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The white supremacist participating in the “Unite the Right” march who claimed that Charlottesville, Va., is “run by Jewish communists and criminal niggers [1]” clarified that anti-Semitism and racism are the hateful intersectional bedfellows of the so-called alt-right. The events in Charlottesville should make it harder to deny that white Jews as well as people of color, immigrants, Muslims and LGBTQ people are the targets of those who clamor for a white ethno-state. The omnipresence of Nazi symbols, the chants of “blood and soil” and “Jews will not replace us,” along with the intimidation and threats leveled against a synagogue in Charlottesville [2], make it clear that anti-Semitism is a real and contemporary danger.
But not all forms of anti-Semitism are as crude and explicit as those on display in Charlottesville earlier this month. Soft forms of anti-Jewish sentiment are steadily becoming part of our culture, even and especially in higher education. And sometimes the most seemingly ordinary academic rituals unwittingly reveal the slow creep of anti-Semitism or, at the very least, an imperviousness to that particular form of hate and ignorance.
For instance, although I’m a literary critic by trade, I don’t generally read catalog changes all that closely. Nor do I usually consider them a canary in the coal mine. But a curriculum discussion that started last year about an Introduction to Judaism course at my Texas liberal arts college, Southwestern University, is beginning to look like a harbinger of a disturbing academic and national trend: the disappearing Jew.
Catalog changes are usually pro forma. By the time they reach the faculty at large, all invested parties have been consulted, and we simply approve the list of changes at a spring faculty meeting. Although I regularly teach Jewish literature and film courses, I had no idea that Introduction to Judaism was on the chopping block until an email that listed catalog changes showed up in my inbox.
University rules about the catalog, budget cuts and personnel changes were all offered as reasons for this curricular change once I started a public discussion about it. Ultimately, the elimination of this course ended up being deferred.
Except, apparently, it wasn’t. Through what has been framed as a bureaucratic mishap, the faculty decision not to delete the course was not officially communicated to the records office, and the course was deleted from the catalog. When the issue came up for discussion again this year with the curriculum committee, the religion department affirmed its unanimous decision to get rid of the course. Since the course had already been mistakenly deleted from the catalog, it wasn’t considered a catalog change, so it wasn’t reported to the faculty at large.
So now the following introductory religion courses are regularly offered at my national liberal arts university: Introduction to Christianity, Introduction to Islam, Introduction to Hinduism, Introduction to Buddhism and Introduction to Native American Traditions. I celebrate the religious diversity of such course offerings, but it eludes me that Introduction to Judaism no longer has a place at this multifaith table. Academically, it simply doesn’t make sense. As one alumna put it, “How do you study Abrahamic traditions without Judaism?” Another affirmed that her study of Judaism was essential to her understanding of Christianity and Islam. Teaching Christianity and Islam without Judaism in the mix is curricular supersessionism. Although I’m not surprised that replacement theology is advocated by hate groups such as Vanguard America [3], it’s chilling to discover that progressive academics are, perhaps unintentionally, developing their own brand of replacing Jews.
When this curricular saga first started, it seemed like a local story. My inquiries to the American Academy of Religion and the Association of Jewish Studies confirmed that the disappearance of Intro to Judaism courses was not a thing. However, I now think that the disappearance of Introduction to Judaism on my campus is mirrored by extracurricular activities on college campuses across the country as well as by events in the public square. And it is precisely that mirroring that makes this curricular change so troubling.