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| INTRODUCTION AND HISTORY OF THE DEPARTMENT Welcome to Sanskrit and Indian Studies at Harvard. The Department provides students with an opportunity to study the civilizations of South Asia and of related cultures by developing competence in Sanskrit or another South Asian language, and by examining the literary, religious, philosophical, aesthetic, moral and social traditions of that civilization. While the Department is small, the resources available to students at Harvard are not, and include related degree programs and courses in Anthropology, Religion, Linguistics, Economics, Inner Asian and Altaic Studies, Social Medicine, and Near Eastern Languages, among many others. In addition, the Sanskrit Library and the Widener and Houghton Libraries contain reference works, periodicals, and tape recordings of oral recitations, as well as one of the largest collections of Sanskrit and Tibetan manuscripts and printed texts in the West. Sanskrit was first taught at Harvard in 1872, when James Bradstreet Greenough, a Latin grammarian, began offering courses in Sanskrit and comparative philology as Latin electives. Charles Lanman, who began at Harvard in 1880, was the first to preside over the Department in Indo-Iranian Languages, as it was then called. During his tenure, Lanman produced A Sanskrit Reader (1888), a collection of Sanskrit and Indic texts which is still the standard introductory text today, as well as founded The Harvard Oriental Series in 1891. By 1902, as a result of the relinquishing of Aresta and the addition of Pali and Prakrit, the name of the department was changed to Indic Philology. In the following years the Department continued to add instruction in other languages, including Tibetan and Urdu-Hindi, and in subjects connecting with the subcontinent and its cultural traditions, while retaining the study of Sanskrit as the common ingredient in its various graduate degree programs. As a reflection of these additions, the name of the department was changed in 1951 to 'Sanskrit and Indian Studies'. Of the present courses offered by the Department, those in Classical and Vedic Sanskrit give students access to a language that for over three thousand years served to record, transmit, and shape major movements of Indian thought. The courses in Pali make available the primary sources for the Theravada branch of the Buddhist tradition, and those in Tibetan and in Buddhist Hybrid Sanskrit do so for the Mahayana branch. The courses in Urdu-Hindi give instruction in the language of greatest political and practical importance in modern India and Pakistan, and the Department also offers courses in Tibetan, Thai, Nepali, and other regional languages of the subcontinent. Additional courses in Indian Studies teach aspects of South Asian culture and thought without requiring the knowledge of an Indian language. With the establishment of a Chair for Tibetan and Himalayan Studies in 1995, graduate and undergraduate degrees in the field are now offered. | |
| EX CATHEDRA The new semester is about to begin and I trust that all of you return refreshed from the long, in most places, rather warm, summer break. Glad to have you all on board! I should like to take this opportunity to welcome Dr. N. Hines and Dr. S. Virani, who have recently joined our faculty as Preceptors of Urdu-Hindi, and the new undergraduate and graduate students. My special thanks go out to our Departmental Administrator Ms. Jennifer Petrallia who, with her usual expertise and dedication, has so ably held the departmental helm during my absence. I should also hasten to add that this Newsletter is also her brainchild. Thanks also to Associate Dean Vincent Tompkins for being Acting Chair during my leave. I look forward to meeting you all at the departmental reception on September 14 at the Barker Center. Leonard W. J. van der Kuijp | |
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| NEW GRADUATE STUDENTS  Antonia (Holly) Gayley begins her PhD at Harvard after having earned an MA from Naropa University and a BA from Brown. Holly offers the following Thumbnail Sketch of Sikkim: Stepping out in front of a taxi on Mahatma Gandhi Marg, I was lucky for the quick instincts of the drivers here and their ubiquitous honking horns. I had just begun to explore the array of footpaths and staircases that link the zigzagging streets of Gangtok. When the taxi hit, only my left foot fell under the tire. With a purple and green bruise the size of a fist, but no bones broken, I buried myself in the study of Tibetan texts and Sikkimese history, keeping my left foot raised on a chair for the first week. Gangtok, which literally means "hilltop," slants above the Ranipul River at 5,800 feet and faces the scattered villages and terraced fields on the river's rustic eastern bank. On a clear morning, Kanchendzonga, the third highest mountain in the world at 28,156 feet, is visible from every