During the Fall 2026 semester, Allocco will be teaching an introductory Hindu Traditions course and Death and the Afterlife: Ghosts, Demons and Ancestors in Asian Religions at Colgate University. In addition to teaching courses, she will present one public lecture as the NEH Chair and share her scholarship at a colloquium hosted by Colgate’s Division of Arts and Humanities.

“I loved my time at Colgate; it was obviously very formative for me,” Allocco said. “And it’s lovely to be thought of as someone who can contribute to an institution that I admire. I majored in religion, Asian studies and philosophy there, and I am doing work now that directly connects to what I studied. The first time I went to India was as a junior at Colgate and now I co-lead my own study abroad courses there. In many ways, this is a full circle moment.”

She plans to use this experience as a professional development opportunity and to bring back what she learned during her time at Colgate University to ������Ƶ.

“I’m excited to join a talented department and be on a campus where there is a lot of sharing of scholarship and I can learn how I can adjust my pedagogy and teaching,” Allocco said. “I am looking forward tolearning from new mentorship models and gaining fresh insights that I can bring back and infuse into my own work and classroom at ������Ƶ. I am most invigorated in the classroom when my students are shifting my thinking, so I anticipate teaching in this context will offer me new perspectives to bring back.”

Personally, Allocco is looking forward to visiting with Wanda Warren Berry, professor emeritus of philosophy and religion and her mentor during her time at Colgate University, who is now 94. She is also looking forward to bringing engaged and experiential learning into the classroom and teaching in diverse contexts where students can contribute their own experiences.

“At Colgate there are many students from South Asia who grew up with Hindu culture and practices, so I’m looking forward to diverse learning environments where students can contribute their own lived experiences.” Allocco said. “I am also planning to embed some of the signature elements from my ������Ƶ courses into my classes at Colgate, such as site visits to Hindu temples.”

What Allocco is looking forward to the most is sharing her Fulbright sabbatical research on soundscapes and ritual art forms in India in Colgate’s classrooms and colloquiums.

“I have new scholarship from my sabbatical in India that I am excited to test drive, present and continue to develop,” Allocco said. “I’m excited for this growth opportunity and I am especially grateful to dean Kelly for his enthusiasm and support.”

Allocco’s professorship is both an opportunity to contribute to another institution and to bring new ideas and experiences back to ������Ƶ.

“I am incredibly proud of Professor Allocco and her well-earned distinguished professorship at Colgate,” said Hilton Kelly, dean of ������Ƶ College, the College of Arts and Sciences. “Opportunities like this allow our faculty to share their expertise nationally while returning to ������Ƶ with new perspectives and experiences that enrich our classrooms and ultimately benefit our students.”

The seeds that were planted during Allocco’s time at Colgate helped to define her career at ������Ƶ.

“I feel certain that this experience will enrich my teaching,” Allocco said. “The humanities push us inquire, to ask important questions and develop our own positions. I think that happens best in conversation, so I am sure that joining a different set of conversations temporarily will enrich me as a teacher, scholar and mentor.”

Colgate University, established in 1819, is a liberal arts college located in New York with an enrollment of over 3,000 students. Their Department of Religion has nine faculty members.

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One of the central goals of ������Ƶ’s Multifaith Strategic Plan is to “support opportunities for multifaith learning and engagement for all members of the ������Ƶ academic community,” including through academic opportunities. While many students at ������Ƶ may take a single course during their time at ������Ƶ that focuses on the study of religion or spirituality, a select group of students specializes in academic multifaith learning: religious studies majors.

Last month, 11 students graduated from ������Ƶ with degrees in religious studies, the largest number of Religious Studies majors graduating in a single year since 2012.

“The number of majors in our department has grown substantially over the last several years,” said Geoffrey Claussen, professor of religious studies and chair of the Department of Religious Studies. “Students seldom come to ������Ƶ planning to major in religious studies, but students often take courses during their first year that whet their appetite for further learning. They are able to recognize how the critical study of religion helps them to understand the world, and they appreciate the mentorship and community that our department offers.”

Religion is anything

The course that hooked Tracey McCarty ’26 on religious studies was “Religion and American Popular Culture,” taught by Andrew Monteith, and explores how religion can be found in many unexpected places in popular culture and imagined in radically different ways.

