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‘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

��Ƶ 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 University of Colorado Boulder.

“Every experience is novel, and every novel is an experience,” says ��Ƶ 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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��Ƶ scholar Helmut Müller-Sievers’ recently published book makes the case for a new way of reading—and teaching—novels.

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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 ��Ƶ 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.”

��Ƶ 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 University of Colorado Boulder. 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 Boulder’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 Boulder’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 ��Ƶ 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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Scholars apply economic analysis to ecological research

Rachel Sauer — Wed, 20 May 2026 21:25:35 +0000

Scholars apply economic analysis to ecological research Rachel Sauer Wed, 05/20/2026 - 15:25

Rachel Sauer

In research published today, recent PhD graduate Asia Kaiser details how synthetic control methods estimated significant declines in bee observations when traditional analyses didn’t

Since it launched in 2008 as a UC Berkeley student’s master's project, the iNaturalist platform has been a source of both fascination and frustration for researchers.

The hundreds of millions of observations about the natural world logged by both professional and citizen scientists around the globe are a treasure trove of information about biodiversity. But is that data usable in research? The prevailing sentiment has veered toward doubt, skepticism or an outright “no.”

“I think the feeling has been, ‘Oh, because this data is just being collected opportunistically by nature enthusiasts and not in a standardized, rigorous way, it can’t be used in scientific research,’” says Asia Kaiser, who earlier this month earned her PhD in the University of Colorado Boulder Department of Ecology and Evolutionary Biology. “If you haven’t planned out data collection in advance, a lot of researchers hesitate to use it.”

Recent PhD graduate Asia Kaiser studied how synthetic control methods estimated significant declines in bee observations when traditional analyses didn’t.

There had to be a way, Kaiser thought, to tap into the vast cache of information logged into iNaturalist without sacrificing scientific rigor, especially data collected in urban environments. The answer, it turned out, lay in economics.

In research published today, Kaiser and co-authors Julian Resasco and Laura Dee, both associate professors of ecology and evolutionary biology, detail how combining iNaturalist records with synthetic control methods, originally used in economics, estimated a significant decline in bee observations in Philadelphia during the two years following Hurricane Ida in 2021, while conventional ecological analyses didn’t detect the decline.

“Basically, the inspiration for this project was thinking about causal inference in ecology,” Kaiser explains. “When we have observational data, can we actually use that to ask questions about drivers of biodiversity?”

‘You can’t just go into people’s backyards’

These questions dovetailed neatly with Kaiser’s research focus, which is bees—specifically, how human land use affects different insect groups and, consequently, the ecosystem services they provide in coupled human-natural systems. Among her research aims is understanding biodiversity in urban environments, improving the resilience of urban agroecosystems, increasing equitable access to fresh produce and promoting environmental justice in cities.

However, monitoring biodiversity and evaluating drivers of change in urban environments is confounded by several issues: “Cities are mosaics of land-use types, including parks, private properties, buildings, roads and industrial zones,” Kaiser writes in the paper. “As a result, sampling efforts can be complicated by permission and safety issues, and leaving unattended sampling equipment in the field brings a higher risk of theft, tampering and vandalism in cities.

“Given these challenges, measuring biodiversity in cities requires different tools and data streams than those used in natural ecosystems. Participatory science data is a promising solution for monitoring biodiversity in cities; cities are the land use type with some of the highest upload volumes of data to participatory science platforms, largely because upload frequency is strongly influenced by population density.”

Despite the abundance of participatory science data in platforms like iNaturalist, researchers have hesitated to draw from it, relying instead on randomized, controlled and replicable experiments to identify and estimate causal relationships. That kind of science, Kaiser says, becomes more difficult in urban environments due to sampling challenges and historical legacies that shape different neighborhoods, among other reasons.

“If you’re studying a natural area, you could get a permit and go sample all over, but you can’t do that in a city,” Kaiser says. “Even if you get a permit, you can’t just go into people’s backyards.”

The idea of how to bridge the gap between the abundance of iNaturalist data logged in urban areas and the rigor expected in scientific research came to Kaiser when she was assigned to watch a lecture given by a Nobel laureate in economics. The lecture topic was synthetic control methods, which originated in economics as a way to create a nonexistent control group that allows for comparisons between real-world groups before and after an event or intervention.

One of the most famous uses of synthetic control methods in economics was in estimating the impact of Germany’s reunification after the fall of the Berlin Wall on the gross domestic product (GDP) of western Germany. Economists created a “synthetic” Germany from economic data to study GDP with and without reunification.

Though synthetic control methods hadn’t been widely used in ecology research, “I thought it could be adopted with iNaturalist data,” Kaiser explains. She was further interested in studying the effects of Hurricane Ida on her home city of Philadelphia, which included significant flooding.

“If you’re studying a natural area, you could get a permit and go sample all over, but you can’t do that in a city. Even if you get a permit, you can’t just go into people’s backyards,” explains ��Ƶ scientist Asia Kaiser about the challenges of ecological research in urban areas. (Photo: Sandy Millar/Unsplash)

“Even though it didn’t have a huge impact on people per se, the effects of the hurricane were really dramatic. Looking at the water levels, the stream gauges had their highest values ever in the 100 years that they’ve been measuring. My feeling was that would have a pretty big impact on bees, because if you look at bee biodiversity, bees are pretty sensitive to precipitation and water. The ones that nest in the ground are really affected by huge flooding events.”

Declines following a hurricane

To apply synthetic control methods to ecological research, Kaiser and her colleagues drew data from the Global Biodiversity Information Facility, which collects research-grade iNaturalist data—that which includes, among other points, latitude and longitude, collection date and time and correct identification—as a proxy for bee abundance in Philadelphia.

They analyzed for bee population declines and, in addition to synthetic control methods, also performed the more traditional methods of interrupted time series regression, before-after control impact regression and before-after regression.

Kaiser and her colleagues found that synthetic control estimated a 15.5%—20.9% decline in bee observations in the two years following Hurricane Ida. In contrast, the three more common ecological analyses didn’t detect this decline.

“That was an amazing moment, seeing this decline in the data and better understanding how iNaturalist data may be able to help us look at the impact of unusual climate events—things that are happening more and more these days, like huge fires, huge floods, abnormally warm winters,” Kaiser says. “Unless you were already collecting data in a region before, you can’t really see the impact before the event, but synthetic control methods might be able to help us in those situations.”

Kaiser adds that this method also might be useful for looking at the effect of policy interventions. For example, the city of Boulder is establishing pollinator corridors, and Kaiser sees potential in using this method to draw from iNaturalist data in studying the outcomes of these corridors.