rooftop. Now a bustling city, Gangtok was not always the capital of Sikkim. The first chogyal, or king, of Sikkim was crowned in 1642 at what is now Yuksom. His name was Phuntsok Namgyal, a descendent of the legendary Tibetan prince Guru Tashi, also known as Khye Bumsa, who migrated to the Chimbu Valley in the 13th century and became a powerful political figure, forging ties with the Lepcha chieftain Tetong Tek. In the 17th century, a civil war broke out in Tibet and drove a wave of Tibetans south to forge a new Buddhist kingdom in the land of rice, denjong, later known as Sikkim. There are several competing stories about the origin of this name. In one, the palace built in Yuksom gave Sikkim its name, meaning "new house" in the Limbu language. Since that time, the capital has shifted several times, first to Rabdantse and then to Tumlong, after a series of Nepali invasions in the 18th century, and finally to Gangtok in 1894. On one of my first outings after the taxi incident, I hobbled along Secretariat Road, which circles the old palace and houses the current state government facilities, called Tashiling. From dawn until 6:30 AM, there are young men out doing pushups and yoga in the middle of the street. Middle-aged joggers, with malas in hand, tick off their mantra recitations while getting their morning exercise. I met a biologist in the forestry service, who relaxed his swift pace to speak with me. After describing the ancient forests and rare butterflies of the northern Himalayan regions, he rattled off the names of the major tribes that inhabit present-day Sikkim's 7096 square kilometers. They are Lepcha, Bhutia, Limbu, Rai, Tamang, Newari, Sherpa, Gurung, and Mangar. While all of them are Mongoloid in ancestry, the first three represent the earliest inhabitants of Sikkim, and the others are members of hill tribes in Nepal who started immigrating en masse to Sikkim in the 1890's. The Bhutia, descendants of the 17th century Tibetans immigrants, ruled the country for over three hundred years; yet it is the Nepali population that is now dominant. They constitute over 75% of the current population of almost half a million people. A policy to encourage Nepali immigration was begun by Claude White, the first British Officer appointed to Sikkim in 1889. The British sought to develop the region's agriculture and also weaken its ethnic and religious ties with Tibet. With this influx of settlers, the Lepchas, who are the indigenous people of Sikkim, retreated into the steep ravines of the Dzongu region. This remains a restricted area as the Lepcha homeland. Limbuana, the original home of the Limbu people, had been lost to Nepal during their invasions in the 18th century. A week after this first excursion, I managed to walk the full loop around the palace and to see the annual orchid show with its magnificent array of Sikkim's state flower. The next challenge was the short climb to the palace. Perched on the ridge's crest, overlooking Gangtok, the abandoned palace itself tells the story of a faded Buddhist kingdom. On this placid hilltop, it is difficult to imagine April, 1975, when the Indian army stormed and occupied the palace while a referendum was deciding the kingdom's fate. On May 16th of that year, Sikkim officially became the 22nd state of India. The pro-democracy rioting of the early 1970's, spurred by Kazi Lendup Dorje's India-aligned Sikkim Congress and fueled by the ethnic sentiments of the Nepali majority, had finally succeeded in deposing the twelfth chogyal. Palden Thondup Namgyal had reigned a mere ten years along with his American born queen, Hope Cooke. Now, the palace is deserted and locked, but the royal monastery next-door, called Tsuklakhang, has regular visitors. At all times of the day, old Tibetan women with long braided hair circumambulate the monastery, swirling their handheld prayer wheels. The Buddhist heritage of Sikkim is still evident in its many monasteries, which crown hilltops throughout the landscape. Visible from Gangtok, high on the opposite bank of the Ranipul valley, stands Rumtek Monastery, only 24 kilometers away on a winding road. Before the road existed, Rumtek was built entirely by local volunteers for the 16th Gyalwa Karmapa Rikpe Dorje, who fled the Chinese invasion of Tibet in 1959. Over five thousand Tibetan refugees joined him to settle in Sikkim. Just down the road is old Rumtek, one of three Kagyu monasteries - along with Ralong and Phodong - built by the fourth chogyal Gyurmed Namgyal. After many hours at a desk, my foot finally healed. I had done more work than planned, translating and editing texts with Ringu Tulku Rinpoche. I bade a sad farewell to my wonderful hosts, the Ringu family, who own the Hotel Pomra on Secretariat Road, and headed out of town. The road to Jorethang crosses two major rivers, the Tista and Rangit. Towering above the Rangit is one of the most sacred places in Sikkim, Tashiding Monastery, perched on a lone