“I was taught a very specific concept: religion is anything,” McCarty said. “This was a game-changer for me. To understand religion not as a cohesive and strict definition, but as this conceptual ball that can be shaped in any way. Seeing religion as not an institution, but as a thing that a single person can define for themselves, was beautiful.”

One of the goals of ������Ƶ’s Multifaith Strategic Plan is to develop courses that “support student learning about diverse religious, spiritual, and secular traditions and identities.” In the Religious Studies department, these include “traditions” courses that explore how sets of traditions often viewed as static religions are characterized by significant diversity and can be depicted in very different ways.

Tess Trayner ’26 explored the diversity of Buddhisms in “Buddhist Traditions,” taught by Pamela Winfield.

“We traced Buddhism from its founding more than 2,000 years ago through its development across Asia and into the West, and Dr. Winfield refused to let us treat any of it as exotic or static,” Trayner said. “The unit on Orientalism and Buddhism in America helped me better understand the decontextualizing nature of mindfulness apps, yoga studios, and how to approach the version of Buddhism most familiar to American audiences. Learning to see Engaged Buddhism as both an authentic tradition and a phenomenon shaped by Western projection gave me tools I now reach for constantly – tools for noticing whose version of a tradition gets centered, and why.”

Another Traditions course, “Jewish Traditions,” taught by Claussen, featured opportunities to role-play debates about how Jewish tradition should be understood. In this class, Trayner had the opportunity to step into the shoes of thinkers with whom they sympathized and others whose views they found reprehensible.

“I discovered that wrestling with viewpoints I disagree with sharpens both my disagreement and my empathy,” Trayner said. “It is one thing to read a Jewish thinker. It is another to inhabit them long enough to understand how their historical moment shaped what they could imagine.”

Multifaith at home and abroad

������Ƶ’s Multifaith Strategic Plan also commits the university to developing “pathways for experiential and engaged multifaith learning,” including through study abroad courses that “support engagement with global religious communities.”

Trayner had a significant learning experience taking “India’s Identities,” a course taught in South India by Amy Allocco and Brian Pennington. The course “deconstructed what I thought I knew about Hinduism, and rebuilt it with a critical emphasis on vernacular practice and the lived religion of regular, everyday people. As such, the class refused the traditional classroom format. Instead, Dr. Allocco’s deep roots of connection in Chennai meant we sat in living rooms with the most incredible people.”

Students have also been equipped by their Religious Studies coursework to engage with communities closer to home. Alyssa Carney ’26, for example, volunteered at the Burlington Masjid, teaching English to newcomers. Experiences of working with displaced people led her to propose a new unit for her “Engaging Islam” course, taught by Ariela Marcus-Sells.

What makes this course unique is its ‘build your own path’ structure, which allows students to shape the direction of their learning based on their interests and experiences, Carney said.

“For me, it created an opportunity to connect my volunteer work with my academic inquiry. As I was working closely with migrant communities, I became particularly interested in the topic of displacement within Islam. This led me to propose a unit based on a textbook chapter, ‘Refugee Horizons,’ which focuses on the experiences of Muslims in Myanmar, particularly the Rohingya,” Carney said “Through this unit, I explored how the Rohingya negotiate their Islamic identity in the face of systemic violence and ethnic cleansing, deepening both my academic understanding and my connection to the people I work with at the masjid.”

Advancing Equity

The Multifaith Strategic Plan also directs ������Ƶ to “explore new modes for student learning about religion and race, especially in connection with the Advancing Equity requirement.” The Religious Studies Department offers multiple courses each semester that meet that requirement.

This spring, Trayner took an Advancing Equity course titled “Religion, Race and Resistance,” taught by Sheila Otieno. Through courses such as this, Trayner said, “the department has prepared me to take real questions into the world. Dr. Otieno’s course gave me a framework for connecting religious and racial construction to the systems that shape American life, and how I can become a more intentional and thoughtful participant in America’s futurity.”

McCarty shares that their understanding of race and religion were shaped by studying Judith Weisenfeld’s “Black Religion in the Madhouse: Race and Psychiatry in Slavery’s Wake” in the religious studies senior seminar, taught by Marcus-Sells, exploring “how racism in America not only shaped psychiatry but also how Black religion is viewed. This perspective of religion as a political force in the world made me more knowledgeable about how the current society we’re in was created.”

