By Gabriel Noah Brahm · Tuesday, April 23, 2024  A virulent, novel strain of anti-Zionist antisemitism is loose on the American campus.
In the wake of October 7, 2023’s barbaric terrorist assault on southern Israeli kibbutzim, a rave party, and a small military base, the Jewish state has been denounced loudly by extremists. As a consequence, Jewish students and faculty in the United States find themselves as unwelcome in the quad or the classroom as a troop of uniformed IDF soldiers.
Apparently the result of a lab leak containing intellectual materials gleaned from various “studies” programs (Gender Studies, Middle East Studies, LGBTQ Studies, Critical Legal Studies)—where experimentation with conceptual “gain of function” research had gone on in relative obscurity for some time—the potent “new-new antisemitism” (as it’s being called) is spiked with doses of esoteric new doctrines. “Intersectionality,” in its more dubious applications, reduces all moral and political questions to matters of “oppressor” and “oppressed. “Critical race theory” brands Jews not only as “white” (a term used on campus to mean “structurally racist”) but “hyper-white” (the whitest, therefore most racist of all). Theories of “settler colonialism” misrepresent Jews as colonizers in their own indigenous lands and the State of Israel as somehow illegitimate, despite its rather unique birth certificate, bestowed by the United Nations itself in 1947. Moreover, what the proponents of all these ideologies have in common is that they point to Jews and Israel as uniquely blameworthy personifications of all the “evils” attributed to the West, historically, by its occidentalist critics.
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By Andrew Pessin · Monday, April 22, 2024 The following essay is the first in a special series of responses to recent events centered, for now, at Columbia University, and extending beyond its confines to include the wider array of societal problems that the disorder there symptomatizes. For details, see Gabriel Noah Brahm, “From Palestine Avenue to Morningside Heights.”—Gabriel Noah Brahm, Director of the Telos-Paul Piccone Institute’s Israel initiative I try to be sympathetic to the anti-Israel activists roiling campuses everywhere, including at Columbia University, my graduate alma mater, lately perhaps the most roiled. I do that because of my quaint conception of the academy as a place where, in the pursuit of truth, people should freely express their opinions but also be willing to listen to the opinions of others. And I think about how I would act, say, during the early 1940s, when I learned that a genocide against the Jewish people was occurring and all too many people were not paying attention. Wouldn’t I protest, loudly? Disrupt “business as normal”? Get in the face of the people ignoring it or, worse, in any degree complicit in it? Maybe even break a few rules or laws? I hope that I would.
The problem, then, isn’t the mayhem per se. Yes, it’s appropriately against the rules to domineer a campus for your cause, to rally noisily inside buildings and libraries and disrupt classes and exams, to create a hostile environment for others who are entitled to a safe and secure one to pursue their own paths, programs, politics. Those misbehaviors must be—and have been long overdue for being—punished, by methods including suspension and expulsion. But if you believe a genocide is going on and it’s a moral imperative to stop it, well, I get it: do what you need to, and accept the punishment.
The problem here runs deeper, ultimately rooted in the academy itself: it’s that they believe a genocide is going on in the first place, or have even misidentified the true genocide, as we’ll see below. More generally, it’s that they have adopted an entire narrative that is profoundly one-sided, oversimplified, ignorant of history, often counter to the facts, mistaken about who are the good guys and who are the bad, and driven, ultimately, by hatred and bigotry—and which licenses the profoundly outrageously immoral violence of October 7.
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Reckoning with October 7: Israel, Hamas, and the Problem of Critical Theory
A TPPI Conference
November 8–9, 2024
New York City
The Telos-Paul Piccone Institute welcomes paper proposals for a conference that reckons with the response, both within higher education at large and especially from the precincts of critical theory, to the atrocities perpetrated by Hamas on October 7, 2023. The conference will cap a year of webinars, podcasts, blog posts, and publications about the topic, and will form the basis of a special memorial issue of the journal Telos. Full papers intended for that special issue will also be considered at this time.