Scientists who reviewed the paper expressed excitement and skepticism about using synthetic control methods in ecological research, Kaiser says: “They asked questions about whether or not the decline I’m seeing is a true thing that’s happening or an artifact of the way data has been collected. iNaturalist is very sensitive to observers—wealthy neighborhoods have higher uploads, areas around research universities have higher uploads—but this statistical method can help control for those things.”

Thanks to the professional and citizen scientists gathering data and sharing it on iNaturalist, Kaiser says she sees potential to apply synthetic control methods to a range of ecological research. For example, “using the bee biodiversity that’s collected on iNaturalist, does that correlate with how well flowers are being pollinated? I think that’s something we’ll be able to study.”

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In research published today, recent PhD graduate Asia Kaiser details how synthetic control methods estimated significant declines in bee observations when traditional analyses didn’t.

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Top photo: Aaron Burden/Unsplash

Is it temple robbery? That depends on who is doing the taking

Rachel Sauer — Mon, 18 May 2026 19:15:43 +0000

Is it temple robbery? That depends on who is doing the taking Rachel Sauer Mon, 05/18/2026 - 13:15

Bradley Worrell

New book from ��Ƶ scholar Isabel Köster examines temple robbery and the ancient Roman politics of moral blame

Ancient Romans often plundered temples in their wars of conquest—sometimes openly and with astonishing scale. Large statues and famous works of art were carried away from foreign lands to Rome, treasuries were emptied and sacred spaces were stripped bare.

Yet, despite how frequently these robberies occurred, Romans still expressed sharp moral outrage about it—not for the plundering itself, but for particular individuals accused of committing it for the “wrong” reasons.

That contradiction lies at the heart of Stealing from the Gods, the new book by Isabel Köster, a University of Colorado Boulder associate professor of classics whose research focus is the history, religion and literature of the Roman Republic and the early Empire. Her book, which has its origins in her PhD dissertation, examines how Roman authors thought about sacred theft, imperial power and moral character.

Isabel Köster, a ��Ƶ associate professor of classics, notes that calling someone a temple robber became the ultimate character assassination in ancient Rome.

In a recent interview with Colorado Arts and Sciences Magazine, Köster discussed who was doing the robbing, explaining why temples were such tempting targets and why calling someone a temple robber became the ultimate character assassination in ancient Rome. Her comments have been lightly edited for style and condensed for space.

Question: How common was temple robbery? Also, who was doing the taking and where was it happening?

Köster: In military contexts, it seems to have been fairly common. However, it was usually not labeled ‘temple robbery’ unless a Roman author wanted to emphasize a character flaw. For everyday thefts—small amounts of money or objects disappearing from sanctuaries—we know very little; our sources simply aren’t interested in that kind of activity.

These weren’t small, anonymous thieves. They were generals, governors and emperors.

Most cases took place in conquered or soon‑to‑be‑conquered territories, especially in Greece and Asia Minor. The few instances we have in Rome itself are associated with periods of civil war.

Question: Why plunder temples?

Köster: In many ancient communities, sanctuaries were essentially the equivalent of banks today. They were often the most heavily fortified places in a town, with solid walls and impressive doors. They were used to store valuables that belonged to the community, such as treasuries, and also private valuables that individuals entrusted to the gods. If you didn’t want to keep something at home, one option was to bring it to a sanctuary and ask the deity to look after it.

So, if you’re conquering territory and need money quickly, temples are a very natural place to go. Especially during long, expensive campaigns far from Rome, some temple plundering was probably inevitable. That’s simply a reality of the economics of ancient warfare.

What’s interesting is how Roman sources frame this. They ask, first of all, who is doing the plundering? If it’s a general with an impeccable reputation who claims to be acting for the good of Rome—funding further war and later returning treasures for public display—then that’s considered acceptable. Nobody criticizes those cases.

But if the person involved already has a reputation for greed or moral failings and is clearly enriching himself, then the same behavior is treated as temple robbery. This distinction allows Roman authors to frame standard warfare practices as fine while isolating blame onto particular individuals.

Question: What kinds of objects were typically taken from temples?

Köster: Generally, the more spectacular, the better. We’re talking about giant statues, large amounts of coinage and especially famous works of art. In some extreme cases, particularly greedy individuals went much further—breaking decorations off doors or removing parts of statues they couldn’t transport. But in general, Roman armies had the logistics to move large items and they took advantage of that.

Despite how frequently temple robberies occurred, ancient Romans still expressed sharp moral outrage about it—not for the plundering itself, but for particular individuals accused of committing it for the “wrong” reasons.

Question: What happened to the plunder once it was taken?

Köster: Some of it was melted down on the spot to generate revenue and pay soldiers. Other objects—especially famous artworks—were selected to be transported back to Rome for triumphs and public display. How those decisions were made and how much was lost is something we simply don’t know.

Question: Was temple plundering technically illegal under Roman law?

Köster: Often, no. Roman law was quite clear on this point: If a sanctuary was not located in Roman territory and its possessions had not been formally consecrated by the Roman people, then legally speaking, taking from it was not considered a temple robbery. A sanctuary in a territory that Rome was about to conquer didn’t necessarily count as a properly sacred space from a Roman legal perspective.

That’s one of the reasons the moral outrage in the literary sources is so interesting. There’s a real disconnect between what was legally permissible and what ancient authors chose to condemn.

Question: If plundering from temples in foreign lands was typically legal, what qualified as temple robbery in Roman eyes?

Köster: That’s the key question, and the answer is: Who did the taking? When Roman authors decide whether something counts as temple robbery, they don’t usually start by asking what was taken or where. They ask who was responsible?

If the person plundering was seen as morally upright and claimed to be acting for the benefit of Rome—funding campaigns, returning treasures for public display—then the act was framed as acceptable.

But if the person already had a questionable reputation, then the exact same behavior became reprehensible. Calling someone a temple robber is character assassination. It’s a way of saying this person is greedy, impious and unfit for power.

Question: How does that distinction help Romans think about their empire more broadly?

Köster: It’s a very clever rhetorical move. Roman imperial conquests inevitably involved violence and the destruction of sacred spaces, but Roman authors didn’t want to portray the entire system as flawed. By framing temple robbery as the failure of a few bad individuals, they could acknowledge harm without accepting collective responsibility.

Thus, it’s not a problem with Roman warfare, according to this logic. It’s a problem with isolated people who can’t behave themselves.

Question: The Roman statesman, philosopher and lawyer Cicero plays a big role in your book. Why are his speeches about temple robbery so important?