hill, set apart from the rest of the rolling landscape. From here, it is said that the 9th century tantric master Guru Rinpoche blessed the whole land. Around this central point are four sacred caves, where he meditated; they lie in the four cardinal directions. My friends and I visited the most accessible of the caves in the west called Kadesangphug, the "secret cave of the dakinis." My foot managed to navigate the long flight of steps and shifting bamboo poles of the footbridge over the spring-swollen Rangit. As soon as we crossed the border into West Bengal, the landscape changed. Tea gardens spread across the hillsides, silently attesting to the British annexation of Darjeeling from Sikkim in 1835. Women in sarongs were collecting tea leaves, the famous "first flush" of spring, into woven baskets that hung from a strap over their heads. The mud-plastered houses of Sikkim had given way to wooden cottages, painted in bright blues and greens and topped with corrugated tin roofs. Rhododendron and wild roses grew along the road, and every terrace was loaded with pots of geranium, snapdragon, petunias, and lilies in full bloom. In these bucolic mountain villages, Nepali separatist sentiments and guerilla warfare had raged during the 1980's. During my stay in Sikkim, the GNLF (Gorkaland National Liberation Front) had resumed agitation and called a strike. Traffic had stopped throughout the hill regions, and shops and schools in Darjeeling were closed for almost two weeks. In the end, circumstances had conspired to keep me in Sikkim for exactly a month. Now, as we rose in elevation and rounded a bend in the road, I took one last look back into the afternoon mist towards the rugged landscape of a vanquished Buddhist kingdom. | |
|  James McHugh writes: I first encountered Sanskrit when I went to some lectures on Buddhism during my first degree in Philosophy at Cambridge UK. I was both fascinated and impressed by it all so went on to follow the Sanskrit course there in my spare time. After my degree I did a two-year masters at Oxford in Classical Indian Religion. The teaching and facilities were excellent. I studied Vedic Religion, Buddhism and Tantric Saivism amongst other things. For my dissertation I did a study and translation of Netratantra 19 - about exorcism, possession and demonology. I recently spent some time in Mexico where I wrote articles for an online restaurant guide in Leeds in Yorkshire. Yorkshire, where I'm originally from, is a very underrated place. I was very happy when Harvard accepted me as it will be amazing to be able to spend the next few years pursuing the things I find most interesting. I look forward to meeting everyone. | |
|  Cameron David Warner is originally from Wayzata, Minnesota, and graduated in 1997 from Swarthmore College with majors in Religion and Biology. After travelling to India and Nepal, he began studying at the Harvard Divinity School in the summer of 1999. In addition to focusing in Buddhist Studies, the Tibetan and Sanskrit languages, Cameron was also involved with the Harvard Buddhist Community, the Harvard Buddhist Studies Forum, and the Committee to Select the Inaugural Hershey Chair in Buddhist Studies at Harvard Divinity School. After graduating from the Divinity School this past Spring, Cameron spent the summer conducting research at the University of Tibet in Lhasa. Cameron's current area of interest is the early history of the Sa skya lineage. | |
| NOTES ON SOME CONTINUING STUDENTS Erik Braun, PhD candidate, studied the Oriya language this summer in India through the American Institute of Indian Studies. Based in Bhubaneswar, the capital of the state of Orissa, he also traveled about the region to sites relevant to his academic interests. He attended (along with 400,000 others) bahuda, the return of Lord Jagannath to the Puri temple, visited the recently excavated tantric Buddhist monasteries at Udayagiri and Lalitagiri, and examined the Asokan rock edicts at the Kalinga battle site. At the end of the program, Erik traveled further afield in India, exploring Sarnath and falling off a camel in the middle of the Thar desert. Nathan Hill, Concentrator '02, writes: Feeling alienated from the culture that spawned me, I spent last fall studying mathematics at Ecole Polytechnique in France, where I quickly reconfirmed that despite my pleasure in math, I am bereft of skill therein. I did learn a great deal of mathematics and ate some excellent food. Along came a blue fairy which suggested ($$$) I spend the next semester in Nepal at the Rigpe Dorje institute improving my Tibetan. The school was filled with French and Germans affording practice in many tongues. I was a bit disappointed with the level of textual criticism practiced at the institute, but the intensity was helpful and the instructors knowledgeable. There I met the beautiful and mysterious Holly Gayley, who despite her subscription to the heretical gZhan-stong view of the