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Letty Cottin Pogrebin wants Jews to own up to the corrosive power of shame
(JTA) — When a lawyer for Donald Trump asked E. Jean Carroll why she didn’t scream while allegedly being raped by Donald Trump, I thought of Letty Cottin Pogrebin. In her latest book, “Shanda: A Memoir of Shame and Secrecy,” she writes about being assaulted by a famous poet — and how the shadow of shame kept women like her silent about attacks on their own bodies.
That incident in 1962, she writes, was “fifty-eight years before the #MeToo movement provided the sisterhood and solidarity that made survivors of abuse and rape feel safe enough to tell their stories.”
Now 83, Pogrebin could have coasted with a memoir celebrating her six decades as a leading feminist: She co-founded Ms. magazine, its Foundation for Women and the National Women’s Political Caucus. She served as president of Americans for Peace Now and in 1982 blew the whistle on antisemitism in the feminist movement.
Instead, “Shanda” is about her immigrant Jewish family and the secrets they carried through their lives. First marriages that were kept hidden. An unacknowledged half-sister. Money problems and domestic abuse. An uncle banished for sharing family dirt in public.
“My mania around secrecy and shame was sparked in 1951 by the discovery that my parents had concealed from me the truth about their personal histories, and every member of my large extended family, on both sides, was in on it,” writes Pogrebin, now 83. “Their need to avoid scandal was so compelling that, once identified, it provided the lens through which I could see my family with fresh eyes, spotlight their fears, and, in so doing, illuminate my own.”
“Shanda” (the Yiddish word describes the kind of behavior that brings shame on an entire family or even a people) is also a portrait of immigrant New York Jews in the 20th century. As her father and mother father move up in the world and leave their Yiddish-speaking, Old World families behind for new lives in the Bronx and Queens, they stand in for a generation of Jews and new Americans “bent on saving face and determined to be, if not exemplary, at least impeccably respectable.”
Pogrebin and I spoke last week ahead of the Eight Over Eighty Gala on May 31, where she will be honored with a group that includes another Jewish feminist icon, the writer Erica Jong, and musician Eve Queler, who founded her own ensemble, the Opera Orchestra of New York, when she wasn’t being given chances to conduct in the male-dominated world of classical music. The gala is a fundraiser for the New Jewish Home, a healthcare nonprofit serving older New Yorkers.
Pogrebin and I spoke about shame and how it plays out in public and private, from rape accusations against a former president to her regrets over how she wrote about her own abortions to how the Bible justifies family trickery.
Our conversation was edited for length and clarity.
I found your book very moving because my parents’ generation, who like your family were middle-class Jews who grew up or lived in the New York metropolitan area, are also all gone now. Your book brought back to me that world of aunts and uncles and cousins, and kids like us who couldn’t imagine what kinds of secrets and traumas our parents and relatives were hiding. But you went back and asked all the questions that many of us are afraid to ask.
I can’t tell you how good writing it has been. I feel as though I have no weight on my back. And people who have read it gained such comfort from the normalization that happens when you read that others have been through what you’ve been through. And my family secrets are so varied — just one right after the other. The chameleon-like behavior of that generation — they became who they wanted to be through pretense or actual accomplishment.
In my mother’s case, pretense led the way. She went and got a studio photo that made it look like she graduated from high school when she didn’t. In the eighth grade, she went up to her uncle’s house in the north Bronx and had her dates pick her up there because of the shanda of where she lived on the Lower East Side with nine people in three rooms. She had to imagine herself the child of her uncle, who didn’t have an accent or had an accent but at least spoke English.
You describe yours as “an immigrant family torn between loyalty to their own kind and longing for American acceptance.”
There was the feeling that, “If only we could measure up, we would be real Americans.” My mother was a sewing machine operator who became a designer and figured out what American women wore when she came from rags and cardboard shoes, in steerage. So I admire them. As much as I was discomforted by the lies, I ended up having compassion for them.
It’s also a story of thwarted women, and all that lost potential of a generation in which few could contemplate a college degree or a career outside the home. Your mother worked for a time as a junior designer for Hattie Carnegie, a sort of Donna Karan of her day, but abandoned that after she met your dad and became, as you write, “Mrs. Jack Cottin.”
The powerlessness of women was complicated in the 1950s by the demands of the masculine Jewish ideal. So having a wife who didn’t work was proof that you were a man who could provide. As a result women sacrificed their own aspirations and passions. She protected her husband’s image by not pursuing her life outside the home. In a way my feminism is a positive, like a photograph, to the negative of my mother’s 1950s womanhood.