Köster: You can’t study temple robbery without Cicero’s speeches against Verres, the former governor of Sicily. Temple robbery is not part of the formal charges against Verres, which focus on corruption, but Cicero devotes enormous attention to attacks on temples because he felt they strengthened his argument.

Cicero clearly felt that these stories helped his case. The logic is: If someone is capable of violating sacred spaces so badly, then of course he’s capable of embezzlement and corruption. Verres becomes the benchmark against which all other temple robbers are measured.

Question: You state in your book that temple robbers become almost caricatures in Roman literature. What do those caricatures look like?

Köster: They’re remarkably consistent. A temple robber is never just someone who steals from temples. They are also accused of murder, torture, illegal enslavement and all kinds of brutality.

"In Rome, accusations of temple robbery were less about protecting the gods and more about defining who belonged and who didn’t."

But what’s really interesting is how often these figures fail at basic ‘Roman-ness.’ They can’t give a good speech. They don’t know how to host a dinner party properly. They dress inappropriately and don’t know how to behave in elite social settings. Despite reaching the top of society, they’re portrayed as outsiders to Roman culture.

Question: Based on available historical records, how many Romans were convicted of temple robbery? Also, what punishments did they face?

Köster: We have no robust evidence for prosecutions for temple robbery—sacrilegium in Latin—during the period I study, nor do we have definitions of the crime or discussions of penalties. In later Christian sources, where sacrilegium signifies a broad range of crimes that diminish the sacred status of someone or something (e.g., blasphemy or insulting the emperor), it is a capital offense. Here it merits the most horrific penalties that the Roman world has to offer, such as throwing people to wild animals for public entertainment. But in pre-Christian Rome, at least in the sources that survive, accusations of temple robbery are not a legal charge, but supporting evidence in other cases.

Question: What roles do the gods themselves play in these Roman narratives? Do they ever punish temple robbers?

Köster: Sometimes. There are dramatic stories of divine punishment: People struck dead, afflicted with disease—even losing their hands while trying to plunder a sanctuary. But those stories are surprisingly rare.

Most of the time, temple robbers get away with it. That raised big questions for me about ancient ideas of divine justice and the reliability of gods as protectors of their own property, which will be the focus of my next major project.

Question: If readers could take one or two ideas away from your book, what would they be?

Köster: That when we encounter moral outrage in ancient sources, we should ask what that work is doing. In Rome, accusations of temple robbery were less about protecting the gods and more about defining who belonged and who didn’t. The first question to ask isn’t ‘what happened?’ It’s ‘who is being accused?’

At its heart, this is a book about insults. And insults tell us what a culture values.

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New book from ��Ƶ scholar Isabel Köster examines temple robbery and the ancient Roman politics of moral blame.

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Top image: "The Triumph of Aemilius Paulus" by Carle Vernet, 1789

Happiness in literature isn’t entirely a matter of chance

Rachel Sauer — Fri, 15 May 2026 18:19:24 +0000

Happiness in literature isn’t entirely a matter of chance Rachel Sauer Fri, 05/15/2026 - 12:19

Alexandra Phelps

Which is why readers and storytellers continue turning to Jane Austen, says ��Ƶ scholar Nicole Mansfield Wright, considering why this enduring proto-feminist writer still holds a place in the classroom

Last week, The Other Bennet Sister debuted on BritBox, allowing U.S. viewers to enjoy the latest reworking of Jane Austen’s Pride & Prejudice—this time telling the story of the often-overlooked Bennet sister Mary.

The series, based on the novel by Janice Hadlow, first debuted in the United Kingdom on the BBC and arrives in what would have been Jane Austen’s 250th birthday year (her birthday was Dec. 16). Known for her ability to capture the beauty of the ordinary lives of everyday people, Austen wrote novels that remain relevant centuries later. In the opening lines of Mansfield Park she declares, "Let other pens dwell on guilt and misery," revealing that as a writer, she strived to depict joy and community within the lives she created in her novels.

Yet even in developing happy and uplifting plotlines, Austen didn’t refrain from commenting on the social pressures and shortcomings of her society. Two and a half centuries later, the strength of this proto-feminist icon still remains in classrooms as students discover through Austen how gender, choice, relationships and power interact with one another.

Year after year, says ��Ƶ scholar Nicole Mansfield Wright, students are surprised by Jane Austen, connecting to her writing in ways they didn’t think they could.

Nicole Mansfield Wright, an associate professor of English at the University of Colorado Boulder, has seen Austen’s power firsthand. As a scholar of late 18th- and early 19th-century British literature, she notices that students often presume Austen’s writing will be prim, proper and unrelatable to their own lives. Year after year, though, students are surprised by Austen, she says, connecting to her writing in ways they didn’t think they could.

On a broader level, Austen resonates with people even though our political structures are different from hers, says Wright, who received international coverage for an op-ed she wrote on Austen's political relevance today, “Alt-Right Jane Austen.” On a personal level, Wright explains that Austen “resonates because she’s both relatable and profound. She speaks to situations we recognize, like having a sister whom you’re really close with or not being able to suss out what a crush thinks about you. These are really relatable situations, but she takes them seriously. She’s not just sensationalizing it.”

When teaching Austen, Wright encourages students to look through various lenses at the elements that make her novels so complex. Although Austen published just four novels while she was alive—two more were published posthumously—her limited body of work still captures the dynamics that exist within a wide range of social classes and experiences. These experiences are what allow students to connect to her work. “She’s into exploring our everyday experiences and helping us think through: ‘What kind of person do I want to be in the world?’” Wright remarks.

In Wright’s course “Developments in the Novel,” she includes Austen’s Sense and Sensibility. In one scene, Elinor Dashwood, the eldest Dashwood sister, has a conversation with Colonel Brandon, a suitor of Elinor’s sister Marianne. Brandon mentions the sadness and loss when young people sacrifice their own ideas and originality for conformity, observing, “One is sorry to see them give way to the reception of more general opinions.” Wright uses moments like this to help students understand the importance of advocating for their own ideas.

Recalling a phrase from Paulo Freire’s Pedagogy of the Oppressed, which she encountered when she was a college student herself, Wright says, “One thing I really find important to my pedagogical strategy is that I don't think about education as ‘banking knowledge.’ I’m not dispensing information and then students store it in a bank and don’t question it. It’s about giving students a toolkit to decide how they’re going to operate out in the world. To be informed so that when they come across these ideas especially in this world of misinformation, they can be knowledgeable and they can come to the table with their own ideas.”