McCarty found that the department provided an inclusive space for exploring interesting and challenging questions.

“The department has always been welcoming to anyone who has joined,” McCarty said. “I’ve been able to form great connections with those in the department, and they’ve been incredibly open to accepting diverse worldviews.”

Carney connected her experience as a religious studies major with the larger institutional objectives found in the Multifaith Strategic Plan.

“The Religious Studies Department at ������Ƶ actively advances the goals of the multifaith strategic plan. It does so not through a single initiative, but through an ecosystem of mentorship, community engagement, creative coursework and genuine care,” said Carney.

Trayner emphasized the importance of Religious Studies in the current political climate.

“Thanks to this department, I’ll leave ������Ƶ with a degree in religious studies and a much harder-won inheritance: the habit of holding complexity, the conviction that ordinary people are experts on their own lives, and the trust that careful, plural study of religion is exactly the kind of preparation this fractured moment is asking of us,” said Trayner.

This story is the fourth and final in a series of stories focusing on ������Ƶ’s Multifaith Strategic Plan.

The article is titled “Kindness, Compassion, Love, and Generosity at a Time of Mass Killing: The Musar Teachings of Rabbi Amy Eilberg.”

In the article, Claussen analyzes the musar (virtue/character-focused) teachings of Rabbi Amy Eilberg, the first woman ordained as a rabbi within Conservative Judaism. He focuses on how Eilberg’s work has emphasized kindness, compassion, love and generosity and how her writing has developed in response to extreme violence and suffering in Israel/Palestine since Oct. 7, 2023.

In 2023, Associate Professor of Religious Studies Andrew Monteith was at the Chicago Historical Society, hoping to find material related to the eugenics movement in the records of the Juvenile Psychopathic Institute. Much to his surprise, one of the folders contained nearly 150 pages of autobiographical text addressing sex between men in the 1910s-20s, authored by an inmate at Pontiac Prison. Homosexuality was illegal in this era, and in the late 1920s the Chicago police ran sting operations against gay men. “Henry” was caught in one of these raids.

Appearing in the most recent edition of QTR: Trans and Queer Studies in Religion, Monteith’s article focuses on a critical section of Henry’s autobiography in which Henry explains a polyamorous marriage with two other boys at a Christian boarding school. Henry’s strict, religious parents boarded him at the Todd Seminary for Boys in Woodstock, Illinois, hoping the experience would “straighten him out.” Single-sex institutions (schools, prisons, etc.) have often had generative spaces for queer relationships, and boys at Todd Seminary were no different. Henry found a romantic triad with “Will” and “Junior,” although Junior’s role in the marriage leaned asexual.

Monteith employs religious studies methodologies to make sense of the wedding. Rather than assuming the ceremony was satire simply because of the boys’ age, Monteith points to Henry’s own description of the wedding as serious business. The ritual objects involved—particularly a homemade wedding license that named all three boys—helped them define and validate their union. Henry’s account is tragic, however, since graduation meant separation, and Henry was never able to recover another union like it. The irony is that for someone with Henry’s personality, the Christian boarding school offered a more stable environment for queer romance than the more freewheeling life of gay Chicago did.

Henry’s imprisonment took a psychological toll, and his autobiography expresses ambivalence about his sexual orientation. On one hand, he defends his queer marriage as beautiful, but on the other, he explains that he wishes to undergo conversion therapy at an asylum. After leaving Pontiac Prison, Henry married a woman and raised multiple children.

The full open-access article can be found online:

Six rising juniors have been named members of the tenth class of Multifaith Scholars, a two-year fellows program for juniors and seniors that offers a closely mentored, experientially rich and intellectually rigorous educational opportunity for students with significant potential.

After a highly selective application and interview process, students are awarded $5,000 annually to support research and study in global contexts connected with religious diversity and multi-religious societies. Students who show great potential as academically curious and socially engaged leaders committed to their own ongoing development and the enhancement of their local and global communities are selected each spring.

