May 02 2025

Christine Ortega Gaurkee, Berkeley Preparatory School, Tampa, Florida

Empathy by John Edward Marin

The very first scene of the Trial and Death of Socrates takes place on the steps of the King Archon’s court when Socrates runs into Euthyphro, who one may imagine sauntering out of the courthouse proudly. The men exchange initial pleasantries, and through those simple hellos, Euthyphro discloses that he is at the courthouse prosecuting his own father for murder because he believes it is the pious thing to do. This news immediately shocks my students, and, frankly, it appears to be of great surprise to Socrates as well. After twenty years of exploring this dialogue with my students, I imagine their outrage comes from Euthyphro’s lack of empathy for his father’s accidental situation. How could he possibly believe that the righteous or faithful thing to do is to prosecute his own father? 

Mary E. Hess, Luther Seminary, St. Paul, Minnesota

Empathy by John Edward Marin

I am thoroughly aware, as I sit down to write this piece, of the vastly differing settings in which members of the AAR teach and learn. Digital media scholars have noted that we are living in a time of context collapse, yet as religion scholars, we know that context matters a great deal.1 Contexts have a huge impact on the ways in which learning unfolds, as well as any content we seek to teach. This essay is, then, a situated piece that I offer from my specific setting. I hope that it will prove evocative for you, igniting your interest in the ways in which story exercises can prove useful in a religious studies classroom. I hope readers will share both how these ideas resonate with, and how they contest, their own practices.

Erin Runions, Pomona College

Empathy by John Edward Marin

We pass the commissary as we walk across the prison yard to our writing workshop. It’s a small trailer, with ramps zig-zagging up to the window where purchases are made. Women wait in line on the ramps, while others linger below, leaning or sitting on concrete. As we pass, they call out, “What class is this?” “That one looks like my daughter.” “Why are you here?” “What are you looking at?” “I like that outfit!”

This walk has become familiar over the past fourteen years. I look forward to hearing these comments and the brief conversations they provoke. On their first visit though, my college students report that they feel uncomfortable. What is their role here? How should they respond? Course readings and their own social awareness have prepared them for the deep injustices of prison, but not necessarily for the actual feeling of being inside a prison and themselves being scrutinized.

Empathy by John Edward Marin

Ashby, R. and P. Lee. “Children's Concepts of Empathy and Understanding in History." In The History Curriculum for Teachers, edited by Christopher Portal, 62–88. London: Falmer, 1987.

Batson, C. Daniel. “These Things Called Empathy: Eight Related but Distinct Phenomena.” In The Social Neuroscience of Empathy, edited by Jean Decety and William Ickes, 3–15. Cambridge, MA: MIT Press, 2009.

Bråten, Stein. On Being Moved from Mirror Neurons to Empathy. Amsterdam: John Benjamins Publishing Company, 2007.

Burns, Charles. P. E. “Teaching and Self-Formation: Why the Ignoble ‘Intro to World Religions’ Really Matters.” Teaching Theology & Religion 4, no. 1 (2001): 15–22.

Bissera Pentcheva interviewed by Kristian Petersen

Bissera V. Pentcheva, winner of AAR's 2018 Award for Excellence in Historical Studies for her book Hagia Sophia: Sound, Space, and Spirit in Byzantium, talks about how digital technology, as applied to the ancient and medieval aural experience of the Hagia Sophia, makes it possible for historians to see, feel, and hear primary textual and liturgical sources in new ways.

Countering the narrative that Langston Hughes was uninterested in religion, scholar and author Wallace Best describes the poet as an "avid and eclectic churchgoer" who returned time and again to the question, construction, and meaning of salvation in American religious history.

Wallace Best's book Langston's Salvation: American Religion and the Bard of Harlem (NYU Press, 2017) won the 2018 Award for Excellence in the Study of Religion in the Textual Studies category, presented by the American Academy of Religion. He is professor of religion and African American studies at Princeton University.

by Deonnie Moodie, University of Oklahoma

Anne Monius, professor of South Asian religions at Harvard Divinity School, died on August 3, 2019. Anne was a member of the AAR for nearly thirty years where she served as editor of the Religion in Translation book series (2005–2014); associate editor of the Journal of the American Academy of Religion (2006–2010); chair of the Jain Studies program unit (2009–2011); and presider, panelist, and respondent in dozens of Annual Meeting sessions throughout her distinguished career. Colleagues and friends will remember her work and contributions to the field during this year's AAR Annual Meeting in San Diego. The details for that session appear below this remembrance, written by one of Anne's students, Deonnie Moodie, who is now assistant professor of South Asian religions at the University of Oklahoma.


Anne’s wedding present to me was a wall hanging, a colorful tapestry featuring Ganesh, Lakshmi, and an array of beautiful pastoral images. Her card indicated that I was to hang it over my marital bed to ensure the birth of sons. After a lengthy bout of laughter with my partner about the very intimate nature of this gift from my PhD advisor—a woman widely admired and even feared for her intellectual prowess—I had two thoughts. The first was, “And she’s funny too!” and the second, “She can’t seriously want me to have a baby, right? Does she have any idea how long that would delay my dissertation?”

Nancy Levene, professor of religious studies at Yale University, joins Kristian Petersen in a conversation about her book, Powers of Distinction: On Religion and Modernity, which won AAR's 2018 Award for Excellence in Constructive-Reflective Studies.

Don't miss another AAR interview. Subscribe to the American Academy of Religion's audio feed in your favorite podcast app.

by Beatrice Gurwitz, National Humanities Alliance

A group of five humanities advocates talk together outside an office door at the Capitol

For three years in a row, the Trump administration has called for the elimination of the National Endowment for the Humanities (NEH) and other humanities funding streams. In both 2017 and 2018, thanks to robust advocacy from the humanities community, the Republican-controlled Congress rejected the administration’s efforts and passed increases for the NEH and several other humanities programs. This year, we are seeing support on Capitol Hill for even greater increases for the NEH and other humanities programs. The possibility of these increases is partly a result of the Democratic takeover of the House, but that isn’t the whole story—a Democratic majority has not always meant proposed increases for the humanities. Support for the NEH has grown on both sides of the aisle, largely as a result of our collective efforts to showcase just how valuable the humanities are to communities around the country. 

by Mary L. Keller, University of Wyoming

Ocean, broken ice, and a sunset off the coast of Greenland

In a June 2016 op-ed for RSN, I wrote that as of 2019, when my duties as co-chair of the Feminist Theory and Religious Reflection Unit were over, I would no longer be attending the AAR in light of the unsustainable carbon budget of the travel and venues. Colleagues in the AAR and SBL wrote that my absence would be a loss to the community. Many wrote with suggestions for collective action, like implementing Mitchell Thomashow’s The Nine Elements of a Sustainable Campus at their respective schools.1 Catalyzed, we coordinated swift, and immediate strike actions at our colleges and universities. “You are not alone,” they wrote to me, and it was true.

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