Publishing anonymously

Although today Austen’s novels—Sense and Sensibility, Pride and Prejudice, Mansfield Park, Emma, Persuasion and Northanger Abbey—are widely read, she didn’t publish under her name during her lifetime. Wright explains that female authors were often viewed as scandalous. “If you published a novel as a female author, you had to seemingly disavow your authorship. During her lifetime, Jane Austen’s name was not emblazoned on the covers of her books; one novel was attributed to ‘A Lady,’ for example.” During Austen’s life, the literary canon was overwhelmingly male, and women who wrote instead of keeping to the domestic sphere were often seen as morally suspect.

Austen’s legacy exists partially because of the way she centers and distributes power to female protagonists, says Nicole Mansfield Wright. (Photo: actress Ella Bruccoleri as Mary Bennet in The Other Bennet Sister. BBC/Bad Wolf)

Today, that canon has expanded to include a broader range of writers and stories, and there are ongoing discussions about what works deserve recognition. “There’s this idea of scarcity; that there’s only a set amount of attention. If we give this attention to new authors, is it taking away from honoring the authors who have stood the test of time?” Wright asks. “I would retort something along the lines of ‘Why do we have to choose?’” Literature, she argues, continues to offer new ideas and important insights, especially for students who are learning how to engage with the world around them.

Despite Austen’s limited catalogue, Wright resists naming just one novel as important to read. Instead, she approaches them “in an apothecary way. There are different Austens I can prescribe based on what malady you have.” For students and those reading for pleasure, there are different novels that can speak to universal feelings, she says. “If you’re worried about not getting started in life right and it seems like everyone is moving ahead of you, [pick up] Persuasion. If you’re an awkward person and you feel like you’re an outlier from others and that you’re not valued, [read] Mansfield Park. If you just want a good laugh, [choose] Pride and Prejudice. There are definite advantages to choosing each; it’s hard to choose just one.”

Austen’s legacy exists partially because of the way she centers and distributes power to female protagonists, Wright says, adding that Austen’s novels importantly “sustain a dialectic—a debate—rather than settling it,” and allow characters to exist beyond categories such as good or bad. Wright explains that more broadly, “novels remind us that our individual choices cumulatively can operate for or against justice. They make us feel less helpless. I have had situations where I think back to what this character would do in this situation.”

For students and readers navigating their own uncertainties and decisions, Austen’s novels offer an enduring possibility—a way to see themselves in characters who, despite being written centuries ago, were also questioning their belonging, identity, and power.

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Top photo: A scene of the five Bennet sisters from The Other Bennet Sister (Photo: BBC/Bad Wolf)

Telling stories of The Garden

Rachel Sauer — Wed, 13 May 2026 22:12:42 +0000

Telling stories of The Garden Rachel Sauer Wed, 05/13/2026 - 16:12

Rachel Sauer

In recently published book The Garden, ��Ƶ poet Julie Carr explores themes of time, war, Jewishness, memory, techno-biology, friendship and grief

Paradise is only ever a thought.

Julie Carr pauses for a moment, remembering what led her to The Garden. It was 2021, and there had been several shootings at or near Denver’s East High School—one in the building, one in front of it and one half a block away. Carr’s daughter was a student there at the time.

Carr had written about shootings before, attempting through poetry to understand the incomprehensible, but that wasn’t the topic she wanted to focus on this time.

��Ƶ Professor Julie Carr explores themes of time, war, Jewishness, memory, techno-biology, friendship and grief in her book The Garden.

“Of course it was terrifying and tragic and awful, but I was feeling, as many people are feeling right now, this kind of block against what to do,” explains Carr, professor of English and creative writing and chair of women and gender studies at the University of Colorado Boulder. “We protested, we’d written laws . . . but everything felt like a dead end.

“In that moment, I had a friend say, ‘You’re not just having a political problem here, you’re having a spiritual crisis.’ It’s this question of what do we do with violence? What do we do with our feelings of paralysis?”

Those questions led her down wandering paths of mystical tradition, of memories of her uncle, of dreams of fire in the dry Colorado grass, of imaginings like fragments of broken glass. And she arrived at The Garden, her recently published book that weaves fractured narratives into reoriented themes of time, war, Jewishness, memory, techno-biology, friendship and grief.

In the end, as at the beginning, I just wanted to think about the woman smoking on the planter’s edge.

If she can point to a beginning, it was when she began reading the writing of 12th-century Jewish philosopher Moses Maimonides. What she found in her reading was unsettling, “in this way in which the questions that we have are the questions humans have always had—questions with no answers, questions about the origins of evil, questions about what it means to be part of a community. But it was helpful to write in conversation with this central medieval thinker.”

On a parallel path to these questions with no answers was Carr’s longtime passion for theoretical physics, which grew during her undergraduate education studying with the philosopher and feminist physicist Karen River Barad. Carr began seeing similarities between the world of thought embedded in quantum field theory and the worlds of thought embedded in Jewish mysticism—“this sense that the world is not as it seems, that there are multiple ways of knowing,” she says.

“I’m interested in different ways of writing: a narrative mode, a more philosophical mode and a more lyrical mode, and how these different approaches can circle around some of the same concerns, the same histories, the same unanswerable questions,” says Julie Carr. (Back cover of The Garden showing artwork by Tony Robbin)

She thought of her uncle, the artist Tony Robbin, who was fascinated with the ideas of four-dimensional space and geometry, which is and isn’t a real thing, Carr explains. The fourth dimension is a mathematical concept that can be played out in the world of math and the world of computer-generated imagery, “even though when we look at the world there’s no fourth spatial dimension that we can see,” she says.

Since the early 19th century, mathematicians and philosophers have theorized about the fourth dimension, ideas that held equal fascination for Cubists like Picasso and other European modernist artists.

“They were interested in the idea of fourth-dimensional space for the same reason I became interested in Maimonides or River Barad was interested in quantum field theory: When you accept quantum theory or 4-D, you begin to understand that empirical reality is only one version of this universe.

“These modernist poets and painters who were interested in the fourth dimension, it gave them a sense of the possible. If you’re looking at (Guillaume) Apollinaire coming out of World War I, writing about `the beyond of this earth’ (in the poem ‘War’), or at Tony (Robbin) trying to describe fourth-dimensional geometry to me over and over when I was a child, you can sense the dynamism, which is so alive in his paintings. They just evoke an endlessness of possibility.”

Once, twice, dozens of times throughout my late-cold-war childhood, my uncle, the painter of the fourth dimension, had stood before me in the fluorescent light of his studio speaking of the universal failure to perceive things as they really were.

It quickly became clear as Carr wrote into these themes that she was writing in multiple different ways—memories of bombs falling that weren’t hers but felt like they were. Holocaust histories pressed against the bombings in Hiroshima and Nagasaki, pressed against the Gaza war. Strange images, such as a finger tracing the edge of an oxygen tent, a scholar wearing a stained red sweater, her friend the arborist asking her, as they walk toward “a tree blooming bedspread pink,” whether she ever hears ghost stories. Not all of these images could appear in one book.