“I am delighted to welcome these six impressive rising juniors into the Multifaith Scholars program and look forward to supporting their compelling projects over the next two years,” said Amy Allocco, director of the Multifaith Scholars program. “Their research interests include music and Christian religious experience, linguistic anthropology and the vocabulary of faith, religious diversity in clinical settings, gender and religious roles in Asian art, the intersection of biomedicine and traditional healing practices and the history of Black churches here in Alamance County.”

In addition to pursuing their faculty-mentored undergraduate research projects and undertaking academic coursework in religious studies and interreligious studies, the scholars will extend the program’s ongoing community partnership with the Burlington Masjid. Through the partnership, scholars teach English classes, participate in youth and social events with the local Muslim community, join community garden workdays, volunteer with the food pantry and take part in potlucks and iftar meals during Ramadan.

“It is wonderful to welcome such a strong class with such diverse academic interests,” reflected Brian Pennington, director of the Center for the Study of Religion, Culture, and Society, which supports the Multifaith Scholars program. “As we approach the tenth anniversary of the MFS, it is gratifying to see so many clear signs of the program’s maturity and significance: our largest class ever, the inclusion of seven new faculty mentors, and students majoring in three disciplines never before represented in MFS.”

The 2026-2028 Multifaith Scholars

Addison Anderson

Majors: History, Sociology

Minors: Museum Studies, Public History, and Interreligious Studies

Mentor: Amanda Kleintop (History and Geography)

Project Title: History and Memory of Alamance County’s Black Churches

Proposed Research: Examine the relationship between Alamance County African American churches and local politics in North Carolina from Reconstruction through 1900.

Blair Berenson

Major: Anthropology

Minors: Jewish Studies, Sociology, Philosophy and Interreligious Studies

Mentors: Amy Allocco (Religious Studies) and Devin Proctor (Sociology & Anthropology)

Project Title: An Anthropological Approach to Cross-Generational Shifts in Hindu and Jewish Perspectives of Faith in the US

Proposed Research: Conduct fieldwork in Jewish and Hindu communities in Atlanta to understand how different generations articulate the concept of faith.

Katie Castelo

Major: Biochemistry

Minors: Neuroscience, Spanish, and Interreligious Studies

Mentor: Cathy Quay (Nursing)

Project Title: Bridging Faith and Medicine: Improving Cultural Awareness of Religious Practices in the Healthcare System

Proposed Research: Explore the healthcare industry’s approach to death and ways it can be more open to diverse religious practices.

Faith Elliott

Major: Neuroscience

Minors: Expressive Arts and Interreligious Studies

Mentors: Lynn Huber (Religious Studies) and Morgan Patrick (Music Theory)

Project Title: Neurotheology: An Interdisciplinary Study into Sacred Music and Feelings of Well-Being

Proposed Research: Examine the historical significance of music and understand and measure the behavioral impact associated with an emotional, transcendent spiritual experience and the well-being that results from listening.

Mariama Jalloh

Major: Public Health

Minors: Biology and Interreligious Studies

Mentor: Sandra Darfour-Oduro (Public Health)

Project Title: Faith, Healers, and Health: How Religious Beliefs and Community Trust Shape Healthcare Decisions in West African Communities

Proposed Research: Examine how religious leaders and traditional healers influence healthcare decisions in communities in Ghana, and how public health programs can partner with these practitioners to improve health education outcomes.

Ryleigh Rouse

Majors: Art History, Religious Studies

Minors: Museum Studies and Public History and Asian Studies

Mentor: Kirstin Ringelberg (Art History)

Project Title: Religion’s Impact on Japanese Women: Through an Art Historical Lens

Proposed Research: Employ art as a lens to examine how religion shaped gender perceptions and Japanese women’s roles.

Jassal’s research centers on the dynamic relationships among person, place and divinity in South Asia, particularly in the Himalayan region of Uttarakhand in northern India. Through years of ethnographic fieldwork, he has explored how Hindu communities actively construct and experience sacred worlds through ritual practices such as shrine-building, pilgrimage, festival celebrations and spirit possession.

A key theme of the lecture was the idea that Hindu deities are not fixed but relational and mobile, often requiring “placemaking” practices to remain connected to human communities. Jassal discussed how rituals—including the relocation of deities to more suitable or accessible sites—serve as what he described as “technologies of healing” that reshape social realities. These practices, he argued, reveal the agency not only of human participants but also of non-human actors, such as deities themselves.