ultimate, is a charming and intelligent young lady, whom the Sanskrit department should be proud to welcome. I will humbly take full credit for dissuading her from attending a competing university, and telling her many wonderful things about our Sanskrit department. We both had the immense pleasure and surprise of interrupting Professor van der Kuijp's vacation when he visited Kathmandu. And the two of us spent many an afternoon enjoying the panoply of sartorial products, available in Baddha and environs. So look forward to seeing us display the new Kathmandu Tibetan fall line up in your classes this fall. Justin McDaniel, PhD candidate is one of twelve GSAS students to receive a Fulbright in 2001. The grant enables Justin to conduct a study of the relationship between traditional medieval Buddhist educational texts and their role in the preservation of Northern Thai language and culture. Justin will focus on the heritage in Northern Thailand, stemming from the medieval period, of producing unique anthologies of Buddhist texts used to instruct nuns, monks, and the laity. These texts offer early evidence of the use of the vernacular, rather than the more prevalent use of the classical international language of Pali. Justin aims to learn how these texts are employed today, as part of the larger question of how texts can be adapted and made to fit a particular time and place, while also maintaining a position in the larger Buddhist world. He will be collecting and reading Pali, Lao, and Thai manuscripts at the National Library in Bangkok, Wat Borworniwet in Bangkok, the Pali Text Society Manuscript Library in Nonthaburi, Chian Mai University, the National University of Laos, the National Library of Laos, and at several monastic libraries in northern Thailand and Laos. He plans to work with several local scholars, write the prospectus for his dissertation, as well as complete the bulk of the dissertation research. Eric Mortensen, PhD candidate, has returned from a year in Yunnan, Tura & Mongolia. He spent the year based in Lijang, studying Naxi language and searching for bird divination manuscripts. He will spend this year writing his dissertation and teaching for the EAS department. Gray Tuttle, PhD candidate, was awarded the Weatherhead Center for International Affairs Sidney R. Knafel Dissertation Completion Fellowship. This grant provides Gray with a position in the Graduate Student Associate Program, office space, conference funding, and the opportunity to be involved in the intellectual life of the center. This year, Gray will also serve as a tutor for the EAS department. Joyce Varughese, Concentrator '02, received the William H. Overholt Summer Travel Grant as well as funding from the Leila Sobin Fund, both of which are sponsored by the Harvard University Asia Center. Joyce spent the summer doing fieldwork for a senior honors thesis (A.B. in Indian Studies). Her research, in a Kerala village, focused on the different forms of medicine utilized in the village and whether one's religion directs one's course of action in seeking treatment. | |
| ALUMNI UPDATES Pochi Huang (PhD 2001) starts this fall in his new position of assistant professor in the Graduate School of Religious Studies at National Chêng-Ch-ih University in Taipei, Taiwan. Pochi will teach three courses: Elementary Sanskrit, Major Themes in the Study of Hinduism, and The Representation of History and Myth as Ideological Configuration in Ancient Israelite, Indian and Chinese Religions. Prabha Reddy (PhD 2000) received a two-year Andrew W. Mellon Postdoctoral Fellowship in Religion (2001-03), and she is appointed as a Visiting Assistant Professor in the Department of Religion at Northwestern University in Chicago. In addition to working on her dissertation publication, Prabha will be teaching courses in South Asian Religions and Sanskrit Literature at Northwestern. Currently, Prabha is teaching a course on Indian Temple Religion in George Washington University's Religion Department and presented a paper on Srisailam's Lotus Circumambulation Ritual for the department's South Asia Seminar. Prabha's paper "Unfolding Srisailam's Lotus Mandala: An Analysis of Textual, Geographical and Ritual Imagery," has been accepted for the American Academy of Religion Conference 2001 panel on "Custodial Rites: The Conservation and Historiography of Pilgrimage Centers in India." She is also reviewing Corinne G. Dempsey's Kerala Christian Sainthood: Collisions of Culture and Worldview in South India (Oxford Press, 2001) for the International Journal of Hindu Studies. Kurtis Schaeffer (PhD 2000) graduated from the department with a degree in Tibetan and South Asian Religions. His dissertation was dedicated to the stories of a popular Buddhist saint in Tibet. Kurtis is currently assistant professor of Asian Religions in the Religious Studies Department at the University of Alabama. Presently he is writing a book on the autobiography and life of a medieval Tibetan Buddhist nun. | |