“It became the idea of writing a trilogy,” Carr says, explaining how The Garden is the first of three, the second of which, Turning, will be released next year. “I’m interested in different ways of writing: a narrative mode, a more philosophical mode and a more lyrical mode, and how these different approaches can circle around some of the same concerns, the same histories, the same unanswerable questions.”

But it seemed to me then and seems to me now that the best books are the ones that are never done. Even if bound and published, even if lauded and canonized, the greatest books carry a sense of incompletion. More: a sense of having been abandoned.

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In recently published book The Garden, ��Ƶ poet Julie Carr explores themes of time, war, Jewishness, memory, techno-biology, friendship and grief.

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Top image: "Lobofour" by Tony Robbin, 1982

Meet the workers capitalism calls disposable

Rachel Sauer — Tue, 12 May 2026 17:37:29 +0000

Meet the workers capitalism calls disposable Rachel Sauer Tue, 05/12/2026 - 11:37

Cody DeBos

��Ƶ researcher Shae Frydenlund raises questions about a system that profits when workers are left behind

Even before the sun rises over the wholesale food markets of Kuala Lumpur, Malaysia, the work is unending. Produce and poultry move fast, destined for the city’s restaurants and grocers, to be part of meals served in a few short hours.

During the summer months and around holidays, the workers who make this daily cycle happen are mostly stateless Rohingya refugees from Myanmar. They often work for weeks without taking a day off from the back-breaking labor. Doing so risks one being blackmailed.

When fall arrives and business slows, the same workers who were indispensable just weeks earlier are let go without warning. Sometimes the layoff lasts a day, other times for multiple weeks. Left with no other options, these Rohingya workers are put in an unthinkable predicament, unable to provide for their families or plan for life’s tomorrows.

Shae Frydenlund, an assistant teaching professor in ��Ƶ's Center for Asian Studies, asks in her research, "What does it mean to be left behind by capitalism?"

This is the world Shae Frydenlund moved into for nine months, living alongside Rohingya day laborers just north of the city. The stories she heard posit a foundational question about the politics driving both the local and global economy: What does it mean to be left behind by capitalism?

From the mountains to the market

Frydenlund, an assistant teaching professor in the University of Colorado Boulder Center for Asian Studies, arrived at her most recent research with a decade of expertise. After graduating from Colgate University in 2010, she spent a year as an IBM Thomas J. Watson Fellow, traveling between the Tibetan Plateau, the Andes and the Amazon to study global trade in high-value medicinal plants and animal products.

After a brief skiing detour in Vail, her passion for research brought her back to academia.

“My master’s thesis focused on labor relations, ethnicity and race in Nepal’s Everest industry,” she says. “My PhD dissertation was a study of how Rohingyas, ethnic minorities violently displaced from the Chittagong Hill Tract region of what is today northwest Myanmar, became invaluable to industrial manufacturing and meatpacking sectors in Colorado.”

Her most recent paper, published in New Political Economy, grew directly from this work.

“The paper we are talking about is based on a chapter of my dissertation, which theorizes the relationship between refugee labor and the accumulation of capital more broadly,” says Frydenlund.

A new way of thinking about surplus

The heart of Frydenlund’s research is a concept she calls “dialectical disposability.”

“To put it simply, the idea of ‘dialectical disposability’ is about recognizing the constant movement and change that shape experiences of work—including unemployment,” she says.

For many years, scholars have used the idea of “surplus population” to describe groups who are unemployed and largely shut out of the formal economy. This includes refugees, stateless people, and indigenous communities. Embedded in this term is an assumption that these are people capitalism has passed over and left behind.

Frydenlund pushes back on this, drawing on Marxian political economic theory and nine months of on-the-ground ethnographic research. She argues that reality is both more dynamic and more nefarious.

“Not only are unemployed people valuable to ‘the economy,’ I suggest that this value is created from the process of jerking people in and out of the so-called surplus population,” she says, adding, “People who are deemed economically useless are far from it.”

In other words, instability created by employers is the game. Indeed, those who need labor for market work in Kuala Lumpur and industrial jobs in the U.S. alike depend on this cycle of hiring and firing workers who are easy to exploit.

The constant threat of dismissal keeps workers compliant, says ��Ƶ researcher Shae Freydenlund. (Photo: Rohingya Creative Production/Pexels)

The constant threat of dismissal keeps workers compliant. After all, there is always someone willing to take your place.

This system also suppresses wages and keeps labor costs flexible enough to absorb the shocks of a volatile food market. However, it’s the workers who pay the price.

Levers of exploitation

Understanding how the system works requires a look at the structures that make it possible. Frydenlund is direct about what those levers are.

“Exploitation requires the production of difference. This is at the heart of theorizations of racial capitalism,” she says.

In Malaysia, that difference is manufactured through a combination of racial hierarchy, statelessness and immigration enforcement.

Rohingya workers—most of whom lack official documentation—are racially profiled, publicly framed as threats to the economy and denied the legal protections afforded to even low-wage Malaysian workers. This leaves them with little-to-no leverage.

“Immigration enforcement is vital for maintaining an apartheid labor system that separates workers based on citizenship status and nationality. Employers also offload the costs of immigration violations onto workers themselves, leveraging the risk of employer-paid fines as justification for paying lower wages,” Frydenlund says.

If this sounds familiar, it’s because the same mechanics are at work in the United States, where Frydenlund’s earlier research followed Rohingya refugees into meatpacking and industrial manufacturing jobs in cities like Denver and Greeley.

“I found that the refugee resettlement system acts as a labor broker, supplying firms with cheap, supposedly docile workers,” she says.

The theft of time

In her fieldwork, Frydenlund witnessed the human cost of this system up close. In households where unpredictable, weeks-long unemployment is the norm, families struggle to pay the bills and plan for the future. The question of when work might return hangs like a dark shadow over everything.

“I would describe the impacts of precarity as a form of psychological torture that makes people frantic. I think of the insecure and temporary employment that has become so common now, from platform work to Amazon warehouse work, as a system of organized crime that steals future time from people,” Frydenlund says.

The consequences are far reaching.

"We can’t fully understand exploitation, uneven development or climate change without detailed attention to places and people."

“Being chronically unable to plan for future purchases, rent, hospital bills, childcare, food, vacation (because we all deserve to rest and play), it’s a form of physical and psychological violence,” she says.