“I’m not an optimist. I call myself a ‘cockeyed strategist,” said Pogrebin, who has a home on the Upper West Side. (Mike Lovett)
You write that you “think of shame and secrecy as quintessentially Jewish issues.” What were the Jewish pressures that inspired your parents to tell so many stories that weren’t true?
Think about what we did. We hid behind our names. We changed our names. We sloughed off our accents. My mother learned to make My*T*Fine pudding instead of gefilte fish. Shame and secrecy have always been intrinsically Jewish to me, because of the “sha!” factor: At every supper party, there would be the moment when somebody would say, “Sha! We don’t talk about that!” So even though we talked about what felt like everything, there were things that couldn’t be touched: illness, the C-word [cancer]. If you wanted to make a shidduch [wedding match] with another family in the insular communities in which Jews lived, you couldn’t let it be known that there was cancer in the family, or mental illness.
While I was writing this memoir, I realized that the [Torah portion] I’m listening to one Shabbat morning is all about hiding. It is Jacob finding out that he didn’t marry Rachel, after all, but married somebody he didn’t love. All of the hiding that I took for granted in the Bible stories and I was raised on like mother’s milk was formative. They justified pretense, and they justified trickery. Rebecca lied to her husband and presented her younger son Jacob for the blessing because God told her, because it was for the greater good of the future the Jewish people.
I think Jews felt that same sort of way when it came to surviving. So we can get rid of our names. We wouldn’t have survived, whether we were hiding in a forest or behind a cabinet, a name or a passport, or [pushed into hiding] with [forced] conversions. Hiding was survival.
I was reading your book just as the E. Jean Carroll verdict came down, holding Donald Trump liable for sexually assaulting her during an encounter in the mid-’90s. You write how in 1962, when you were working as a book publicist, the hard-drinking Irish poet Brendan Behan (who died in 1964) tried to rape you in a hotel room and you didn’t report it. Like Carroll, you didn’t think that it was something that could be reported because the cost was too high.
Certainly in that era powerful men could get away with horrible behavior because of shanda reasons.
Carroll said in her court testimony, “It was shameful to go to the police.”
You know that it happened to so many others and nobody paid the price. The man’s reputation was intact and we kept our jobs because we sacrificed our dignity and our truth. I was in a career, and I really was supporting myself. I couldn’t afford to lose my job. I would have been pilloried for having gone to his hotel room, and nobody was there when he picked up an ashtray and threatened to break the window of the Chelsea Hotel unless I went up there with him.The cards were stacked against me.
In “Shanda,” you write about another kind of shame: The shame you now feel decades later about how you described the incident in your first book. You regret “how blithely I transformed an aggravated assault by a powerful man into a ‘sticky sexual encounter.’”
I wrote about the incident in such offhand terms, and wonder why. I wrote, basically, “Okay, girls, you’re gonna have to put up with this, but you’re gonna have to find your own magical sentence like I had with Behan” to get him to stop.
You write that you said, “You can’t do this to me! I’m a nice Jewish girl!” And that got him to back off.
Really painful.
I think that’s a powerful aspect of your book — how you look back at the ways you let down the movement or your family or friends and now regret. In 1991 you wrote a New York Times essay about an illegal abortion you had as a college senior in 1958, but not the second one you had only a few months later. While you were urging women to tell their stories of abortion, you note how a different shame kept you from telling the whole truth.
Jewish girls could be, you know, plain or ordinary, but they had to be smart, and I had been stupid. I could out myself as one of the many millions of women who had an abortion but not as a Jewish girl who made the same mistake [of getting pregnant] twice.
The book was written before the Supreme Court overturned Roe v. Wade. In the book you write powerfully about the shame, danger and loneliness among women when abortion was illegal, and now, after 50 years, it is happening again. Having been very much part of the generation of activists that saw Roe become the law of the land, how have you processed its demise?
Since the 1970s, we thought everything was happening in this proper linear way. We got legislation passed, we had litigation and we won, and we saw the percentage of women’s participation in the workplace all across professions and trades and everything else rise and rise. And then Ronald Reagan was elected and then there was the Moral Majority and then it was the Hyde Amendment [barring the use of federal funds to pay for abortion]. I was sideswiped because I think I was naive enough to imagine that once we articulated what feminism was driving at and why women’s rights were important, and how the economic reality of families and discrimination against women weren’t just women’s issues, people would internalize it and understand it and justice would be done.
In the case of Roe, we could not imagine that rights could ever be taken away. We didn’t do something that we should have done, which is to have outed ourselves in a big way. It’s not enough that abortion was legal. We allowed it to remain stigmatized. We allowed the right wing to create their own valence around it. That negated solidarity. If we had talked about abortion as healthcare, if we had had our stories published and created organizations around remembering what it was like and people telling their stories about when abortion was illegal and dangerous…. Instead we allowed the religious right to prioritize [fetal] cells over a woman’s life. We just were not truthful with each other, so we didn’t create solidarity.
