation to race and gender. The seminar drew from multiple sources, spanning the Disney movies themselves to Umberto Eco to Sigmund Freud to the Bible. As a Religion major, Maggie was interested in viewing the Disney franchise as “a kind of secular religion, complete with its own traditions, costumes, rituals, and pilgrimages.” However, she said that the seminar could be approached from many perspectives as, no matter your discipline, Disney represents the universal storytelling of childhood. As Walt Disney himself said, “I do not make films primarily for children. I make them for the child in all of us, whether we be six or sixty.”

We hope y’all enjoyed the first Throwback Thursday, and you’ll hear from us next week!

- Anna and Miriam 


(Photo: McWeeny, Drew. “What to watch for now that Disney owns Lucasfilm.” HitFix. HitFix Inc, 30 Oct 2012. Web. 7 Nov 2013.)

(Quote: Goddard, Maggie. “Educating Through Animation: Disney as Cultural Pedagogy.” John B. Hurford ’60 Center for the Arts and Humanities. Haverford College. Web. 7 Nov 2013.)

(Quote: Disney, Walt. “Walt Disney Quotes.” Notable Quotes. n.p., n.d. Web. 7 Nov 2013.)

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