Repairing the system

Giving refugees the legal right to work is a common policy response to the type of labor exploitation Frydenlund studies. She understands the appeal but rejects this “fix” as insufficient.

Legalizing access to formal labor markets, she argues, leaves the underlying structure of racialized inequality untouched. Malaysian food markets, like American meatpacking centers, are embedded within systems of racial hierarchy and economic exploitation that aren’t fixed by issuing a work permit.

What Frydenlund observed in the field, however, offers some hope. In Kuala Lumpur’s markets and beyond, she documented communities building solidarity outside the formal economy. From coalition work to engagement with unions and everyday acts of mutual care, these communities are slowly unifying.

“This is solidarity in unpaid social reproduction work, and it’s magnificent,” she says.

It’s a reminder that the workers at the center of her research are more than data points in a global economic behemoth. They are people. Paying close attention to them, Frydenlund argues, is the only way to understand the abstract forces shaping all our lives.

“We can’t fully understand exploitation, uneven development or climate change without detailed attention to places and people,” she says.

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��Ƶ researcher Shae Frydenlund raises questions about a system that profits when workers are left behind.

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Top image: Rohingya man U Kyaw Win Chay prepares netting (Photo: Myanmar Now/Wikimedia Commons)

When climate change threatens sacred sites

Rachel Sauer — Mon, 11 May 2026 22:05:02 +0000

When climate change threatens sacred sites Rachel Sauer Mon, 05/11/2026 - 16:05

Tiffany Plate

��Ƶ PhD candidate Chilton Tippin assesses how a warming climate is affecting not just humans, but also our archaeological record

In southwestern Colorado, just north of Mesa Verde National Park, sits the scenic—and historic—Canyons of the Ancients National Monument, or CANM. The sprawling monument spans more than 175,000 acres of pinyon-juniper woodlands, salt-desert scrub, big sagebrush plantations and riparian zones.

CANM also happens to be home to critical pieces of Southwest history, including an estimated 30,000 habitation sites, field houses, kivas, shrines, artifact scatters, sacred springs and masonry towers that date as far back as the Paleo-Indian period (10,000–14,500 years ago).

��Ƶ PhD candidate Chilton Tippin (left) spent months with farmers whose livelihoods depend on the Rio Conchos, a tributary of the Rio Grande in Chihuahua, Mexico. (Photo: Eduardo "Lalo" Talamantes)

But the monument’s location in the high desert makes the landscape, and these historical sites, especially vulnerable to the effects of climate change. In the summer of 2025, Chilton Tippin, a University of Colorado Boulder anthropology PhD candidate, helped map out exactly how warmer weather and heavy rainstorms could impact these culturally significant structures.

The resulting Climate Change Impact Assessment, which was done with Cooperative Institute for Research in Environmental Sciences (CIRES) colleagues Kira Clark-Wolf and Christy Miller Hesed, was published in January 2026. The project was funded through the Rapid Climate Assessment Program from ��Ƶ North Central Climate Adaptation Science Center.

The assessment laid out projections for CANM’s climate future—including many more days with temperatures above 90°F, more days of drought that could lead to increased wildfire risk and more intense and frequent extreme-rainfall events that can cause flooding and erosion.

“This is kind of the initial stepping stone that will hopefully catalyze discussions between the Bureau of Land Management and tribal partners to begin the long planning process for how they're going to adapt the landscape to absorb shocks from climate change,” says Tippin.

Projections and partnerships

To create the projections in the report, Tippin worked from information provided by archaeologists at CANM that pinpointed the exact location of known historical sites. He then used Climate Toolbox to produce climate projections from 20 different models. He compared those projections to literature covering similar projections to come up with general metrics such as how much daily temperatures might increase and how many days the area might go without rain (thus increasing wildfire potential).

At CANM, climate projections show that heat indices will register above 90°F an average of 35 days per year in the 2050s (up from 6 days in the 1990s). (Graphic: climatetoolbox.org)

“We found that most of the stone towers are embedded in pinyon-juniper habitats,” says Tippin. If the climate models and the literature are all saying that the pinyon-juniper forests will be more vulnerable to fire, he says, then they have a better idea of the threats those towers are likely to be facing over the next 50 to 100 years.

“Then CANM can make climate adaptation and forest management decisions so that they can fulfill their mission of protecting not just stone towers, but the kivas, and wiki-ups, and room blocks, too.”

Those decisions would not be made, however, without meaningful input from CANM’s 26 tribal partners whose ancestral presence is reflected in thousands of habitation sites across the landscape.

In cases like these, that knowledge is imperative to take into account. “These are places where their ancestors dwell,” says Tippin. “These heritage sites are part of this living cultural landscape.”

In fact, in the Pueblo worldview, these structures are also deeply spiritual places. “For many Pueblo people, the towers themselves, as well as the materials and rocks within them, are imbued with sentience,” says Tippin. “They're alive, and they themselves have spirit. And the natural course of things is for them to go through processes of decay and reintegration into the ecology.” As a result, a Pueblo person whom Tippin consulted suggested that adapting the habitats in which structures are embedded would be a more culturally appropriate approach than directly shoring up the structures themselves.

Exploring climate-caused conflict

Tippin was tapped to lead the CANM assessment not just for his social science research skills but also for his previous work with indigenous people in the Southwest—much of which he did for his dissertation (completed Spring 2026).

While Tippin’s PhD research is not directly focused on the climate change impacts of historical sites, it still very much explores its impacts on humans, especially in relation to water insecurity. His interest in water interactions stemmed from his childhood in El Paso, Texas, where he spent a lot of time playing in the Rio Grande. Tippin’s experiences with the river and other natural landscapes inspired a lifelong desire to examine, and tell stories, about human interactions with nature.

Chilton Tippin spent several days touring Canyons of the Ancients National Monument’s significant historical sites, including Moose Tower, which was built by Ancestral Puebloans in the late 1200s. In 2020, an extreme rainfall event caused the tower’s west wall (not pictured) to collapse. The storm’s timing and intensity are characteristic of convective rainfall, a type of extreme weather event increasingly linked to climate change in the Southwest. (Photo: Chilton Tippin)

Tippin spent his first few post-college years doing just that, working as a reporter in Wyoming after earning his undergraduate degree in journalism. “For the longest time, I've wanted to tell stories about people and how they interact with the environment, with a specific lens on environmental disputes and conflict,” he says.

So, for his doctoral research, Tippin returned to the Rio Grande and its watershed. The river now sees markedly less flow—thanks in part to a warming climate and diminishing snowpack in the Rocky Mountains—and he wanted to explore the ways those low flows are affecting people who rely on it in one way or another.

