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CU ��Ĵ�ý scholar tracks Hindu nationalism’s global disguise

Rachel Sauer — Thu, 11 Jun 2026 22:15:45 +0000

CU ��Ĵ�ý scholar tracks Hindu nationalism’s global disguise Rachel Sauer Thu, 06/11/2026 - 16:15

Cody DeBos

Ethnic studies Professor Nishant Upadhyay delves into the gap between image and reality in Hinduism

Hinduism, like most religions, has a reputation.

According to Nishant Upadhyay, a ��Ĵ�ý associate professor of ethnic studies, it is tied to a deep and ancient reverence for the natural world and offers a peaceful, colorful alternative to the spiritual traditions many Westerners grew up with.

For Upadhyay (they/them), that reputation poses a problem.

Nishant Upadhyay, a CU ��Ĵ�ý associate professor of ethnic studies, notes that Hinduism, like most religions, has a reputation.

“Hinduism has this reputation, especially in a place like ��Ĵ�ý, where it’s seen as this religion that’s environmentally friendly, animal friendly, cares about women and queer folks, cares about peace and non-violence,” they say.

“But it has always been deeply caste-ist and patriarchal,” Upadhyay adds.

That gap between image and reality is at the heart of Upadhyay’s new paper, published in the Amerasia Journal, which traces a pattern of right-wing Hindu diaspora organizations forging “solidarities” with Indigenous peoples across the U.S., Canada, Australia and New Zealand.

They argue these gestures are not acts of genuine allyship, but more calculated moves in service of Hindu nationalism, a political ideology with a far different agenda than the one being advertised.

“We have to be very careful when Hindu nationalists use this framework of indigeneity because this is deeply fraught and violent. We can’t come here and say Hindus are in solidarity when Hindus are actually oppressing indigenous, caste-oppressed and Muslim communities in India,” Upadhyay says.

Indians on Indian lands

Upadhyay, associate chair of Graduate Studies in CU ��Ĵ�ý’s Department of Ethnic Studies, is also the author of Indians on Indian Lands: Intersections of Race, Caste, and Indigeneity. The book was recently awarded “Outstanding Contribution in Social Sciences” by the Association of Asian American Studies. Their recent work is a continuation of the book that closely examines the proliferation of the Hindu nationalist movement in the diaspora.

To understand Upadhyay’s argument, it helps to understand the landscape in which their work is taking place.

“I’m looking at more recent formations of the diaspora in the last 100 years to North America, which is a very different form of migration than indentured labor migrations of South Asians to the different colonies under the British empire,” Upadhyay says.

“My focus is more on folks who are willingly moving with caste, class and religious privileges, capital and mobility. A lot more ‘skilled’ workers have moved more willingly in the past several decades, mostly to North America, Western Europe and Australia,” they add.

Upadhyay argues that dominant-caste Hindu immigrants in the U.S. and elsewhere aren't simply racialized minorities navigating racism in white settler states. Rather, in the way these communities relate to the lands they now inhabit, Upadhyay likens them to settlers rather than allies of indigenous peoples.

“Because India was able to become independent in 1947, when we move here, we are racialized, but we don’t really understand the realities of violence that indigenous communities continue to face,” they say.

Hindu nationalism further complicates the picture.

“The Hindu nationalist ideology is about a century old. The project claims that India should only belong to Hindus, specifically dominant caste Hindus, and anyone who’s not a Hindu should not be part of it,” Upadhyay explains. “So the violence is targeted primarily at Muslim and Christian communities in India.”

“Saffronwashing is a way to talk about how Hindu nationalists normalize and make invisible the violences perpetuated against caste-oppressed, indigenous and religious-minority communities in India. They portray Hinduism as environmentally friendly, peace-loving, non-violent, yoga-loving, colorful festivals and spicy food,” explains CU ��Ĵ�ý scholar Nishant Upadhyay.

Under Indian Prime Minister Narendra Modi, now in his third term, that ideology has become deeply entrenched in Indian political and social life. Upadhyay says it has also traveled with the diaspora.

A familiar playbook

The attempts at allying with indigenous communities Upadhyay examines follow a similar script.

In 2016, during the Standing Rock protests of the Dakota Access Pipeline, Hindu American organizations issued statements claiming kinship with the Standing Rock Sioux.

“Hindu nationalist groups started coming out with these statements saying, ‘We are indigenous to India, and we were colonized by the British. You are indigenous, and you’ve been colonized by the Europeans and the American state. So, we understand your struggles, and we want to be in alliance with you,’” Upadhyay recounts.

The pattern repeated when unmarked graves of Indigenous children were discovered at former residential school sites in Canada, and again when Native Hawaiian protectors rallied against the construction of a massive telescope on the sacred summit of Mauna Kea. In Australia, Hindu organizations point to DNA studies suggesting genetic links between Indian and Aborigine populations as evidence of ancient kinship.

Each gesture, Upadhyay argues, is a form of what they and other scholars call “saffronwashing”—a term borrowed from the similar logics of greenwashing and pinkwashing.

“Caste is very important to think about and name. … This is a longer genealogy of violence that dominant caste Indians have imported with themselves when they’ve come here. So, it’s a conversation we need to be having much more proactively and keep fighting against,” says Nishant Upadhyay. (Photo: Wikimedia Commons)

“They project these cultural things about Hinduism but erase the violences that hide beneath those cultural practices.”

For Western audiences unfamiliar with caste, the danger in these solidarity gestures may be hard to see. That disguise is the problem.

Caste is among the oldest systems of structural oppression in human history. It predates European colonialism by thousands of years and extends well beyond the borders of India and Hinduism.

For Hindu nationalists in the diaspora, the goal, Upadhyay says, is to normalize and mainstream themselves. Within progressive spaces, interfaith coalitions and anti-racist organizing, Hindu nationalist messaging can be normalized, and any criticism of India’s treatment of its own minorities can be suppressed. In the last decade, there have been cases of diasporic Hindu nationalist groups going after scholars, writers and activists critical of the Hindu nationalist regime in India, caste violence, Islamophobia and the occupation of Kashmir.

Already, Upadhyay points out, Hindu nationalist influence has shaped K-12 textbook battles, hiring cultures in Silicon Valley and the political landscape at the highest levels of American government across both parties.

“This impacts all of us,” they say.

What real solidarity looks like

Upadhyay is careful to distinguish the solidarities they critique from others that they see as genuine and decolonial. Kashmiri, Tamil, Punjabi, Dalit and Tibetan diaspora communities, they argue, have modeled a fundamentally different approach rooted in an honest acknowledgment of their own position, histories and complicities.

“We left our homelands because our people are oppressed and now we are refugees or immigrants here, but we have also become settlers,” they say, describing the framework these communities embrace. “That’s a very different articulation and practice of solidarity.”

At its core, the question is whether a community treats its own suffering as unique and self-contained or accepts its connection to a broader web of struggle and liberation.

For Upadhyay, only one of those orientations can sustain real solidarity.

“We can learn from these decolonial frameworks where interlinking of oppression and liberation is at the forefront,” they say.

That work, Upadhyay says, begins at home. The task they set for themselves, and for others in dominant-caste diaspora communities, is to look inward first.

“We have to examine how caste, race and indigeneity have shaped our own privilege before presuming to stand beside those whose lands and lives remain on the line,” Upadhyay says. “We have to fight together because our liberation is interconnected.”

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Ethnic studies Professor Nishant Upadhyay delves into the gap between image and reality in Hinduism.