Beginning in the immediate, politicized aftermath of the Hamas atrocities, theory has been present—in ways that should give us pause. It was present in sublimated ways, as widespread presuppositions and “narratives” infused with charismatic authority by a popularized postcolonial jargon. It was there in kinetic, emotionally charged, intellectually unsophisticated responses, in “mass” demonstrations, public statements by groups and institutions, and individual social media campaigns. It was there in “intersectional” ideology. Yet above all, it was manifest in considered, open, intentional ways within universities, as well as among educated elites taught and credentialed by them. The college campus, the traditional home of critical theory—which emerged in the twentieth century most powerfully as a response to fascism and Nazism—has become a nodal point for the dramatic unfolding of a cognitively, morally, and politically deficient discourse about a present-day Kristallnacht.
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By Michael Saenger · Friday, February 2, 2024 For me, the first indication I had that something was wrong on October 7 was scrolling through my Facebook feed. A childhood friend posted “My heart is in the East.” I knew something terrible had happened. Was happening.
And then, it turned out that we were not so safe over here. Within days—within hours, actually—the antisemitic impulses that had been hiding in American culture started to come out in the open. That wave hit the Modern Language Association, where it was framed as progressive.
First, the boundaries of the debate about Israel moved. Before October, there was pressure to scorn Israel through boycotts, and to portray Israel as a colonial or apartheid state.
What was a debate turned into a denunciation. October 7, for some, rapidly became background noise to what they see as a need for an immediate ceasefire. Israel’s actions could easily be understood as self-defense, but there are some who contend that those actions can only be understood as an act of vengeance.
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By The Telos-Paul Piccone Institute · Wednesday, January 10, 2024 The first webinar in our yearlong series reckoning with the response to October 7 is available here. Panelists included Cary Nelson, Abe Silberstein, and Manuela Consonni. Their conversation was moderated by Israel initiative director Gabriel Noah Brahm. Eighty audience members heard their illuminating conversation, which provided a model of respectful engagement amidst disagreement, and many stayed for another hour for a casual, after-panel discussion.
The next webinar in the Israel webinar series will take place on Wednesday, February 7, at noon ET.
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By Telos Press · Monday, October 30, 2023 In sorrow, the Telos-Paul Piccone Institute, in cooperation with the journal Telos, announces a series of events and publications designed to explore the place of critical theory in the response within the American university to the atrocities perpetrated by Hamas on October 7, 2023.
From the start of this war, theory was present. It was present in sublimated ways, as widespread presuppositions and “narratives,” infused with charismatic authority by a popularized “postcolonial” jargon. It was present in kinetic, emotionally charged, intellectually unsophisticated responses in “mass” demonstrations, public statements by groups and institutions, and individual social media campaigns. Yet above all, it was manifest in considered, open, intentional ways, within our universities. The American college campus, the traditional home of critical theory—which emerged in the twentieth century most powerfully as a response to fascism and Nazism—has become a nodal point for the dramatic unfolding of a morally and politically deficient discourse about a present-day Kristallnacht.
What can this state of affairs tell us about American higher education? What does it reveal about the fate of “theory” itself, in concrete, practical, and abstract theoretical terms? How does the ritual deployment of certain theoretical vocabularies in response to the attacks help obscure the interests and power of the New Class of managers, information workers, social engineers, and therapeutic organizers, against which Telos has launched a sustained critique since 1968? What does it signify that many members of this powerful strata have learned to conceive of justice and injustice in terms of reified castes in a hierarchy of victimhood, such that racial, ethnic, national, religious, sexual, or gender identity are largely equated with individual moral culpability or innocence? How have theories critical of symbolic violence turned into justifications for actual violence? And how is this justification of actual violence “by any means necessary” emancipated from any ethical constraints? How do macro-level geopolitical concerns provide a larger context for understanding the place of critical theory in the response to October 7?
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