The BBC recently published the salaries of its most highly paid employees. Unsurprisingly, to the jaded cynics amongst us, of its 96 top earners, only a third are women; the top 7 highest earners are all men; and male and female co-hosts on the same programme are, in some cases, paid very different amounts of money for doing the same job. Moreover, just 10 people on the list are from a BME background, and the highest paid BBC star – Chris Evans – earns about the same as all of these people put together.
A more fundamental question is why there is such disparity between people’s incomes more generally.
“A Systematic Look at a Serial Problem: Sexual Harassment of Students by University Faculty” seeks to cut through the noise with data, analyzing nearly 300 faculty-student harassment cases for commonalities. The study, which focused on complaints by graduate students, led to two major findings: most faculty harassers are accused of physical, not verbal, harassment, and more than half of cases — 53 percent — involve alleged serial harassers.
For more, go here.
You probably saw one of the memes about August Landmesser, whose failure to do the Nazi salute is memorialised in a famous photo that is part of the Topography of Terror exhibition in Berlin.
In the same exhibit I saw a much less famous picture. I don’t know who this woman is. But someone needs to make a meme. Surely the expression on her face gives one plenty to work with.
The passage below comes from a review in the NY Review of Books.
I know that I am not the only female philosopher who came from a background pretty discontinuous with the life of an academic. So I decided others may find the reflections below interesting, if in some striking ways different from our experiences.
One of the differences is that what to Toibin are literally different locations can for us live side by side in the same house or neighborhood. So the experiencing of changing back to the academic person may be more difficult. And if one spends time as an adjunct, one may then live a twilight kind of life, with another kind of life always waiting in the shadows.
So comments please on your experience anjd on whether you can offer advice, describe problems, and so on. It would also be so interesting to see whether people think gender makes a difference. (I tried belatedly to ask about race in this context. See the first comment.)
By Colm Toibin
Those of us who move from the provinces pay a toll at the city’s gate, a toll that is doubled in the years that follow as we try to find a balance between what was so briskly discarded and what was so carefully, hesitantly, slyly put in its place. More than thirty years ago, when I was in Egypt, I met a cultivated English couple who invited me to stay in their house in London on my way back to Ireland. They could not have been more charming.
The only problem was that they had an Irish maid who, as soon as I arrived as their guest, began to talk to me in the unvarnished accent of home, as though she had known me all of her life. Since she was from a town near mine, we spoke of people we knew in common or knew by name or reputation. It was all very relaxed and friendly.
Later, after supper, my two English friends asked me if I minded them raising a subject that troubled them. Did I know, they asked, that my accent and tone, indeed my entire body language, had changed when I met their maid? I was almost a different person. Was I aware that I had, in turn, changed back to the person they had met in Egypt once I was alone with them again?
I asked them, did they not also speak in different ways to different people? No, they insisted, they did not. Never! They seemed horrified at the thought. They looked at me as if I was the soul of inauthenticity. And then I realized that those of us who move from the periphery to the center turn our dial to different wavelengths depending on where we are and who else is in the room. In this world, memory becomes a form of reparation, a way of reconnecting the self to a more simple time, a way of hearing an old tune before it became textured with orchestration.
May 24-26, 2018 at the University of Notre Dame
Race, Gender, Ability, and Class:
Expanding Conversations in Analytic Theology
Guest Co-Organizer: Michelle Panchuk
Over the past several decades, scholars working in biblical, theological and religious studies have increasingly paid attention to the substantive ways that our experiences and understanding of God and God’s relation to the world are structured by our experiences and concepts of race, gender, ability, and class. These personal and social identities and the intersections between them (for better or worse) serve as a hermeneutical lens for our interpretations of God, self, one another and our religious texts and traditions. However, these topics have not received nearly the same level of attention from analytic theologians and philosophers of religion, and so a wide range of important issues remain ripe for analytic treatment. For example, what implications do the social concerns of liberation theology have for the kinds of questions with which analytic theologians and philosophers have more typically been concerned, and vice versa? How might our understanding that suffering and trauma are often inflicted by unjust social structures and religious communities inform our response to the problem of evil? To what extent does the historical use of a particular doctrine as a tool of oppression bear on its truth? How should analytic philosophical explications of doctrinal loci (e.g. creation, incarnation and the imago Dei) shape our understanding and theology of race, ability, gender, and class, and vice-versa? Do these identities circumscribe the kinds of religious experience or religious understanding that one is able or likely to have? The Logos 2018 Workshop will bring together analytic philosophers, scriptural scholars, and theologians/thealogians to discuss these and other aspects of the theological significance of personal and social identities.
To have your paper considered for presentation at Logos 2018, please submit an abstract of the paper or the paper itself no later than October 1, 2017. Other things being equal, preference will be given to those who submit full papers by the deadline. You will be notified by December 1, 2017 whether your paper has been provisionally accepted. Full acceptance will be conditional on submission of the full reading version of the paper by April 1, 2018. It is expected that papers presented at the Logos workshop will be works in progress that can benefit from the group discussion. Consequently, we ask that authors not submit papers that will be published before the conference has ended.
Please send Abstracts or Full Papers to: firstname.lastname@example.org
For more information, please visit: http://philreligion.nd.edu/calendar/