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Top photo: Flags of the Party flags of India's conservative Bharatiya Janta Party (BJP) and Shiv Sena. (Photo: Al Jazeera English/Wikimedia Commons)

Can evolutionary rescue help even long-lived species from going extinct?

Rachel Sauer — Tue, 09 Jun 2026 17:44:14 +0000

Can evolutionary rescue help even long-lived species from going extinct? Rachel Sauer Tue, 06/09/2026 - 11:44

Tiffany Plate

Two CU ��Ĵ�ý researchers are helping clarify how species’ populations with longer lives can still adapt to a changing climate

Our warming climate is leaving many plant and animal species with a choice: either adapt, find a new home or risk extinction. Fortunately, throughout the history of life on Earth, a concept called evolutionary rescue has stepped in to help species adapt to new environments and climates.

Evolutionary rescue is a biological process where natural selection favors the individuals of a species that carry genetics best suited to the new climate. These individuals are more likely to survive and reproduce and are therefore able to better propagate future generations to ensure survival of the species.

Scott Nordstrom (left) earned his PhD from CU ��Ĵ�ý in 2023 under the advisorship of Brett Melbourne. (right), professor of ecology and evolutionary biology (Left photo from Scott Nordstrom; right photo from Brett Melbourne)

For example, a smaller bat may be better able to weather a hot summer with multiple heat waves. Or a monkeyflower that's better able to retain water in its leaves may have a better chance of surviving a megadrought. These genetic anomalies help move the population toward survival, instead of extinction.

In the face of anthropogenic climate change, however, conservationists are worried that species with the longest life spans—like giant pandas, elephants, or sequoia trees, for which new generations take years to decades—will be too slow to adapt and avoid extinction.

A mathematical model developed by Scott Nordstrom (PhDEBio’23) proved that that’s not always the case, however. As part of his doctoral dissertation, Nordstrom, in partnership with Brett Melbourne, a ��Ĵ�ý professor of ecology and evolutionary biology, set out to determine just how true it was that long-lived species were resigned to their fate. Their findings were published in The American Naturalist in May 2026.

Their model contributes to conversations about conservation, especially when it comes to extinction concerns. “A lot of the more endangered species or the populations that are at higher risk of extinction tend to be longer lived,” says Nordstrom. “So, it's especially relevant for thinking about conservation.”

Shifting focus: From flour beetles to tortoises

Before taking on this project, Nordstrom and Melbourne had been working with colleagues at Colorado State University to understand the evolutionary rescue patterns of flour beetles, which live for about a month before a new generation is birthed.

“We found that genetic diversity of the population is really critical for allowing rapid adaptation to occur,” says Melbourne. “And that got us thinking about how things could be really different for longer-lived species.”

Large tree species, like the Giant Sequoia, can live for thousands of years, but are now more endangered than ever due to increased wildfire activity in the American West. (Photo: Pexels)

The researchers set out t try to understand how relevant their findings were to species with longer lives.

Experimental work tracking the genetic variations in generations of long-lived species was not possible, however, so the pair created the next best thing: A flexible mathematical model and computer simulations that would allow them to map out potential evolutionary patterns of these species.

For each simulation, they input a sample population into the model, using “good” environmental factors (i.e., the climate that they were already adapted to). Then they switched those factors to “bad” (i.e., a climate with warmer temperatures or less water).

“Each individual’s survival depended on how well it was adapted to its environment, so when the environment shifted from good to bad, survival was low and the populations started shrinking,” says Nordstrom.

“But because there was genetic variation within the populations, some individuals were slightly better adapted to the bad environment, and those individuals were more likely to survive and pass on their genes, allowing the population to adapt,” he adds.

When nurture beats nature

Through their simulations, Nordstrom and Melbourne were also surprised to find that long-lived species can experience a complicated evolutionary dynamic in which a population’s traits seem to decouple from their genetics. In these cases, some random environmental event has affected an organism's trait in a way that turns out to be an advantage in the changed environment.

For example, an American alligator might be genetically predisposed to weigh 600 pounds but actually weighs 400 pounds because environmental factors impeded its growth in early development. Perhaps the alligator was born in a drought year, when typical prey like fish and turtles were scarce.

Ultimately, that smaller alligator may be able to survive heat extremes better in a hotter climate, thus slowing the rate of population decline. And because they are long-lived (up to 50 years), there is a good chance that there will be multiple small alligators in a population at once, thus changing the composition of that population in a way that slows the rate of population decline, allowing adaptation time to catch up and prevent extinction, the researchers speculate.

Researchers have long thought that species like the American alligator, which can live up to 50 years, are less likely to benefit from evolutionary rescue to help them adapt to changes in the climate of their habitats. (Photo: Unsplash)

Interestingly, those chances are much less likely to occur to short-lived species like flour beetles. Nordstrom says that’s because their short life spans don’t allow for their non-genetic phenotypic variation (like that seen in the undersized alligators) to remain in the population as time progresses; instead, only their genes are passed on to their offspring, and their offspring will thus not inherit their size advantage.

“The flour beetles just mate once and pass their genes forward,” says Nordstrom. “Next generation, repeat.”

That means that natural selection occurring within a generation can be important for evolutionary rescue in long-lived species. Previously, it was speculated that only evolution between generations determined whether populations could adapt to new conditions in time.

“This process of rescue is one part evolution and one part demography,” says Nordstrom. “In the race of evolution versus demography, this definitely helps the demography because it slows down population decline.”

He adds that this will be surprising to researchers who have up to this point only considered the evolutionary component here. “But we showed that the demography is actually super important, too.”

While Nordstrom and Melbourne can’t say that all long-lived species will benefit from their demography, Nordstrom says it’s important for future researchers and conservation managers to know that evolutionary rescue is not out of the question for endangered species like pandas and bison.

“Maybe it's a little bit more complicated than we thought,” says Nordstrom. “But this is the first major study finding that it’s not necessarily true that slower generational turnover guarantees that adaptation and evolution will be slower.”

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Two CU ��Ĵ�ý researchers are helping clarify how species’ populations with longer lives can still adapt to a changing climate.

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CU ��Ĵ�ý co-sponsors Holocaust studies workshop in Berlin

Rachel Sauer — Tue, 09 Jun 2026 01:46:05 +0000

CU ��Ĵ�ý co-sponsors Holocaust studies workshop in Berlin Rachel Sauer Mon, 06/08/2026 - 19:46

The two-day workshop will bring together scholars and students from around the world to assess the state of Holocaust studies in the mid-2020s

The ��Ĵ�ý is co-sponsoring an international conference assessing the state of Holocaust studies in the mid-2020s, discussing achievements, shortcomings and prospects.

Along with Technische Universitat Berlin (Technical University of Berlin) and the Barenboim–Said Akademie in Berlin, CU ��Ĵ�ý will help welcome students and scholars of the Holocaust from around the world to a two-day workshop Tuesday and Wednesday at the Barenboim–Said Akademie.

What: Assessing the State of Holocaust Studies in the Mid-2020s: Achievements, Shortcomings, Prospects

When: June 9-10

Where: Barenboim-Said Akademie in Berlin, Germany

Learn more

Thomas Pegelow Kaplan, professor and Louis P. Singer Endowed Chair in Jewish History in the CU ��Ĵ�ý Department of History, will give the workshop opening lecture, focusing on practicing Holocaust studies in times of uncertainty.

A central focus of the conference is an awareness that while Holocaust studies, over the past 50 years, had developed from a marginal field into a vibrant international discipline, the last Holocaust eyewitnesses will be passing in coming years. With this passing, conference organizers note, contemporary history is becoming history, while at the same time the field faces new challenges: from politicized debates and attacks on scholarship to the reverberations of wars and conflict, which are prompting scholars worldwide to partially reassess the Holocaust in both its historical and contemporary dimensions.