In addition to the lecture, Jassal shared a short documentary film, offering students a vivid, sensory perspective on his research. The film emphasized the importance of sound, movement, and atmosphere—elements that written ethnography alone cannot fully capture. Students noted that this visual component deepened their understanding of the material, making the lived realities of ritual practice more tangible.

The day prior to his lecture, Jassal participated in a casual lunch with students, creating space for informal conversation about his work, academic journey and the role of storytelling in research. Attendees described him as engaging, passionate and genuinely enthusiastic about student curiosity and dialogue. Following lunch, Jassal also visited Amy Allocco’s 4000-level Religious Studies seminar, “Ghosts Demons, and Ancestors in Asian Religions,” where students had been assigned chapters of his book and came prepared to engage directly with his research. During the class, students asked questions about Jassal’s fieldwork, methods, and key concepts like placemaking, creating an interactive and discussion-based environment. The session allowed students to connect course material with a guest scholar, deepening their understanding through conversation and critical engagement. Jassal emphasized the importance of intellectual openness and positionality in ethnographic research. His reflections encouraged students to think critically about how knowledge is produced and whose voices are amplified.

By the end of the lecture, it was clear that Jassal’s work not only expands scholarly conversations about religion and anthropology but also resonates deeply with students exploring questions of culture, practice, and representation. His visit left a lasting impression the importance of bringing diverse worlds into conversation.

The series is a multi-volume set that surveys the social and cultural construction of specific subjects across six historical periods, from Antiquity to the Modern Age. Otieno’s chapter, titled “Poverty and Gender: A Cultural History,” appears in Volume 6 of the Anthology, “A Cultural History of Poverty,” edited by Steven Beaudoin and Richard Axtell, which covers the Modern Age.

The chapter thoughtfully applies insights from Womanist and African feminist thinkers to examine poverty and gender as central global ethical issues. It discusses how Nnobi women in Igboland, Nigeria, historically challenged gender and patriarchal norms by leveraging religio-cultural categories to gain wealth and influence. Highlighting the persistence of the gender pay gap, it notes that labor and wages are largely male-centered and thus discriminate against non-male agents.

By explaining how women and LGBTQ individuals navigate these constraints, Otieno argues that women and other genders tend to produce unusual labor market outcomes, which are still measured using male statistics and language, thereby greatly undermining their effort, productivity and value.

The chapter also advocates viewing poverty as a collective moral issue rooted in communities rather than in individual agents, emphasizing how labor markets continue to erode traditional religio-cultural practices across Africa and Asia, such as the selection of trokosi shrine guardians in Ghana and the exploitation of widows and their inheritance in various African contexts.

Covering broad global issues faced by women, the chapter underscores how systemic poverty affects women worldwide. It calls for just treatment and community-focused socioethical interventions to address the disproportionate impact of capitalist systems on non-male laborers and their labor.

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At ������Ƶ, faculty say preparing students means helping them understand the people they will interact with throughout their lives, and that includes the influence of faith and religious identity.

That commitment to multifaith understanding is a primary goal of the university’s Multifaith Strategic Plan, which strives to “support opportunities for multifaith learning and engagement for all members of the academic community.”

“������Ƶ’s Multifaith Strategic Plan is a promise to our students, faculty, staff and the wider community that we will take them seriously as whole, complex people,” said Brian Pennington, director of the Center for the Study of Religion, Culture, and Society.

The multifaith experience

The Multifaith Scholars Program is a two-year program, founded in 2016, that emphasizes interdisciplinary learning as student scholars undertake original research projects and study in global contexts connected with religious diversity and multireligious societies.

“Our work is richer when we have students bringing questions from their own disciplines,” said Amy Allocco, director of the program and professor of religious studies. “It is a sign of a vibrant campus ecosystem when not only students but also their mentors can see their interests and expertise  intersect with questions of interreligious contact, religion and society.”