Are you heartened by the backlash against restrictive new laws in red states or optimistic that the next wave of activism can reclaim the right to abortion?
I’m not an optimist. I call myself a “cockeyed strategist.” If you look at my long resume, it is all about organizing: Ms. magazine, feminist organizations, women’s foundations, Black-Jewish dialogues, Torah study groups and Palestinian-Jewish dialogues.
Number one, we have to own the data and reframe the narrative. We have to open channels for discussion for women who have either had one or know someone who has had one, even in religious Catholic families. The state-by-state strategy was really slow, but Ruth Bader Ginsburg wanted that. She almost didn’t get on the court because she didn’t like the nationwide, right-to-privacy strategy of Roe but instead wanted it won state by state, which would have required campaigns of acceptance and consciousness-raising.
So, the irony is she hasn’t lived to see that we’re going to have to do it her way.
You share a lot of family secrets in this book. Is this a book that you waited to write until, I’ll try to put this gently, most of the people had died?
I started this book when I was 78 years old, and there’s always a connection to my major birthdays. And turning 80 – you experience that number and it is so weird. It doesn’t describe me and it probably won’t describe you. I thought, this could well be my last book, so I needed to be completely transparent, put it all out there.
My mother and father and aunts and uncles were gone, but I have 24 cousins altogether. I went to my cousins, and told them I am going to write about the secret of your parents: It’s my uncle, but it’s your father. It’s your family story even though it’s my family, but it’s yours first. And every cousin, uniformly, said, “Are you kidding? You don’t even know the half of it,” and they’d tell me the whole story. I guess people want the truth out in the end.
Is that an aspect of getting older?
I think it’s a promise of liberation, which is what I have found. It’s this experience of being free from anything that I’ve hid. I don’t have to hide. Years ago, on our 35th wedding anniversary, we took our whole family to the Tenement Museum because we wanted them to see how far we’ve come in two generations.
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ICC Prosecutor Karim Khan Sidesteps ‘Genocide’ Accusations Against Israel
International Criminal Court Prosecutor Karim Khan speaks during an interview with Reuters in The Hague, Netherlands, Feb. 12, 2024. Photo: REUTERS/Piroschka van de Wouw
Karim Khan, the embattled chief prosecutor of the International Criminal Court (ICC), has cast fresh doubt on accusations that Israel committed “genocide” in Gaza, arguing in a new interview that no legal conclusion has yet been reached in the ongoing legal battle.
In a lengthy interview with anti-Israel journalist Medhi Hasan this week, Khan refused to engage in the popularized rhetoric labeling Israel’s military campaign against Hamas terrorists in Gaza as genocidal, even as pressure mounts on the ICC by activists to pursue more sweeping charges against Israeli officials.
When asked directly whether Israel’s conduct amounted to genocide, Khan emphasized the need for sufficient evidence to level charges against Israeli officials and that prosecutors must follow evidence and legal standards rather than political narratives.
“So, you’re not ruling out that there could be a warrant in the future?” Hasan asked.
“Everything is a function of evidence,” Khan responded, arguing that accusing Israel of genocide for political purposes would be “reckless.”
“You’re saying in the past three years there hasn’t been evidence of genocide in Gaza?” Hasan asked, visibly flummoxed.
Khan lamented the “suffering” in Gaza but reaffirmed that the ICC could not proceed in making final judgements about the nature of Israel’s military operations in Gaza without sufficient evidence. He asserted that officials within the ICC are vigorously analyzing the case and that he cannot reveal more about the nature of the investigation.
“So, genocide is not off limits?” Hasan pressed.
“No crime is off limits if the evidence is there,” Khan responded.
Khan has come under fire for making his initial surprise demand for arrest warrants for Israeli Prime Minister Benjamin Netanyahu and his former defense minister, Yoav Gallant, on the same day in May 2024 that he suddenly canceled a long-planned visit to both Gaza and Israel to collect evidence of alleged war crimes. The last-second cancellation reportedly infuriated US and British leaders, as the trip would have offered Israeli leaders a first opportunity to present their position and outline any action they were taking to respond to the war crime allegations.
Nonetheless, Khan’s latest remarks are likely to reverberate through international legal and diplomatic circles, where the genocide accusation has become one of the most contentious aspects of the war between Israel and Hamas. Over the past two years, an array of humanitarian organizations and human rights experts have accused Israel of “genocide” in Gaza. These accusations have been controversial and widely contested, with critics alleging these groups and individuals lack sufficient evidence.