The workshop aims to bring together leading international researchers at various career stages to assess the current state of Holocaust studies critically, asking: What has been achieved? What remains unresolved? What new directions are emerging?

CU ��Ĵ�ý’s involvement in the workshop continues to build on international collaborations that saw, in Fall 2025, the creation of a tri-university graduate course on modern German-Jewish ego-documents, or autobiographical writings, team-taught by faculty across CU ��Ĵ�ý, the Open University of Israel (OUI) and the Center for Research on Antisemitism (ZfA) at the Technical University Berlin (TU Berlin).

The course brings together students and professors from the United States, Israel and Germany to partner on collaborative research, including an intensive, eight-day in-person seminar in Berlin.

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The two-day workshop will bring together scholars and students from around the world to assess the state of Holocaust studies in the mid-2020s.

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Rethinking marriage—and divorce—in Muslim Indonesia

Rachel Sauer — Mon, 08 Jun 2026 19:25:26 +0000

Rethinking marriage—and divorce—in Muslim Indonesia Rachel Sauer Mon, 06/08/2026 - 13:25

Bradley Worrell

CU ��Ĵ�ý sociologist Rachel Rinaldo’s research uncovers how Indonesian women are re-shaping marriage and its end within Islamic law, with implications far beyond Southeast Asia

When Rachel Rinaldo, a ��Ĵ�ý sociology associate professor and the faculty director of the Center for Asian Studies, first began studying gender and social change in Indonesia nearly 25 years ago, she entered a field already shaped by deep-seated assumptions.

“There is a common idea in academic literature and media discussions that changes in the developing world are mainly due to ideas imported from the U.S. or Western Europe,” she explains. “That narrative underplays the more internal dynamics of social change.”

Rinaldo’s recently published research paper, “I Have a Right to a Better Imam,” challenges that Western-influence narrative as it relates to Indonesia, instead revealing a much more nuanced and local story.

Rachel Rinaldo, a CU ��Ĵ�ý associate professor of sociology and faculty director of the Center for Asian Studies, first began studying gender and social change in Indonesia nearly 25 years ago.

Indonesia—the world’s largest Muslim-majority country—offers an especially rich case for understanding changing family dynamics, Rinaldo says. With a population that is roughly 90% Muslim and shaped by a mix of longstanding local traditions, economic transformation and evolving religious interpretations, she says it presents a unique environment in which the meaning of marriage—and the decision by women to end it—is being renegotiated.

“One of the things I argue in the article is that religions are always shaped by the societies where they are adopted. Christianity, for example, looks different in Brazil compared to Italy. The same is true for Islam—it looks different in Indonesia versus, say, Egypt,” she says. “In Southeast Asia, there has long been a social structure that gives somewhat more power and agency to women, particularly in marriage. Women have historically had more say, and it’s also been more common for women to work outside of the home.”

This longstanding pattern has influenced how Islamic norms are interpreted in Indonesia, producing a version of Islamic family law that—while not fully egalitarian—is more progressive compared to other Muslim-majority countries, Rinaldo says.

Today, Indonesia’s legal system includes Islamic family laws that apply to its Muslim citizens. These laws establish clear frameworks for marriage and divorce, while also reflecting tensions between traditional gender roles and growing expectations of partnership and mutual responsibility.

Rethinking the origins of change

Through her interviews with several Indonesian women, as well as observations in Islamic courts, Rinaldo says she has found little evidence that Western cultural models were the primary drivers of change. Instead, she says the women she interviewed described a gradual shift in expectations rooted in their own understanding of marriage, religion and personal autonomy.

Crucially, these changing expectations are tied to how women interpret Islamic law—not as a rigid system that confines them, but as a set of principles that can justify their desire for a more equitable partnership, Rinaldo says.

Perhaps the most surprising finding of Rinaldo’s research is the role Islamic courts play in Indonesia, many of which are overseen by female judges. Contrary to common assumptions that such institutions are uniformly conservative or patriarchal, Rinaldo says the courts today tend to be pragmatic.

“What struck me was that judges in Islamic courts were fairly sympathetic to women’s concerns. They emphasized that marriage should be a partnership, and that lack of support—financial or emotional—from husbands was a valid issue,” Rinaldo says. “The idea of a more companionate marriage was embedded in legal thinking … and how legal and religious frameworks were being interpreted locally.”

Economic change has played a critical role in enabling this cultural shift in Indonesia, says CU ��Ĵ�ý researcher Rachel Rinaldo. As Indonesia’s economy has grown, more women have gained access to education and paid employment. (Photo: Lek Nikto/Unsplash)

Rather than attempting to keep marriages intact at all costs, Rinaldo says many judges see their responsibility as arbitrators of outstanding issues resulting from the dissolution of the marriage.

“Judges told me that by the time cases reach them, marriages are often already over, so their role is to facilitate resolution rather than reconciliation.”

Gender differences in divorce law

Despite certain progressive aspects of Indonesian family law, Rinaldo says the country’s legal framework still treats men and women differently when it comes to divorce.

Men can initiate divorce relatively easily, often without needing to provide a specific reason. Women, by contrast, must file a formal case and cite one of several legally recognized grounds for divorce. Rinaldo says these grounds include violence, abuse, financial neglect and even “disharmony”—a broadly defined category that essentially allows women to argue that the relationship is not working.

While this requirement might seem restrictive, Rinaldo says women have become increasingly adept at navigating the system. Many women understand the legal criteria and present their cases in ways that align with judicial expectations, she explains.

Some women even draw on religious arguments, pointing to their spouse’s bad behavior—such as drinking, gambling or neglecting prayer—as evidence that their husband is not living up to his obligations, Rinaldo says.

“Women sometimes use that strategically, knowing judges would respond negatively to behaviors such as drinking or gambling,” she says. “At the same time, religion is an important source of meaning for many women, so these issues were also genuine sources of conflict.”

Evolving expectations for marriage

Underlying these various legal strategies is how women have come to think about marriage itself, Rinaldo says. A recurring theme in Rinaldo’s interviews was dissatisfaction—not with marriage as an institution—but with how it was being lived in their own lives.

“Many women felt their husbands weren’t contributing enough,” she explains. She says the lack of support extended beyond finances, which were historically the husband’s responsibility. In one example, a woman described reaching her breaking point when her husband refused to help care for their children. “She was like, ‘These are our kids; we’re supposed to be doing this together,’” Rinaldo recounts.

Rinaldo notes the women she spoke with were not demanding perfectly equal relationships, but she says they did expect that the marriage involve shared responsibility. When that expectation was not met, she says, it often became a turning point for the relationship.

Economic change has played a critical role in enabling this cultural shift in Indonesia, Rinaldo says. As Indonesia’s economy has grown, more women have gained access to education and paid employment. She says this has expanded their options while also reducing the monetary risks associated with divorce.

In Indonesia, the term "imam" typically refers to a Muslim religious leader. However, in marriage, some Muslim women use it to describe their husbands. (Photo: women at mosque in Jakarta, Indonesia. Mohammed Alim/Pexels)

In some cases, women are the primary earners in their families, which can fundamentally reshape the power dynamics in a relationship. Meanwhile, the experience of divorce tends to differ depending upon Indonesian women’s socioeconomic status. Among lower-income women, divorce is often handled pragmatically, while for middle-class women the process is often more complicated because it often involves shared property and assets, Rinaldo says.