Allocco says that the breadth of disciplines represented by students and mentors participating in the program has widened each year. The current cohort includes students with diverse majors such as psychology, theatrical design, history, economics consulting, political science, religious studies, and international and global Studies. Owen Hayes ’26, a history major with minors in political science and religious studies, is a 2024-2026 Multifaith Scholar studying the historical and contemporary relationship between Christian missionaries and Indigenous Australians.

“I’ve always been interested in understanding the interreligious encounters of the world, like global Christianity and understanding how different communities can come together and understand such an important religious concept in such different, varying ways, but still have that belief of Christianity,” Hayes said.

The interreligious studies minor also allows students to analyze the historical and contemporary encounters between and interactions among religious communities and traditions.

“������Ƶ has done incredible work in enfranchising multifaith as an academic as well as a student affairs initiative and aligning and even blending those areas in meaningful ways that enhance the student experience,” Allocco said.

Multifaith in the classroom (and clinic)

In the Department of Nursing, faculty don’t just train future healthcare professionals on specific medical assessments but, as Assistant Professor of Nursing Lori Hubbard says, they “prepare students for the diversity in the populations they will serve,” including religion.

“Diversity in people is understanding their religious background, because religious practices are often infused into health practices and health beliefs,” said Hubbard, who teaches the Healthcare Relationships course, which focuses on understanding diverse backgrounds in healthcare.

The course is just one component of the Department of Nursing’s commitment to equitable healthcare teaching, which is incorporated throughout the curriculum.

“From birth to death and everywhere in between, the people that are going to be important in a person’s wellness or their healing may come from their church body,” said Hubbard, who says they also want students to understand the role of the chaplain in a hospital setting. “People may have members of a church congregation bring them meals, they may have pastors and friends visit to pray with them. A person’s support network is a social determinant of health.”

In December 2025, a faculty team consisting of Pennington, Jeanmarie Koonts, assistant professor of nursing; Molly Green, assistant professor of public health, and Helen Orr, assistant professor of religious studies, was awarded a $60,000 Faith & Health Campus Grant from Interfaith America to promote awareness of how religious diversity impacts healthcare space and medical decision-making.

Engineering a multifaith course

Along with nursing, several ������Ƶ courses across disciplines integrate multifaith understanding. Orr is co-teaching a new course, Engineering A Better World, with Professor of Engineering Sirena Hargrove-Leak on ethical practices in engineering.

“Religion is an important category for a lot of people, and it informs not only beliefs, but also everyday practice and ritual, including when people fast, how they dress and how they interact in professional spaces,” Orr said. “One of our sessions in the course focuses on the value of multi-faith spaces in professional working environments. Those spaces can be beneficial both for religious people and non-religious people, while also encouraging us to think about how environments themselves can be designed to be more inclusive.”

Hargrove Leak says the engineering curriculum requires an ethics course and, historically, faculty advised students to choose an ethics course through the Core Curriculum. The downside, she says, is they may not connect what they’re learning to engineering practice. This new course, she says, connects the dots directly.

“The work of engineering professionals has the potential to impact people directly; therefore, ethical practice is critically important,” said Hargrove-Leak.

Communicating religion

While Orr and Hargrove-Leak’s course is new this semester, Professor of Journalism Anthony Hatcher has been studying and teaching the intersection of religion and media for more than 20 years. His course Religion and Media analyzes how the two interact through media coverage of religious issues and themes, religion’s use of television and the Internet and media portrayals of religious people and traditions.

Hatcher began teaching the course in 2003, coming from a longtime interest in the intersection of the two subjects.

“It has always sparked my interest how religion intersects not only with a news item, but how it intersects with popular culture,” he said. “I tell my students, ‘If there is a secular entity of some sort, there is a religious corollary to it.’”

Finding religious connections in culture is endless for Hatcher, who says he never runs out of material for the course. For one assignment, students must attend a house of worship outside of their own faith and do a research project on the experience. The projects range from more well-known religious practices to lesser-known, like a student who visited a coven of witches in Hillsborough, North Carolina

“I make it clear: this is not a religion class. I’m not here to teach you about the scripture,” Hatcher said. “When they go (to these houses of worship), it’s not just a religious thing. I say, ‘What kind of media did they use? Do they have cameras? Do they have a single microphone? Do they use screens and slides? Is it a majestic organ? What are you seeing there? Did they give you a paper program? Everything that’s media.’ It gets them thinking about all the mediated ways that they experience religion.”