Khan’s comments come as the ICC faces intense scrutiny over its investigation into the conflict. In November, the ICC issued arrest warrants for Israeli Prime Minister Benjamin Netanyahu, his former defense minister, Yoav Gallant, and now-deceased Hamas terror leader Ibrahim al-Masri (better known as Mohammed Deif) for alleged war crimes and crimes against humanity in the Gaza conflict. The ICC said there were reasonable grounds to believe Netanyahu and Gallant were criminally responsible for starvation in Gaza and the persecution of Palestinians — charges vehemently denied by Israel, which has provided significant humanitarian aid into the war-torn enclave throughout the war.
US and Israeli officials issued blistering condemnations of the ICC move, decrying the court for drawing a moral equivalence between Israel’s democratically elected leaders and the heads of Hamas, the Palestinian terrorist group that launched the war in Gaza with its massacre across southern Israel on Oct. 7, 2023.
Israel says it has gone to unprecedented lengths to try and avoid civilian casualties, noting its efforts to evacuate areas before it targets them and to warn residents of impending military operations with leaflets, text messages, and other forms of communication.
Another challenge for Israel is Hamas’s widely recognized military strategy of embedding its terrorists within Gaza’s civilian population and commandeering civilian facilities like hospitals, schools, and mosques to run operations and direct attacks.
The ICC has no jurisdiction over Israel as it is not a signatory to the Rome Statute, which established the court. Other countries including the US have similarly not signed the ICC charter. However, the ICC has asserted jurisdiction by accepting “Palestine” as a signatory in 2015, despite no such state being recognized under international law.
Genocide is among the most difficult crimes to prove under international law because prosecutors must establish specific intent to destroy, in whole or in part, a national, ethnic, racial or religious group.
Hasan, one of the most prominent anti-Israel critics in media, has spent the past two years unleashing an unrelenting barrage of criticism against the Jewish state, repeatedly accusing the Israeli military of pursuing a “genocide” in Gaza.
In the interview, Khan also forcefully denied allegations of sexual misconduct that have engulfed his office in recent months, accusing critics of politicizing the claims amid the ICC’s high-profile investigations into Israel, Russia, and other global conflicts. He dismissed suggestions that his pursuit of Israeli leaders was intended to distract from the allegations against him, saying that he did not have evidence to substantiate the claim.
Khan further alleged that senior Western officials attempted to pressure the ICC over its investigation, including what he described as warnings from prominent American and British political figures about the geopolitical consequences of targeting Israeli officials.
The ICC’s investigation has placed the court at the center of an increasingly bitter international divide over the Gaza war. Khan’s comments won’t settle the debate, but the ICC prosecutor appeared to signal a more cautious legal approach than some of Israel’s fiercest critics have demanded.
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I discovered anti-Zionism at the University of Michigan. I’m glad it lives on there
At the University of Michigan’s recent commencement ceremony, history professor Derek Peterson delivered a five-minute speech in which he celebrated all those who have fought for justice at the university, my alma mater. Invoking our legendary sports-focused fight song, he asked the crowd to “sing” for suffragist Sarah Burger, who battled to get women admitted as students; for Moritz Levi, Michigan’s first Jewish professor; for all the students who fought for racial justice at Michigan as part of the Black Action Movement; and for the “pro-Palestinian student activists, who have over these past two years opened our hearts to the injustice and inhumanity of Israel’s war in Gaza.”
Peterson’s address was a historian’s invitation to every student and parent in the Ann Arbor stadium to recognize that the fight for Palestinian rights shares roots with our greatest movements for justice, including the struggle against antisemitism.
The backlash, predictably, was swift. The university’s president apologized; the speech was condemned by pro-Israel Jewish organizations and outlets; and I know it upset many college parents, my Gen X peers — we who were raised to believe with all our hearts that Jewish identity and Zionist identity are inextricable.
But to me, Peterson’s speech was a reminder of one of the most important lessons I took away from my time at the University of Michigan: that questioning Zionism is a necessary part of any Jewish life that aims to center justice.
I graduated from Michigan in 1989, and spent much of my last year in Ann Arbor ensconced at Hillel, where I edited a magazine for Jewish students. I’d grown up going to Young Judaea summer camps and had spent a college semester in Israel, where I’d witnessed the beginning of the first Intifada. I returned to find a shanty in the middle of campus that had been erected, a student organizer told our magazine, “to bring the uprising to the community. It is to show the conditions of the Palestinians and the brutal oppression of the Israeli army.”