“They really need the assistance from the court to help unwind that kind of situation,” she explains.

From shame to relief and finding family support

Despite various challenges, Indonesian women who divorced their husbands told Rinaldo they ultimately do not regret their decision. While a few expressed feelings of shame—particularly in relation to family expectations—the most common feeling was one of solace.

“I would say the predominant feeling was one of relief,” Rinaldo says.

Regarding their specific motivations for seeking a divorce, Rinaldo says a number of the women told her they did so because they were concerned about exposing their children to unhealthy marital conflict or dysfunction. “They didn’t want that to be the model of marriage that their children were growing up with.”

One issue that many divorced women faced was difficulty obtaining child support that they were owed from their husbands. These payments are often not well-enforced by the Islamic courts. Nevertheless, even when they are entitled to financial support from their ex-husbands, Rinaldo says many women choose not to pursue it because they prefer to have nothing to do with their ex-spouses.

“I think this all reflects broader changes in society, where women today are more financially independent. They have strong support systems today, and they also face less social stigma around divorce than in the past,” she adds.

Faith, authority and the meaning of ‘imam’

One particularly revealing aspect of Rinaldo’s research involves the concept of the “imam.” In Indonesia, the term typically refers to a Muslim religious leader. However, in marriage, some Muslim women use it to describe their husbands.

“The idea is that the husband is . . . their own personal Islamic leader,” Rinaldo explains. This reflects a traditional expectation that wives should obey their husbands. Yet even women who embrace this idea are willing to leave marriages when their expectations are not met, she adds.

“People marrying at later ages and wanting a more meaningful marital relationship, more people remaining single or in non-marital partnerships and people having fewer children are changes happening around the globe.”

In one case, Rinaldo says a woman she interviewed sought guidance from religious authorities about whether to stay in her unhappy marriage or seek a divorce. As a result of the answers she received to her queries, the woman decided the answer was not to endure the marriage but to find “a better imam,” she says.

Rinaldo says that phrase captures the tension at the heart of these transformations: Women are not rejecting their religion but instead are reinterpreting it.

A broader global story about marriage and divorce

Although Rinaldo’s research focuses on Indonesia, she says she believes her work reflects broader global trends. Rising education levels, economic development and evolving gender roles are reshaping marriage and families in many societies, even as religious tradition continues to play a powerful role, she says.

“I think what happens in Indonesia can illuminate the kinds of things that we’re seeing across many countries in the global south, other developing countries and, even more broadly, some similar dynamics in the United States,” she says. “People marrying at later ages and wanting a more meaningful marital relationship, more people remaining single or in non-marital partnerships and people having fewer children are changes happening around the globe.”

In Indonesia, Rinaldo says, those changes are unfolding through the interplay of local culture, legal institutions and individual agency. She says the result is neither a rejection of tradition nor a simple embrace of modernity, but more so a negotiation—a process though which women are redefining marriage from within. And in doing so, Rinaldo says, they are quietly reshaping one of society’s most fundamental institutions.

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CU ��Ĵ�ý sociologist Rachel Rinaldo’s research uncovers how Indonesian women are re-shaping marriage and its end within Islamic law, with implications far beyond Southeast Asia.

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Top photo: Josh Estey/Australian Department of Foreign Affairs and Trade

Undergraduate Isabella Perrin named 2026 Cech Fellow

Rachel Sauer — Wed, 03 Jun 2026 23:12:39 +0000

Undergraduate Isabella Perrin named 2026 Cech Fellow Rachel Sauer Wed, 06/03/2026 - 17:12

The newly established fellowship, named in honor of CU ��Ĵ�ý Professor Thomas Cech, gives students opportunities for research, professional mentorship and career exploration

Isabella Perrin, a ��Ĵ�ý undergraduate student studying molecular, cellular and developmental biology and public health, has been selected as one of 176 inaugural Cech Fellows by the Howard Hughes Medical Institute (HHMI).

The fellowship, awarded to an inaugural cohort of undergraduates from 109 institutions in 36 states and territories, is named in honor of Nobel laureate Thomas Cech, a CU ��Ĵ�ý distinguished professor of biochemistry, former HHMI president and current HHMI investigator.

The Cech Fellows will spend nine weeks this summer conducting hands-on research with HHMI scientists at universities and research institutions across the country, as well as at HHMI’s Janelia Research Campus in Virginia. They will contribute to research while receiving professional mentorship and exploring potential careers in biological and biomedical research.

"I’ve always believed that getting students into real research environments early is one of the most powerful things we can do for them and for science,” said Cech. “I’m deeply honored that this program carries my name, and I look forward to seeing what this first cohort of Fellows will go on to achieve.”

Leslie Vosshall, HHMI vice president and chief scientific officer, noted that a single summer in the right lab can kickstart a scientific career: “By asking real questions alongside scientists at the top of their fields, this year’s Cech Fellows will have the opportunity to see what a life in science actually looks like.”

Perrin, who is working with researchers at the University of California Berkeley this summer on immunology research about the pathways and mechanisms that relate to autoimmune and inflammatory disorders, has previously conducted RNA research with Robin Dowell, a professor of molecular, cellular and developmental biology, and Mary Ann Allen, a research associate professor with the BioFrontiers Institute.

“As a Cech Fellow, I’m honored and excited to join a diverse community with engaging and curiosity-filled science research,” Perrin said. “I value this opportunity not only to learn from mentors and peers about how to conduct meaningful research but also to engage in research that, at its core, is based in bettering individuals’ quality of life.

“I hope to learn and use new skills to contribute to the field in a rigorous manner, and to use a creative mindset to approach challenging questions. I love learning about the capabilities and quirks of the immune system and am thrilled to be a part of a lab that focuses on applying this work to human health conditions.”

Summer research experiences are “often where undergraduates discover their passion for scientific inquiry,” said Joshua Hall, HHMI lead senior director and scientific program officer at HHMI. “The Cech Fellows Program gives talented students direct access to some of the most exciting science happening anywhere in the country, and we’re thrilled to welcome this inaugural cohort.”

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The newly established fellowship, named in honor of CU ��Ĵ�ý Professor Thomas Cech, gives students opportunities for research, professional mentorship and career exploration.

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CU ��Ĵ�ý debuts $33.5 million renovation to general chemistry labs

Rachel Sauer — Tue, 02 Jun 2026 14:45:03 +0000

CU ��Ĵ�ý debuts $33.5 million renovation to general chemistry labs Rachel Sauer Tue, 06/02/2026 - 08:45

Bradley Worrell

The recently completed project increases the number of labs from 12 to 14 and includes a multitude of modernization and safety improvements

The ��Ĵ�ý Department of Chemistry recently debuted a new suite of general chemistry teaching labs in the Ekeley Sciences Building, part of a $33.5 million renovation project.

While Ekeley has had some updates over the years, the building was originally constructed in 1898, and the general chemistry spaces needed many improvements related to modernization, eco-conscious updates and safety optimization, said Chris Marelli, director of the general chemistry teaching labs. Funding for the project came from a mix of sources including the President’s Initiative, campus cash reserves and bond debt.

Students participate in a chemistry class in one of the newly renovated lab spaces.

Designed with both functionality and flexibility in mind, these updated lab spaces blend advanced technology with intentional design, Marelli said. Technological upgrades include a video calling system that allows graduate teaching assistants a direct line to lab staff during emergencies, updated engineering controls for improved safety, new HVAC systems for increased air flow and new touch-control fume hoods for improved safety. Additionally, new lighting and new A/V systems with projectors and screens or widescreen TVs replaced chalkboards. These new A/V technologies bring more state-of-the-art teaching into the labs, Marelli said.