To do so Tippin spent a year at three field sites that are all hydrologically connected to the Rio Grande. He first spent several months in Taos, NM, where he teamed up with Puebloans working to protect their traditional uses of water.

Next was El Paso and Juárez, Mexico, where the Rio Grande has become completely militarized. He spent time with the people of the Ysleta Del Sur Pueblo who have a ceremonial relationship with the river, as well as first responders helping deliver water to migrants. “That piece of the dissertation looked at the juxtaposition of this river, which is the bringer of hope and life to the desert and a ceremonial site for the Tigua people,” Tippin says. “How is this same river also the site of widespread, racialized migrant death and violence?”

The final months he spent with farmers along the Rio Conchos in Chihuahua, Mexico, where the river sustains farmers’ agricultural output. In this final site, specifically, Tippin saw how drought and climate change are already causing civil unrest.

In 2020 a rebellion arose among farmers there who were protesting a 1944 treaty that requires Mexico to deliver a certain amount of water from the Rio Conchos to Texas.

“I was in Chihuahua amid that backdrop and came to understand how this megadrought is insinuating itself into people's day-to-day lives,” he says. It was amazing to see how these farmers could mobilize themselves to protect their agricultural water, he says.

Continuing the work

Tippin’s next steps will be to pursue his interest in the human dimensions of climate change through a postdoctoral appointment with the U.S. Geological Survey. He’ll work closely again with the North Central Climate Adaptation Science Center on applied climate-adaptation social science projects.

Part of this postdoctoral work will be to assess how past research projects have been executed in the field; another part is to help ensure agencies like the National Park Service, the Bureau of Land Management, and the Department of Fish and Wildlife have access to the latest climate science when they’re making decisions about land and water management.

In the meantime, he hopes that the climate assessment he performed at CANM can be used to help evaluate similar natural and historic sites.

“It's a niche area within the world of climate change adaptation research,” he says. “But it's just another indication of how climate change is this all-encompassing threat multiplier that affects a lot of things that people find to be valuable.”  

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��Ƶ PhD candidate Chilton Tippin assesses how a warming climate is affecting not just humans, but also our archaeological record.

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Top image: Bureau of Land Management

Scholar exercised science muscles in the gym

Rachel Sauer — Mon, 11 May 2026 16:36:25 +0000

Scholar exercised science muscles in the gym Rachel Sauer Mon, 05/11/2026 - 10:36

Cody DeBos

In new memoir, senior aging researcher Doug Seals chronicles the work of science when conditions aren’t ideal

Imagine a biomedical research laboratory. Chances are, visions of gleaming equipment, climate-controlled rooms, and the hum of precision instruments come to mind.

But what if that lab was really a century-old gymnasium plagued by electrical outages, noise and temperatures that swing with the seasons? Those are just some of the challenges Doug Seals faced while establishing one of the most productive aging research programs in the country.

Seals, a distinguished professor in the University of Colorado Boulder Department of Integrative Physiology, recently published a memoir chronicling more than four decades in biomedical research. In his own words, the book isn’t all about the science; it’s also about what it takes to succeed when conditions aren’t in your favor.

Doug Seals, a distinguished professor in the ��Ƶ Department of Integrative Physiology, recently published a memoir chronicling more than four decades in biomedical research.

An unlikely scientist

Seals grew up in an under-educated family, his parents having only elementary school educations, and was the first in his extended family to attend college. As an undergraduate, he majored in education and business administration hoping to coach football.

A research career wasn’t on his radar.

“However, the program had a mandatory requirement to perform a research thesis, and I discovered that I really liked the research process,” Seals says.

That discovery set him on the path to where he is today.

Seals went on to earn his PhD at the University of Wisconsin-Madison, then completed his postdoctoral training at Washington University School of Medicine in St. Louis and at the University of Iowa before landing his first faculty position. He would eventually join ��Ƶ Department of Integrative Physiology (the Department of Kinesiology at the time) in 1992.

“Each stop along the journey provides a learning opportunity, and you take the new tool and add it to your toolbox,” he reflects.

Seals’ new memoir details the unique trajectory of his career and how little of it was the byproduct of elite circumstances.

“I had no conventional mentoring in graduate school (I did not belong to a ‘laboratory’), so I learned how to work on my own, independently,” he says, “which turned out to be helpful later.”

Bringing science to the gym

The title of Seals’ memoir, A Life of Science—In Gyms, isn’t a metaphor. For 30 years, Seals and a small group of colleagues ran NIH -funded research programs out of Carlson Gymnasium on the ��Ƶ campus before moving out in 2020. The building, constructed in the 1920s, was never designed with biomedical research in mind.

Yet Seals and the other faculty found a way to make it work.

His idea for the book grew out of a period of reflection during the pandemic.

“As I was writing a series of personal commentaries during and post-pandemic, I began to think about penning a memoir of my unusual life of science in gyms,” he says.

He started by authoring a historical scientific article about the Carlson years, then realized the story was bigger than could be told in a journal piece.

“I decided to expand that story to include my earlier life and more details about the challenges I have overcome, which necessitated the longer narrative format of a memoir.”

The stories he chose to include during the writing process are, by his own account, the ones readers may find most compelling, particularly how Seals and his colleagues built a top academic research department at ��Ƶ.

“For example, I share how I obtained the funds to start the first research seminar series in the department . . . the challenges we faced performing NIH-funded research in an old gym designed for sport and how I eventually took matters into my own hands to upgrade our research facilities when the campus did not do so,” he says.

In his memoir, Doug Seals details the "challenges we faced performing NIH-funded research in an old gym designed for sport."

Despite the conditions, his lab secured continuous NIH funding, produced more than 350 peer-reviewed publications and trained more than 300 scientists across career stages from undergraduate to junior faculty.

Living long and living well

Woven through the memoir’s recap of institutional challenges is the science Seals has dedicated his career to. His lab’s central focus is the concept of extending “healthspan”—not just how long we live, but how long we live well.

“In biomedical aging research, ‘healthspan’ generally refers to the period of life that you retain good physical and cognitive function and are free of serious disease, whereas ‘lifespan’ is the entire period of life,” Seals explains.

He notes the two don’t always align. A long life shadowed by disability or chronic disease is a far different proposition than one that stays healthy into its final decades.

Seals has spent 40 years researching what tips the scale in favor of the latter.

Seals has clear advice for those seeking to improve their healthspan: “If I could recommend that people do only one thing, it would be to exercise regularly—to be physically active. No other strategy comes close to exerting the health benefits of regular exercise on physical and cognitive function and prevention of chronic diseases,” he says.

Diet, not smoking, and other factors matter.