The course is open to all majors, and Hatcher says it can be relevant for all professions.

“The subject matter is so important,” Hatcher said. “It’s like how study abroad is mind-broadening. I think understanding where somebody else comes from, especially if faith is a big part of who they are, is a big deal.”

And for Pennington, ������Ƶ’s approach to multifaith learning is an example for others to follow.

“We live in a moment where we can clearly see that the faith commitments and religious practices interact with our global politics, our legal systems, our media environments, and our healthcare systems,” said Pennington. “By attending to multifaith education across academic departments and programs, ������Ƶ is leading the way in preparing its students for a rapidly evolving world.”

This story is part of a series of stories focusing on ������Ƶ’s Multifaith Strategic Plan. 

Vasudha Narayanan, distinguished professor in the University of Florida’s Department of Religion, introduced Allocco’s keynote. Allocco focused her lecture on pampaikkārar, musicians who play the twin-headed set of drums known as pampai and sing to invoke the deities in diverse Hindu devotional contexts. Drawing on material from her recently completed sabbatical fieldwork project in Tamil-speaking South India, she highlighted the role of pampaikkārar as both musicians and ritual specialists who invoke deities through sound. She argued that these practitioners innovatively adapt their performances in response to changing aesthetic preferences, devotional needs and social contexts while both maintaining credibility and inspiring the “god-feeling” referenced in the title of her presentation. Allocco also reflected on her own research methods, emphasizing how fieldwork relationships as well as lived traditions shape scholarly questions and, by extension, outcomes.

Following her address, Allocco met with graduate students for an hour-long seminar on methodologies for the study of religion, where emerging researchers had the opportunity to ask questions about ethnography and research ethics as well as their own projects. Participants read two of Allocco’s journal articles, which had been selected by conference organizers as the starting point for this seminar.

On Saturday morning, Allocco delivered welcome remarks to inaugurate the full day of paper sessions. The symposium was sponsored by the University of Florida’s Department of Religion with support from its Center for the Humanities and the Public Sphere.

They stood poised with their hands raised, breathing steady, before their fists began to fly. Jab, cross, right hook, left upper cut.

They noticed the sensations in their body as childhood memories raced through their mind, allowing themself to feel every feeling that remained with them from a time when they didn’t have a voice. With every punch, they stepped closer to regaining their power, closer to a deeper understanding of their full self.

Danielle Martinelli-Taylor ’12 says the physical movement often allows clients to recognize and begin healing younger parts of themselves that were never fully seen or supported. “Through the movement, through fighting back against that, they were able to trust themself more.”

A licensed professional counselor, Martinelli-Taylor centers her Denver practice, Animo Counseling and Coaching, on healing the whole person. Among the approaches she uses is somatic boxing, a method that connects mind and body to help clients process trauma and strengthen their overall well-being.

“We’re interconnected beings,” she says. “Our bodies hold just as much of our story as our minds do, and healing happens when we learn how to listen to both.”

A Non-Linear Path

Martinelli-Taylor’s journey toward counseling wasn’t straightforward, but every step helped develop the empathy, critical thinking and global perspective that shapes her work. The Massachusetts native wasn’t familiar with ������Ƶ before stumbling upon it while touring colleges along the East Coast. She was immediately drawn to its arts and sciences foundation, small class sizes and study abroad program.

She enrolled Early Decision, planning to study education, but soon found that teaching wasn’t her passion. She did, however, have a knack for fostering strong one-on-one connections, and she found other ways to build those skills through a strategic communications major and religious studies minor.

“There’s a lot of psychology in strategic communications, learning what are people’s needs, what do they want, why do they do what they do. I loved that aspect,” Martinell-Taylor says. “Then my religious studies minor was just a window to the world of what other people believe, why they believe it and how that directs their decisions, hopes and dreams.”

But it was her semester abroad in London that influenced her most, broadening her worldview and clarifying what she did and didn’t want to pursue post-graduation. She interned for a fashion supplier on Oxford Street but didn’t feel a strong connection to the work. She loved London, though, and wanted to use her communications skills in service of something she cared about deeply.