The addition of wheelchair-accessible workstations in seven labs creates spaces that are both adaptable and inclusive, while collaborative workstations further support active learning, Marelli said. Three adjacent help rooms were also added, which can be configured as separate spaces or combined into a larger instructional area to accommodate varying instructional needs.

“All of the remodeling was completed with the goal of creating a better learning experience for students,” Marelli said. “These updated facilities will benefit not just our chemistry majors but all arts and sciences students who enroll in an undergraduate chemistry lab.”

To support the goal of making hands-on general chemistry learning accessible to such a wide student population, the number of general chemistry labs was increased from 12 to 14 during the renovation, thanks to creative spatial redesigns, Marelli said. The renovation prioritized efficient usage of the existing building footprint while widening hallways for safer pedestrian traffic patterns during class changeover periods, relocating the three help rooms and integrating better storage solutions into the lab spaces.

“We were at maximum capacity in our labs before; we can now accommodate an additional 400 students, allowing room for us to continue to grow our program moving forward,” Marelli said. The renovated labs will be able to accommodate an additional 1,000 students each year, he added.

Construction on the renovated lab spaces began in December 2025 and was spearheaded by Adolfson & Peterson Construction (A&P). Marelli and two of the general chemistry lab coordinators, Avery Hatch and Estrella Lastre, participated in meetings with A&P to provide insight into how students would use the lab spaces and helped guide project decisions for the renovation.

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The recently completed project increases the number of labs from 12 to 14 and includes a multitude of modernization and safety improvements.

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Some still like it hot

Rachel Sauer — Mon, 01 Jun 2026 13:00:00 +0000

Some still like it hot Rachel Sauer Mon, 06/01/2026 - 07:00

Cody DeBos

On what would have been her 100th birthday, Marilyn Monroe still defies the image society gave her, says CU ��Ĵ�ý film historian Clark Farmer

Platinum blond hair framing red lips parted just so. A white skirt flapping over the grate of a subway. Her image, the portrait of 1950s Americana, is instantly recognizable.

Marilyn Monroe, born Norma Jeane Mortenson on June 1, 1926, died at age 36. Today, a century after her birth, Marilyn Monroe remains one of the most iconic stars in American cultural history.

But how well do we actually know her? More importantly, what does it mean that we know the image so much better than the woman beneath?

Clark Farmer, a CU ��Ĵ�ý assistant teaching professor in the Department of Cinema Studies and Moving Image Arts, encourages students to look closer at film and the cultural machinery responsible for our favorite on-screen stories.

Clark Farmer, an assistant teaching professor in the Department of Cinema Studies and Moving Image Arts at the ��Ĵ�ý, has spent his career teaching students to look closer at film and the cultural machinery responsible for our favorite on-screen stories.

On what would be Monroe’s 100th birthday, Farmer offers a nuanced perspective of her mythos.

A star is built

The Monroe the world knows was as much discovered as she was constructed. When Norma Jeane entered the film business in 1946, the Hollywood studio system was already adept at creating personalities for its stars.

“Studios had a vast machinery to manufacture personas for their actors, but the performers were able to contribute to the process,” Farmer says.

That was something Monroe took seriously. She collaborated with her personal makeup artist, Allan “Whitey” Snyder, to develop the signature look she debuted in Niagara.

“This is the look that people who have never seen a Monroe film still recognize. The look immortalized in Andy Warhol’s silkscreens,” Farmer says.

Of course, studios also controlled which roles stars were cast in, giving them an outsized say in how they were seen. From the start, Monroe was handed “dumb blonde” parts and spent years fighting to be seen as something more.

More than glamour

Hollywood had no shortage of glamorous women before Monroe arrived on set and has had no shortage since. Rita Hayworth set hearts alight and Betty Grable smiled her way onto wartime pinups.

However, when Monroe broke through in 1953, starring in Niagara, Gentlemen Prefer Blondes and How to Marry a Millionaire, the cultural shock was palpable. That same December, the first issue of Playboy hit newsstands with Monroe starring in its centerfold.

“She wasn’t simply glamorous or alluring,” Farmer says. “She was sexuality personified.”

Unlike earlier Hollywood sirens who projected power and control, Monroe came across unguarded, almost innocent.

“Monroe seemed softer and more vulnerable, even to some extent damaged. Men might project on to her fantasies of an unthreatening partner who didn’t demand anything from them,” Farmer says of the way Monroe’s sexuality was coded.

That image only deepened her allure. After her untimely death, the idea of Monroe as a beautiful victim became a permanent part of her star persona.

During the 1950s, though, her status as the “ultimate sex symbol” was cemented in the zeitgeist. It was widely accepted during a time when cultural gender roles were incredibly narrow.

A year after her death in 1962, the publication of Betty Friedan’s The Feminine Mystique would help launch second-wave feminism. This was the start of an evolution in how society viewed Monroe and helped pave the way for wider appreciation of the actress, not just the image.

“I think that the true legacy of Monroe is in her performances, where you can see her as a great talent that transcends just being an image,” says CU ��Ĵ�ý film historian Clark Farmer. (Photo: Wikimedia Commons)

“I think it is a better world where a woman isn’t reduced to being just sex and nothing else, and we can instead see their sexuality as part of their complete humanity,” Farmer says.

The actress behind the archetype

While studios and many fans were content to enjoy the eye candy, Farmer is quick to point out the seriousness with which Monroe approached her craft. From 1947, she trained in Method acting, first at the Actors' Laboratory Theater and later at Lee Strasberg's Actors Studio in New York.

Her 1956 film Bus Stop, filmed under a new contract that gave her more creative control, was a turning point. Monroe took on an Ozark accent and stripped away her signature glamour to deliver a performance that garnered a positive critical reception for her acting chops rather than her looks.

However, Farmer says dramatic work wasn’t where Monroe’s talent was greatest. He suggests comedy was where her star shined brightest.

“Critics and audiences often underestimate how much skill goes into comic acting,” Farmer says. “In part because ‘serious’ acting is associated with dramatic roles. But playing a ‘dumb blonde’ who secretly isn’t so dumb is actually very challenging.”

In films like Gentlemen Prefer Blondes and Some Like It Hot, Farmer sees an actress using irony, comedic timing and quiet intelligence to subvert the stereotypes she’s performing.

“Today I think we recognize the immense skill in her comic roles,” he says.

A lasting image

More than six decades after her death, Monroe’s image has grown only more vivid. That is no accident.

“James Dean and Marilyn Monroe are encased in the amber of film at the moment of their peak popularity. We don’t have to let a pesky thing like aging get in the way of fantasizing about them,” Farmer says. “Monroe will never be older than 36.”

Earlier Hollywood sex symbols didn’t fare as well. Many saw their stars rise and fall with their eras. Others found themselves embroiled in controversy, forever tarnishing once glamourous personas.

Monroe’s untimely death froze her popularity at its height, and her image would go on to inspire everyone from Madonna to a generation of filmmakers who never met her.

Still, most people, including the students in Farmer’s classes, know Monroe’s image from a distance, but have never actually watched her work.

“They are often surprised by her singing ability, her comic timing, and her obvious intelligence,” Farmer says.

On Monroe’s 100th, perhaps the most fitting tribute is to not just admire the icon, but to watch her films with greater appreciation for the woman smiling behind the cherry lipstick.

“I think that the true legacy of Monroe is in her performances,” Farmer says, “where you can see her as a great talent that transcends just being an image.”