| DEPARTMENT ASSOCIATES Kevin McGrath (Harvard PhD 2001) A recent graduate of the department, Dr. McGrath is preparing his dissertation, The Sanskrit Hero, for publication. He is also beginning work on his second book, a study of the role and function of women in epic Mahabharata, examining kinship, heroism, and narrative forms as they concern the feminine. Manideepa Patniak wrote the grammar of a Munda language for her PhD from Delhi University which she was awarded in 2001. Dr. Patniak also wrote the grammar of the Oriya language which will soon be published by Curzon. During her stay at Harvard, Dr. Patniak will write the grammar of a South Munda language in cooperation with Prof. Witzel. Gene Smith The article One for the Sages, written by Michael Paulson, appeared in the Boston Globe on August 20, 2001. The article is reprinted here, in its entirety, with kind permission of the Boston Globe. CAMBRIDGE - Crammed into bookshelves and piled onto tables, about 10,000 long, narrow tablets wrapped in red and gold fabric pack the corners of a North Cambridge duplex. Printed from hand-carved wood blocks by monks over the last millennium, these looseleaf books of mulberry-husk paper feature, in ornately lettered and occasionally illustrated Tibetan characters, the mystical poetry of Milarepa, the astrological theories of Asian scientists, and the religious teachings of the great lamas of the ages. Over four decades as an itinerant archivist with a passion for preservation, a Mormon convert to Buddhism named E. Gene Smith has amassed a rare collection of the endangered Tibetan Buddhist canon: some original writings of Buddha, early commentaries by Indian Buddhists, and the writings of Tibetan Buddhist sages over the last 12 centuries. ''This is the best library of Tibetan works in the country, and it is a hugely wonderful resource for students of Tibetan,'' said Janet Gyatso, who next month is to become the first chair of Buddhist studies at Harvard Divinity School. ''Every Western Tibetologist consults Gene Smith.'' Now, Smith is hoping to scan the thousands of volumes onto the Internet before he dies - at which point, he has decided, the collection should be sent to China. At the moment, he doesn't even have a broadband connection to the Internet, and he is sleeping on a bed sandwiched between bookshelves, hoping that his library lasts long enough for him to convert the collection he has grandly named the Tibetan Buddhist Research Center into a true resource for spiritual and scholastic seekers. ''These books offer insights into methods of transformation of the self, and knowledge of the history and culture of a people,'' Smith said. ''Hopefully the collection can improve the way we study Tibet in Western universities.'' Smith, whose arrival in Cambridge is the latest step in a 65-year global odyssey that began in Utah, is not an academic, but he is credited by university Tibetologists with having saved much of Tibetan literature. Tibetan books, which are generally printed in looseleaf form, often existed only as single copies at monasteries, and they were already suffering the ravages of physical degeneration when the Chinese began destroying books during the Cultural Revolution of 1966 to 1976. In his years traveling and working throughout Asia, Smith persuaded the few surviving monastic printeries to dust off the hardwood blocks into which Tibetan books have been carved since centuries before Gutenberg and to print fresh copies for Western eyes. ''Gene is the single most important person outside of Tibet in terms of preserving and facilitating the distribution of Tibetan literature,'' said David Germano, a professor of Tibetan studies at the University of Virginia, who said the literature is one of the most important sources for understanding the political, military, and religious history of much of Asia. ''He is probably the best-read Tibetologist in the world, and he is the most important person behind the Tibetan collections of university libraries around the US.'' Smith credits his desire to avoid the Vietnam War with leading him on his unusual journey. He was born into a Mormon family that traces its ancestry to Hyrum Smith, the brother of Joseph Smith, who was the founder of the Church of Jesus Christ of Latter-day Saints. The brothers were slain by an anti-Mormon mob in Illinois in 1844. A self-described hippie attempting to dodge the Selective Service System, Smith turned down a chance to attend West Point and instead took off for New York, taking a job as a laboratory technician and pursuing an interest in Tibetan that had been sparked by reading popular books that referred to Tibetan Buddhism. Although he now sees his initial interest in Buddhism as a rebellion against Mormonism, he also sees similarities between the two faiths, particularly with their strong emphasis on revelation. He studied at a variety of schools - Adelphi