October 23 2018

by Courtney Wilder, Midland University

black and white photo of several pocket watches

That there is an AAR conversation on work-life balance reminds me of a very funny and too-close-to home tweet from the Twitter account called Shit Academics Say (@AcademicsSay): “Yes, I've heard of work-life balance. I gave a workshop on it last week and am co-editing a related special issue to which I'm contributing.” More beautifully, the poet Adrienne Rich asks in Twenty One Love Poems: “What kind of beast would turn its life into words? What atonement is this all about?” We might consider what kind of worker turns her words into her life, and back again, so that the lines between speech and writing and work and life blur?

by Erik Owens, Boston College, for the Committee on the Public Understanding of Religion

The AAR’s Committee on the Public Understanding of Religion is pleased to announce that public theologian Rev. J. Bryan Hehir, of Harvard University and the Catholic Archdiocese of Boston, is the 2016 recipient of the Martin E. Marty Award for the Public Understanding of Religion.

Now in its twentieth year, the Marty Award recognizes extraordinary contributions to the public understanding of religion by individuals whose work has a relevance and eloquence that speaks not just to scholars but other “publics” as well.

The Committee honors Father Hehir for his important scholarship on the ethics of statecraft, war, and peace, and for his influential work as a public theologian who for more than forty years has constructively engaged scholars, church leaders, diplomats, elected officials, military leaders, policymakers and social workers on a range of issues at the intersection of religion and public life.

by Eric Michael Mazur, Virginia Wesleyan College

Many American Jews have felt uneasy during the current presidential campaign, largely because of how Judaism has been the object of campaign rhetoric—from various candidates and the media, and in ways that are neither flattering nor representative. Some of the rhetoric—seeming indifference to Jewish sensitivities, the deployment of anti-Semitic stereotypes, and even rhetorical threats of physical harm—is not unheard of in American politics. What seems new is the way this rhetoric has revealed a significant difference in how non-Jews and Jews understand “religion,” particularly with regard to Jewish identity.

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