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On what would have been her 100th birthday, Marilyn Monroe still defies the image society gave her, says CU ��Ĵ�ý film historian Clark Farmer.

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Live from the Octagon with Michel Jarjour

Rachel Sauer — Tue, 26 May 2026 18:48:54 +0000

Live from the Octagon with Michel Jarjour Rachel Sauer Tue, 05/26/2026 - 12:48

Kayleigh Wood

Undergraduate student balances passion for high-risk combat sports with neuroscience studies, aiming to make mixed martial arts safer for all fighters

Michel Jarjour knows what it’s like to love something that could hurt him. Even after years of avid mixed martial arts (MMA) fandom, the third-year undergraduate student at the ��Ĵ�ý still finds the UFC scary. “You look at these fights, and they’re getting kicked and punched to the head. It’s terrifying.”

Though an active participant himself in both Brazilian Jiu-Jitsu and Muay Thai at the CU ��Ĵ�ý Rec Center, Jarjour insists that a career in professional fighting is off the table. “You’re putting your body through hell and back. You’re taking so much damage,” says Jarjour. “I’m not willing to give my life to that… My brain is a little important [to me].”

A junior on the pre-health track, Jarjour is pursuing a degree in neuroscience with minors in Spanish, sports media and biochemistry. He balances his studies and involvement in the Miramontes Arts and Sciences Program with his passion for high-risk combat sports, which he shares with listeners in a live monthly radio show on Radio 1190, Join the Octagon. “There is something so beautiful, something so adrenaline-based about the live commentary that I absolutely love,” he says.

Michel Jarjour is a rising senior on the pre-health track, pursuing a degree in neuroscience with minors in Spanish, sports media and biochemistry. (Photo: Michel Jarjour)

Beyond the octagon

Since Fall 2024, Jarjour’s radio show has covered main card, pay-per-view UFC events that occur roughly once a month. In January, the UFC removed traditional pay-per-view events and ended its partnership with ESPN, relocating its live broadcasts to the streaming service Paramount+. Jarjour shares that these changes have led to scheduling disruptions that have put Join the Octagon on a temporary pause. “It’s unfortunate,” he says, “and it’s also made me recognize that I want to do more with the Join the Octagon brand.”

Jarjour credits the leadership skills he has gained as director of CU GOLD with helping him guide Join the Octagon in new, expanded directions. CU GOLD, which stands for “Gaining Opportunities through Leadership Development,” is a free leadership development program that is open to all CU students. Beyond events and conferences, the program provides both introductory and advanced leadership courses.

After leading a group of over fifteen people at CU GOLD, Jarjour says he is confident that he can effectively manage a team and delegate tasks. With a recently assembled team of like-minded volunteers tackling everything from marketing to betting analysis to social media, an official Join the Octagon website is now under construction, and plans for a research-backed podcast are in the works.

With the new, extended platform, Jarjour strives explore UFC events through the lens of his others passions: “I would love to combine my love for neuroscience with my love for UFC and MMA, and the best way I’m going to that is either by have a conversation [and] putting it into the show, the podcast, the radio show, social media, whatever, and [then], by becoming a sports neurologist.”

'I want to become a sports neurologist'

The UFC, which was founded in 1993, is still a relatively new organization. For MMA fighters, medical practitioners and combat sports enthusiasts alike, growing fears parallel the growing awareness of the long-term effects of brain damage.

Jarjour, who has been tuned into the UFC for years, addresses the difficulty of watching a former MMA fighter’s health deteriorate in real time: “You can just tell [something is wrong by] the way they’re talking and acting, and it’s scary… UFC fans are seeing [the] news and are generally worried.”

As a sports neurologist, Jarjour says he hopes to help UFC fighters recover from persistent symptoms associated with traumatic brain injuries. While some medical doctors for the UFC serve ringside, making calls on whether a fighter is stable enough to compete and continue a fight, Jarjour stresses that his pursuits transcend octagon-side intervention.

“It’s not just a split-[second] decision that I want to make. It’s an ‘I want to be able to be in your life and help you out and make sure that you’re living a long and healthy life’ [kind of thing].”

Michel Jarjour rappels down the side of a skyscraper. (Photo: Michel Jarjour)

In addition to his interest in sports neurology, Jarjour is minoring in Spanish, with the hope of connecting with more of his patients on a deeper level: “I would love to be a Spanish-speaking doctor who can help not only English-speaking patients, but also immigrants from Hispanic countries and Latino countries, to be able to make them feel more comfortable throughout the entire medical process.”

While Jarjour says his interest in the medical field in general began in middle school, the choice to pursue higher education was solidified in the summer after his senior year of high school. In the middle of the night, he recounts waking up to a knock at the door and the sight of his distressed neighbor. “[I’d] never interacted with her in my life,” he says, “but she’s clearly in a state of panic, and she’s like, help. Please, help. My husband is on the ground, I have no idea what to do… so I go over to the house, call 911, make sure that he’s comforted, okay and breathing and all that.”

Around twelve hours after the paramedics arrived to take Jarjour’s neighbor to the hospital for treatment, Jarjour and his mom went to check in. He recounts that moment in the hospital: “I sit down with him and talk with him for a while, and I hear about his life story and the experience and all that. And then a few weeks later, I go to his house, and I find out that he's been consistently going to the hospital ever since that moment, and [he] told me that he trusted me more than the doctors that he's been going and talking to. And I told him, well, you still need to trust your doctors. I'm not a doctor. Don't listen to me entirely. Go listen to the medical professionals.

“But at the same time, there was something about that. He basically said that I'm taking the time to listen to him and connect with him and understand what he's going through, and the fact that he said that– [it] was the last, final pillar that I needed to reassure myself, especially before going into university, a big, pivotal moment of my life, it was the last pillar that reassured me that medicine was for me.”

A surge of adrenaline

In high school, Jarjour spent two years on the Arapaho Rescue Patrol, a team of volunteer high-school students that responds to emergency calls in the Front Range. While Jarjour says the patrol teaches very basic medical knowledge, on that night when his neighbor was in need, it was more than helpful.

“I found myself realizing consistently that the medical component of the patrol was one of, if not my favorite, part of the patrol,” says Jarjour. “I love the rescuing; I love the searching. I love the hiking and camping and all that. But the medical component was always what drew me in.”

Beyond helping others through medical intervention, he admits that he loves the adrenaline rush. “I think I’m a bit of an adrenaline junkie… Any time that [search and rescue] alarm goes off, you are just pumped with adrenaline, and it’s something I’ve always appreciated.”

Michel Jarjour (front, black cap) with colleagues recording a program for Radio 1190. (Photo: Michel Jarjour)

That ability to respond to pressure at a moment’s notice has been essential for his duties as an RA. In his experience, Jarjour has found that “a lot of people don’t like the ‘responding to incidents’ component of the position because it’s stressful, it’s tiring. You know, it could be the middle of the night, and you don’t want to be doing that.” Yet Jarjour says he appreciates the call to action: “I love [getting] the phone call… there’s something going on, please respond. I do appreciate that adrenaline rush. And, obviously, I want to make sure everyone’s safe. I’m not wishing for anyone’s downfall… I do like helping people out. It’s a very fundamental value of mine, just helping people out. And so, that’s what I’ve loved about the RA position–I’ve been able to do that.

“I’ve responded to poop on the floor, I’ve responded to residents vomiting, I’ve responded to people dead in the mountains. Especially since I want to be a doctor, I’m probably going to see the worst of the worst issues.”