“But the effects of regular exercise cannot be fully mimicked by any other lifestyle behavior or pill,” Seals adds.

In control of your fate

One of the more challenging aspects of writing the memoir, Seals admits, was choosing what to talk about.

“The most difficult challenge was trying to make the book compelling to both scientists and non-scientists. I wanted to provide a lot of ‘insider insight’ for the layperson, while not boring academics reading the story,” he says.

Through his careful curation of stories, the message he hopes to land is straightforward.

“The main message of the memoir is that you don’t need to come from the most educated family background, attend the most elite institutes of higher education, join the faculty of a top-ranked department or have the best research facilities to achieve and sustain success in your profession,” he says.

“You are the ‘master of your fate,’ not your environment. Your determination, creativity and resilience are much more important to the outcome than external factors,” Seals adds.

Seals lived this lesson before ever writing it down. Sitting atop the resume of a 41-year career built, improbably, in a gymnasium, he fears the perspective that has carried him through it all is going out of fashion.

“I worry that more recent generations may not fully understand this simple point of view,” he says.

The memoir is his attempt to make sure they do.

For anyone who has ever felt that the odds are stacked against them, Seals offers one last reminder: “Your personal agency is much more important in achieving your life goals than your immediate environment.”

A preview of A Life of Science—In Gyms! can be accessed at Physiology.org.

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In new memoir, ��Ƶ senior aging researcher Doug Seals chronicles the work of science when conditions aren’t ideal.

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Top image: Carlson Gymnasium

Come for the beer, stay for the science

Rachel Sauer — Fri, 08 May 2026 00:07:52 +0000

Come for the beer, stay for the science Rachel Sauer Thu, 05/07/2026 - 18:07

Rachel Sauer

The May 11 Earth on Tap event at Rayback Collective in Boulder, open to all, invites scientists and non-scientists to gather for discussions of climate research

It started, as good things often do, with CAKE. In this case, that’s the Climate Action Knowledge Exchange, a group formed by University of Colorado Boulder atmospheric and oceanic sciences (ATOC) graduate students Max Elling, Dora Shlosberg and Josh Gooch. They noticed, the further they progressed in their studies, that there are “a lot of different people working in climate, but not necessarily working together,” explains Shlosberg, a PhD student.

If you go

What: Earth on Tap

When: 5:45-7:30 p.m. Monday, May 11

Where: Rayback Collective, 2775 Valmont Road in Boulder

Who: All are invited

Learn more

So, they formed an interdisciplinary outreach group, CAKE, to break down silos and build partnerships between scholars, industry professionals and community members. From there, CAKE began collaborating with ATOC’s existing Outreach Committee, a group dedicated to educating the public on Earth science through engaging and interactive learning. Outreach teaches children through their SEEDS program, bringing live demonstrations on Earth-system science to local elementary schools.

Then, last semester, they began discussing what more they could be doing to involve adults in science, particularly those who aren’t professional scientists but are science curious.

Earth on Tap organizers express that there has been a lot of misinformation spread about science, and there is sometimes an element of mystery among the public as to what it is local scientists do. Earth on Tap aims to break down these barriers and connect people of all backgrounds to the science being done in their own backyard.

The key is to make it fun, says ATOC PhD student Maggie Scholer. But how?

The answer: Beer.

Not to make the science go down easier, but as a tool to bring science out of the lab and field research sites and into spaces where all are welcome, where community grows, where learning can happen with a chocolate stout and a shared plate of sliders. So, that’s how Earth on Tap came to be.

An event at which all ages are welcome—though you’ll have to show ID if you want that beer—Earth on Tap features climate scientists discussing their research with a focus on how it applies to and affects the broader community.

The second Earth on Tap will be from 5:45-7:30 p.m. Monday, May 11, at the Rayback Collective in Boulder. Kyle Manley, an interdisciplinary climate scientist, and Molly Wieringa, a postdoctoral fellow with the National Center for Atmospheric research, will discuss fires and public land recreation as well as sea ice and polar climate engineering.

Telling science stories

Monday’s Earth on Tap topic is especially timely, Josh Gooch says, because he and his ATOC colleagues frequently discuss how “to communicate how abnormal this winter has been and contextualize it to the future. Each week we have a weather discussion that one of our professors leads, and we get these branching discussions of, ‘If we make up the precipitation deficit in the future, what does that mean in terms of more fuel for wildfires?’ So, one of our goals (with Earth on Tap) is to set the context of what current weather events that are occurring on the Front Range may lead to in future seasons. That’s a concern that a lot of people share.”

Max Elling, an ATOC PhD student and researcher in the Oceans and Climate Lab, notes that the Boulder area is interesting because of its large population of scientists as well as its population of non-scientists, who are nevertheless involved in Earth science, yet there still can be a disconnect between the research that’s happening in this area and what community members know about it.

“With Earth on Tap, we’re learning more about what people are curious about,” Elling says, adding that he and his colleagues are learning to better understand their audiences and tailor their outreach style accordingly.

“We have an inherent language that we use as scientists, certain acronyms, and we’re taught to present at conferences where everyone is aware of this language,” Gooch says. “We need to be more aware of situations where an audience member might not be as familiar because they don’t interface with these things every day.”

Jonah Shaw, a post-doctoral associate at the Cooperative Institute for Research in Environmental Sciences (CIRES) who spoke at the inaugural Earth on Tap in January, adds that all of his communication training in graduate school was in a conference environment, which doesn’t necessarily translate to climate discussions over beers at the Rayback.

“Something that I think is really important when you’re communicating within a scientific field is a story, but it becomes even more important when you’re communicating with the general public,” Shaw says. “It’s meeting people where they are, so for me, instead of talking about what I do on a day-to-day basis, I talked about a satellite mission I worked on, the story of that mission. I was talking about the narrative aspects and connecting with people’s experiences, and I was incredibly excited to see how well attended it was by non-scientists. Everyone is in their own realm and able to connect (with the science) in their own way.”

Scholer says that Earth on Tap organizers learn from event to event how to better involve audience members in the presentation, including trivia questions with prizes and QR codes that people can scan to submit questions if they’re not inclined to raise their hand. Ideally, she adds, people will come to Earth on Tap and have a great time and be more inclined to take climate action when opportunities arise.

“I think, especially in atmospheric science, ideally the outcome of what we do in the field is actionable for policy makers,” says ATOC PhD student Lucas Howard. “I think having the public more informed about not just the science in terms of outcomes, in terms of uncertainty, but the process of what goes into generating the science, can only have good downstream effects.”

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The May 11 Earth on Tap event at Rayback Collective in Boulder, open to all, invites scientists and non-scientists to gather for discussions of climate research.

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