University, Hobart and William Smith colleges, the University of Utah - before landing at the University of Washington, where he wound up living with and working for a group of Tibetan exiles who had fled Tibet with the Dalai Lama in 1959. Smith apprenticed himself to a lama who suggested he go to Asia, so in 1968, after a brief sojourn in Holland to study Sanskrit, he moved to India. And there he took the step that led to his present post: He took a job with the Library of Congress. For 17 years in India, Smith was responsible for acquiring Tibetan works for the United States. He scoured the archives of struggling monasteries and paid the monks to print fresh copies of ancient works for the Library of Congress, US universities, and his own growing personal collection. He came up with a method of cataloging and describing the works - a complex job for American libraries because they often contain works by multiple authors. ''We didn't know what was there - there were no library catalogues, and each library had its own collection, so now we have fragments,'' Smith said. ''I suppose we have 10 percent of what once existed, but 80 percent of what was well known.'' The Library of Congress moved Smith to Jakarta and then Cairo in the 1980s and 1990s - today he speaks Arabic, Indonesian, Mongol, Sanskrit, and Tibetan - but everywhere he went he hauled his personal library of Tibetan works, which grew over the years. In 1959, he acquired his first Tibetan book - the songs of Milarepa, a mystic poet of the 11th century - and his collection now includes such unique items as an original set of impressions from the late 13th-century blocks carved at the order of the widow of the Yuan dynasty emperor Khubilai. In 1997, after a brief detour in New York, he settled in Cambridge, and last spring he opened the doors to his Tibetan Buddhist Resource Center (www.tbrc.org). He has set up a board led by another Harvard Tibetologist, Leonard W.J. van der Kuijp, and is now trying to raise money for his effort to provide access to his collection over the Internet and to create a database that enables easier use of that collection. ''Gene is the ultimate - he got books published that otherwise would have just vanished, he made the books accessible and wrote excellent scholarly introductions which are used even now, and he would mentor any American or European Tibetologist beginning their careers,'' said Susan Meinheit, a Tibetan specialist at the Library of Congress. ''Gene is probably the greatest Western scholar of Tibetan literature, and the database is really like having his mind online.'' ©The Boston Globe Mariko Walter (Harvard PhD '97, IAAS) In conjunction with her teaching post as assistant professor at the University of New England, Dr. Walter will work in tandem with Professor Witzel on the Encyclopedia of Shamanism. Dr. Walter is the primary editor for the South Indian, Nepalese and Eurasian articles of the encyclopedia. While an Associate, Dr. Walter will also complete her article in Cultural Mapping: Electronic Cultural Atlas Initiative (ECAI). This project tags cultural data such as linguistic evolution, burial practices, artwork and political biographies, and high-tech Geographic Information system maps. | |
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|  The Sanskrit Library (Widener A), now has new heating, ventilation, air conditioning, and sprinkler systems. It also has a new lock - please contact the librarian Erik Braun (ebraun@fas) should you need a key. Further, kindly forward you suggestions to Erik regarding library acquisitions as we are pleased to report that the Department now has funding for both purchases and preservation. | |
|  The Mahabharata Reading Group has been meeting for nine years on a weekly basis and covers up to sixty slokas a week. All are welcome to join, participate, or just to audit. The Mahabharata Reading Group will meet in the Sanskrit Library on Tuesdays at 4:00. Kindly contact Dr. Kevin McGrath (kmcgrath@fas.harvard.edu) with questions. | |
| Academic Calendar 2001-2002 FALL TERM Classes Begin Sept 13 *Columbus Day Oct 8 *Veteran's Day Nov 12 *Thanksgiving Recess Nov 22-25 *Winter Recess Dec 14-Jan 1 Fall Reading Period Jan 2-13 *Martin Luther King Day Jan 21 Midyear Exams Jan 14-23 SPRING TERM Classes Begin Jan 30 *President's Day Feb 18 *Spring Recess Mar 23-31 Spring Reading Period May 4-15 Final Exams May 16-24 *Memorial Day May 27 Commencement June 6 Summer School June 24-Aug 16 *University Holiday | |
| Degree Application Deadlines For the November 21, 2001 degree: Submit Degree Application by August 15, 2001 Submit Thesis and Certificate by October 5, 2001 For the March 20, 2002 degree: Submit Degree Application by Dec. 3, 2001 Submit Thesis and Certificate by January 25, 2002 For the June 6, 2002 degree: Submit Degree Application by April 1, 2002 Submit Thesis and Certificate by May 24, 2002 | |
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