'My love, my life, my hobby'

A key to navigating his very full calendar and the high-intensity situations to which he is drawn has been an awareness of and care for his mental health. “One thing that I tell people when they ask me (how I do it) is, find your Thing.” For Jarjour, the one activity that makes it all work for him is Brazilian Jiu-Jitsu. “I’ve been doing it for 11 years of my life, and it is [the Thing]. It’s never going to end. I tell myself all the time,” says Jarjour, “Jiu-Jitsu is the one thing that I will do until the day I die. It’s my love, it’s my life, it’s my hobby.”

A hobby with risks…

At the age of 11, during a practice with the adult class, Jarjour learned how risky. “Someone rolled me, placed my hand on the mat, just [acting on] instincts, and crack, crack, crack.”

The aftermath was four broken fingers on his right hand, which he recalls were “floppy” and extremely painful. Yet, after about four months of healing, Jarjour was back in the gym with his parents’ full support: “I’ve just been a very athletic and energetic kid my entire life… [my parents] never really told me, like, hey, you’re not going back. They loved the community; they loved the gym.”

With support from his parents, Jarjour continued to immerse himself in Jiu-Jitsu: “The beauty of Jiu-Jitsu,” says Jarjour, “is that you think you learn it, you know a technique, and you know all there is behind one position and then boom, there’s about 700 million other techniques just for that one position alone. And then you find out there’s hundreds of positions that you can be in.” He likens the sport to a game of chess: “You have to be able to move your piece, know what each move could do, and at the same time, predict what your opponent’s going to do.”

These mental gymnastics happen every moment throughout a fight. Yet, within the confines of the controlled, regulated gym space, Jarjour finds the high-intensity sport relieving: “I’ve gone back through my middle school and high school years, [and] all that stress would have really put a toll on my mental health, as well as the fact that I’ve gone through traumatic events, tough moments with the patrols, for example, all of these super high-stress, impacting events. And the reason why I am able to sit in front of you right now, and [say], I’m more than okay and I’m happy in life is because I found my Thing.”

He adds that it may be the sport, it may be the community, it may be a blend between the two, “but I know for a fact that I will never leave that sport because of how much it’s impacted my life. I’ve walked into the gym, and I felt terrible. I’ve walked in saying I don’t want to go. I’ve walked in with tears in my eyes. I’ve walked in having experienced–I’ll get real with you for a second–a school shooting, and I’ve come out every time from those experiences feeling so much better.”

How does he do it?

In his own words, Michel Jarjour’s “system is systeming.” From hosting a radio show to directing CU GOLD to peer mentoring for both the Miramontes Arts and Sciences Program (MASP) and the math department, not to mention responding to incidents around the clock as an RA and much, much more, it is fair to wonder if Jarjour sleeps at all. Here are just a few of the things that work for him:

Giving yourself grace

Jarjour stresses that comparison is unproductive: “Don’t compare yourself to me, and the reason I say that is because we all have different limitations. We all have our limits. We all have our aspirations, goals, values, etc., and that is a huge determinant on what you should be doing and how much you should be doing.”

Google Calendar

“People look at my Google Calendar and have a heart attack,” says Jarjour, and, yes, his Google Calendar is an explosion of overlapping color at seemingly all available hours of every single day, but it’s a system, it’s reliable and it works for him.

“It’s even like, if I literally just need to shoot [someone] an email, I will put it in my Google Calendar. [If] I need to call someone, put it in my Google Calendar… I have every single thing that I can possibly need to know in that Google Calendar, so that way, I’m always on top of it.”

ANDing

“ANDing is something that CU ��Ĵ�ý actually taught me,” says Jarjour. “The whole concept of ANDing is that you literally take two things, or a couple of things that you’re passionate about, and you bridge the gap between those two. So, for me, that’s neuroscience slash medicine and sports, and that’s why I ANDed them together.”

Jarjour says that many people are already ANDing subconsciously, but finds “when you make it a known thing, you can actually go and seek it a little bit more. . . . Now I know that I can go do these things on a more consistent basis, and it’s allowed me to combine so many of my fields of study, my interests [and] my hobbies.”

Finding your “Thing,” finding a community

For Jarjour, training in Brazilian Jiu-Jitsu is the key to managing his busy lifestyle. He urges others to find the “Thing” that makes it all worth it, one that is tailored to each individual’s personal interests. With so many ways to get involved, Jarjour says it would be impossible for him to champion a single program above the rest. Regardless, whether it’s all things media, music and entertainment at Radio 1190, or what he describes as “the most amazing, tight-knit community I’ve ever been a part of in CU GOLD,” Jarjour remains adamant that mental health flourishes when individuals actively engage with their own communities, pursue personal interests and, as he puts it, find their Thing.

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Undergraduate student balances passion for high-risk combat sports with neuroscience studies, aiming to make mixed martial arts safer for all fighters.

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Top photo: Michel Jarjour leads a CU GOLD activity. (Photo: Michel Jarjour)

‘Every novel is an experience’

Rachel Sauer — Fri, 22 May 2026 12:30:51 +0000

‘Every novel is an experience’ Rachel Sauer Fri, 05/22/2026 - 06:30

Clay Bonnyman Evans

CU ��Ĵ�ý scholar Helmut Müller-Sievers’ recently published book makes the case for a new way of reading—and teaching—novels

Helmut Müller-Sievers has an idea to help reignite students’ interest in taking literature courses: Rather than teaching novels as a source of knowledge, academics should encourage young readers to pay attention to the experience of reading.

“Every experience is novel, and every novel is an experience,” says Müller-Sievers, professor of Germanic and Slavic languages and literature at the ��Ĵ�ý.

“Every experience is novel, and every novel is an experience,” says CU ��Ĵ�ý scholar Helmut Müller-Sievers.

In his new book The Novel Experience (Cornell University Press, 2026), Müller-Sievers follows the lead of three thinkers with “radical” notions about experience—the third-century Mahāyāna Buddhist monk Nāgārjuna;19th-century philosopher and psychologist William James; and19th-century German philosopher and writer Friedrich Nietzsche—and draws on his own experiences of reading.

“Fewer and fewer people are taking literature courses. We foolishly try to counter this loss by emphasizing what kind of knowledge students get from reading,” he says. “Because we are so focused on knowledge, we eliminate and, in a sense, prohibit the expression of the experience of reading novels.”

What was it like to read the book?

Rather than presenting a novel as something to be interpreted and or critically examined, the idea is to encourage readers to observe and communicate what it was actually like to read the book: Why did they choose the book? How difficult was it? How long did it take? Under what conditions—place, time, surroundings—did they read the book? Were they drawn to or distanced from the different characters? Did they enjoy it? Did anything stick with them when finished? How did the protagonist’s experience relate to their own?

In emphasizing knowledge to the exclusion of experience, the Western academy has promoted “an atrophied, mutilated sense of what experience is,” Müller-Sievers says. “We think there is a self . . . that is predicated on a division between the experiencer and what is experienced. James, Nāgārjuna and Nietzsche are radical critics of that idea.”

“The academy is deeply uncomfortable with the idea that novels should entertain. But entertainment and being entertained are deeply human activities and might even be uniquely human,” says Helmut Müller-Sievers.

Where Western thought from time immemorial has argued that there exist stable, individual human “selves” that go through life almost as if watching a movie, distinct from their own experiences, Buddhist thought argues that separation between consciousness and experience is a delusion.

Müller-Sievers doesn’t dispute that there is knowledge to be found in literature or that it requires knowledge to understand and teach it in certain ways. But focusing almost exclusively on knowledge ignores the primary motivations most people who read novels: experience and entertainment.