After graduating, she returned to London for two years, working with an international mission organization that supported churches and other spiritual communities. Martinelli-Taylor spent much of her time connecting with South Asian women, children and teens and found their conversations about life and struggle deeply meaningful. On weekends, she volunteered with a nonprofit fighting human trafficking, a cause that first sparked her interest through an ������Ƶ course examining slavery in the Bible, in American history and in modern times. Again and again, she found herself drawn to work that offered support to people during some of the most difficult moments of their lives.

“I was hearing people’s trauma, hearing really difficult life journeys and feeling this pull,” Martinelli-Taylor says. “If people have gone through these really awful things, forced into things they had no control over, how do I step into that world?”

That realization ignited Martinelli-Taylor’s calling to be a counselor. She moved back to the U.S. and earned her master’s degree in clinical mental health counseling from Denver Seminary in 2019. Her communications, religious studies and study abroad experience from her time at ������Ƶ remained foundational as she forged this new path.

L.D. Russell, senior lecturer emeritus of religious studies at ������Ƶ, remembers Martinelli-Taylor as open-minded, eager to learn and deeply committed to helping others. Her unique counseling approach feels like a natural extension of that spirit. “One of the truest values of an ������Ƶ education,” he says, “is gaining a clearer sense of how others live and move through the world, and how our own gifts can be used to foster the public good.”

The Mind-Body Connection

After obtaining her master’s degree, Martinelli-Taylor again used her skills to support human trafficking victims, providing counseling to survivors with complex Post-Traumatic Stress Disorder. She later moved to a group practice, helping clients with a broader range of issues such as anxiety, depression, trauma and grief.

In graduate school, she began to learn how physical movement, education and preventative work can help set clients up for a healthier life and resiliency amid difficult challenges. That idea coupled with her own personal experience with boxing prompted her to try bilateral boxing as a technique with some clients at the group practice. “It was starting to help people break out of dissociation and get into their body,” Martinelli-Taylor says. “We used it as a tool when they felt stuck or overwhelmed with talk therapy.”

As she saw the approach resonate with more clients, Martinelli-Taylor set out to develop it further and open her own practice. Drawing on her strategic communications background, she built the foundation for her business while consulting with counselors who use somatic therapies that link breath, body and mental health. In 2024 she founded Animo Counseling and Coaching, where she offers treatments such as Accelerated Resolution Therapy, Eye Movement Desensitization and Reprocessing and her own style of somatic boxing therapy.

Animo means “mind” in Latin, “soul” and “courage” in Italian and “encouragement” in Spanish. “The practice reflects that intentionality, that purposefulness,” she says. “It represents the embodiment of the brain and body’s role in learning about yourself.”

Our bodies hold just as much of our story as our minds do, and healing happens when we learn how to listen to both. — Danielle Martinelli-Taylor ’12

Martinelli-Taylor first teaches her clients the basics of non-contact boxing, using the bilateral movements of boxing but no sparring, just hitting boxing gloves to mitts as the whole body engages. She focuses on proper form and breathwork, guiding clients to concentrate on each motion. The practice becomes a type of moving meditation, stimulating both sides of the body and both hemispheres of the brain.

For many clients, the approach offers another avenue for healing, especially for those who may not feel ready to talk through difficult experiences right away. By focusing on the rhythm of movement and breath, clients begin to notice what their bodies and minds are holding, and shift it out.

Once clients feel comfortable with the technique, she introduces strategies for building courage, managing stress and emotions, and processing difficult memories. The approach encourages people to tune in to the physical sensations that often accompany mental health struggles, opening the door to more holistic healing. Movement and breathwork, Martinelli-Taylor says, can help move through distress, regulate mood and ground the body to allow clients to face and work through deeper challenges.

In addition to continuing to grow her practice, Martinelli-Taylor hopes to conduct larger studies on the impact of somatic boxing on mental health. And while she is there to support her clients in the “ring” when they need it, she doesn’t expect them to rely on a coach forever. Her goal is to help people build the awareness and tools to continue the work on their own — to trust their bodies, their instincts and their capacity to heal.

“I want them to feel like they’re equipped to learn and grow,” Martinelli-Taylor says. “They can take this work, try it out in the world and know that they’re resilient.”