“When people who are not academics read a book, they are not primarily interested in knowledge, but rather in partaking of an experience,” he says. “The academy is deeply uncomfortable with the idea that novels should entertain. But entertainment and being entertained are deeply human activities and might even be uniquely human.”

Müller-Sievers sees no contradiction in reading for both knowledge and experience and argues that sharing the experiences of reading with others increases interest and enjoyment.

“So, rather than say, ‘Hey, let’s learn about Thomas Mann,’ it’s ‘Hey, let’s talk about the experience of reading about an experience. We can find common language that makes it exciting,” he says.

Müller-Sievers also sees reading for experience as a “civic virtue.” Humans can never have the experiences of another in the real world, but they can by reading novels. Reading novels can help students become more aware of their singular distinctness from others and their experiences.

And at a time when artificial-intelligence continues to insinuate its way into nearly every aspect of modern life, he detects a clear, inviolable distinction between human and machine intelligence.

“Only humans can have experiences. AI can only imitate experiences by looking back. It always looks back; it has to look back,” he says. “There is no way to distinguish between human and AI knowledge. But we can distinguish between deep human experience and the retroactive intelligence of AI.”

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CU ��Ĵ�ý scholar Helmut Müller-Sievers’ recently published book makes the case for a new way of reading—and teaching—novels.

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Top photo: Bhautik Patel/Unsplash

Making a political turn in the fight for animal rights

Rachel Sauer — Thu, 21 May 2026 12:30:47 +0000

Making a political turn in the fight for animal rights Rachel Sauer Thu, 05/21/2026 - 06:30

Tiffany Plate

A new journal article by CU ��Ĵ�ý PhD student Dayton Martindale argues that animal rights isn’t just about an absence of suffering—it’s about giving them agency

As a second grader, Dayton Martindale was pretty sure he knew what his career path would look like: He was going to be the host of a show on Animal Planet. It made sense, given how much he enjoyed being around animals and learning about them.

Around that time Martindale also started to understand that humans are mammals, just like many of the animals he loved. “I think that just stuck with me,” he says. “It affected how I looked at animals and saw them as more like myself.”

CU ��Ĵ�ý PhD student Dayton Martindale grew up with animals and knew from an early age that he wanted to work to protect them in some way. (Photo: Dayton Martindale)

That was the beginning of a lifetime of philosophical and moral explorations of animal rights, culminating in his current PhD work in environmental studies at the ��Ĵ�ý. And he’s been especially prolific this year: He’s had six articles published since late 2025, all centered around two themes: How do we view animals as agents who desire their freedom, and how do we treat animal welfare as an object of public and political concern?

One article, which was published in March 2026 in the Journal of Agricultural and Environmental Ethics, pushes past the common thought that animal welfare simply means ending the most egregious animal abuses, giving farm animals more space to roam or taking captive animals out of small zoo enclosures—to the point of actually giving animals agency.

“This paper was meant to be a sort of stepping-stone,” says Martindale. “It’s building toward what I want to do for my dissertation, which is to reach conservation practitioners and policymakers and advocates, and to think about how non-human animals’ interests and agency can be listened to in decision-making spaces.”

The argument for agency

Martindale’s article, “Liberty, Equality, Animality: On Freedom and Nonhuman Agency,” was first drafted in his Conceptual Foundations of Environmental Studies class (taught by his advisor Ben Hale).

The argument confronts the question of whether animals care about having free will over their own lives. “In a lot of animal ethics conversations, there's a big focus on reducing animal suffering, without a positive vision of what a good life for animals actually looks like,” says Martindale. “Both in philosophy and in animal behavior and science, there is a lot of evidence that animals have interests in exercising agency and making choices.”

Scholar Dayton Martindale argues that freeing animals from captivity and a life of suffering is just the first step in giving them a good life. (Photo: Pexels)

One of the most common examples of this, Martindale says, is something called “contrafreeloading.” The concept is that many animals prefer to work for food rather than get it freely, and that they like to be actively engaged in their surroundings.

Contrafreeloading has been studied in a wide range of species—from dogs to chickens to human children—showing that they will often ignore a free bowl of food and instead choose to complete a task to get that food, Martindale says. “Scientists interpret this as there being some reward in doing the task itself.”

Martindale cites another study, in which researchers monitored giant pandas’ stress levels when they were confined to an exhibit area or given the choice to move between the exhibit or a private enclosure. “When the pandas had more freedom to move—even if they mostly stayed in the exhibit—just knowing they could move around reduced their stress levels,” Martindale says.

Experiments in other species show that other controls, like being able to change the lights in their enclosure, or to choose the order in which they completed a task, also seemed to make them calmer and happier, he says.

“I think there are limits on what can be accomplished in a zoo, especially for larger species,” says Martindale. “But what’s interesting about the framework in this paper is that it can provide a long-term aspiration—of no enclosures, or no cages at all—but it also can guide shorter term, small actions, whether in a zoo or in my house.”  

One way Martindale puts it into action in his own home is by delivering food to his shelter mutt, Geo, in a puzzle feeder, which requires him to work for his meals. Martindale also often lets Geo choose their route on a walk or takes him to parks and open spaces where he can be off leash.

Dayton Martindale and dog Geo take advantage of all of ��Ĵ�ý’s hiking trails, like this one in Eldorado Canyon State Park, but they especially appreciate areas where Geo has more freedom to roam off leash through the city’s Voice and Sight Program. (Photo: Dayton Martindale)

“What’s interesting is he's way better behaved off leash than on,” says Martindale. “On leash he’s always pulling. But off leash he can go sniff where he wants, but he'll also turn around whenever I call his name in a way that he doesn’t when he’s on a leash.” It’s almost as if Geo is reciprocating the respect Martindale is showing him by giving him his freedom.

A shift in the movement

The themes of the article parallel what Martindale describes as a “political turn” in the animal rights discussion in the last 15 years. Activists are now exploring how to establish institutions and infrastructure that can give animals, including wildlife and domestic pets, more agency.

“Traditionally, a lot of animal ethics was saying, ‘here's why you shouldn't eat meat, and why we shouldn't test on animals, and here's why we shouldn't have zoos,’” Martindale says, adding that 50 years of telling people to be vegan has had somewhat limited success. “The political turn is saying: That's all great, but what are the institutions that societies need to either achieve these goals or represent animals in some way?”

Martindale cites ��Ĵ�ý’s Voice and Sight Program, as well as its off-leash dog parks, as a good example of how we can institutionally support animal agency. Another instance, he says, is the New York City Mayor’s Office of Animal Welfare, which administers programs that encourage co-habitation with wildlife or promote humane solutions for reducing community cat populations.

He hopes that his writing, both academic and non-academic, might reach policymakers who plan urban spaces for dogs, relax leash laws or even install wildlife crossings over busy highways.

Putting action into practice

Currently in the third year of his PhD studies, Dayton recently defended his prospectus, which will cover ethical and political relationships with wild animals.

Prior to his PhD work, Martindale spent years working as a journalist and writer, exploring the intersection of animal rights, politics and the environment. Post doctorate, he’s hoping he can continue writing in the area of policy or advocacy work. “I love all this research, but I want it to feel connected to, informed by and relevant to social change.”

“I think animals are really interesting, intellectually, philosophically and scientifically. But that's not why I'm in this. It’s because trillions of them are tortured and killed every year. And because humans are animals too, and our own well-being on this planet is tied up in sharing it well.”

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A new journal article by CU ��Ĵ�ý PhD student Dayton Martindale argues that animal rights isn’t just about an absence of suffering—it’s about giving them agency.

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