The shanty evoked those then prevalent on campuses everywhere to symbolize the struggle of Black South Africans against settler colonialism and apartheid. The new shanty on our campus asserted that these words also applied to Israel.
While I was strongly against the Israeli occupation of the West Bank and Gaza — where Israel would not remove any settlements until 2005 — I was distressed and confused by the shanty’s silent, everpresent message about Israel’s past and present. Is Israel an apartheid state, I wondered?
So I put that question on the cover of our magazine.
The Hillel director called me into his office and somberly expressed his concern. But Hillel International had not yet officially clamped down on student activities that question Israel and Zionism.
So our cover story ran and we dropped our magazine in bundles across campus. At the time, I thought of myself as a liberal Zionist, and I secretly rooted for the student who tried to disprove the devastating charge. But as young journalists, my fellow magazine staffers and I were committed to exploring the views of those who erected the shanty, no matter their hostility to Zionism. We didn’t code the hostility as danger. No one thought we should report our ideological opponents — the kids who fell asleep on their books in the library just like we did — to the dean or to the government for arrest or deportation.
Over my time as an undergraduate, I’d come to recognize in these kaffiyeh-clad Palestinian, Arab, and Muslim students the same history-minded, righteous hope that animated me.
Decades later, in the spring of 2024, we all watched as pro-Palestinian student activists — including many Jewish students — set up campus encampments around the country to protest Israel’s assault on Gaza. At Michigan, the encampment was set up on the Diag, the university’s public square, where on the day of my own graduation I’d protested the university’s military research. As the mother of a recent college grad, I was humbled by the determination of these kids, who put up tents, organized teach-ins, and then suffered as police turned off their bodycams and used pepper spray against them. They were lawfully protesting for the university to divest from Israel as it bombed the people of Gaza, the children of Gaza — which is now home to the largest number of child amputees in modern history.
What I understand, and Professor Peterson understands, is that the student activists that he lauded at the commencement are fighting not against Jewish life but for Palestinians’ right to survive daily, as people, and as a people. These activists have asked us to understand, finally, that Zionism is what it does.
“It has been hard work to examine my own mind,” Tzvia Thier, a Jewish Israeli mother, wrote in an essay in the 2021 collection A Land With A People: Palestinians and Jews Confront Zionism. As a child, Thier immigrated to Israel from Romania in the wake of the Holocaust. In 2009, Thier accompanied her daughter to “protect” her while she joined an action to fight the evictions of Palestinians from their homes in the Jerusalem neighborhood of Sheikh Jarrah. Thier was 65, and realized that it was the first time in her life that she had had conversations with Palestinians. She understood then that “it was not my daughter who needed to be protected, but the Palestinians.”
“Many questions leave me wondering how I could have not thought about them before,” she wrote. “My solid identity was shaken and then broken. I have been an eyewitness to the systematic oppression, humiliation, racism, cruelty, and hatred by ‘my’ people toward the ‘others.’ And what you finally see, you can no longer unsee.”
When that shanty went up on Michigan’s campus in the late ’80s, I began to question all that I’d learned about Israel’s founding. I began to question the very idea of an ethnostate — in the name of any people, anywhere — that enshrines the supremacy of one group of people over another.
By the time I became a mother, I’d become anti-Zionist. I understood — with a grief that does not abate — that, as Jews, our history of oppression has become an alibi for Israel’s oppression of the Palestinian people.
We must reject the bad faith accusations of antisemitism that have emptied the word of meaning and enabled authoritarian repression. When students on campuses today charge Israel with apartheid and genocide, they are echoing reports from B’Tselem, Israel’s leading human rights organization. I ask the parents of my generation to read these reports and do as Thier did — to allow themselves to see what we have not wanted to see.
I stand with the more than 2,000 University of Michigan faculty, staff, students and alumni who have condemned the university’s response to the commencement address heard round the world.
For the sake of all of our children, I ask that we each do all we can to open our community’s heart to Palestinian history and humanity. That we each join the urgent struggle for the liberation of the Palestinian people.
This is the way that our Jewish college kids will find the deep and true safety of community: by leaving hatred, fear, and isolation behind; by honoring Jewish history by standing in solidarity with all who are oppressed; and by roaring in a stadium for freedom and justice, along with their entire generation.
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An alarming new battleground in campus fights over Israel
Graduation season is upon us, with its regalia, music, orations, crowds and controversies. This year, I’ll be attending two university ceremonies: my daughter’s graduation from Binghamton University, and the commencement at Case Western Reserve University, where I teach. As both a parent and a faculty member, I look forward to being part of the powerful ritual moment when graduates are ushered out into the world.
But I’ll also be listening with an analytical ear, attentive to what these speeches reveal about the institutions delivering them — especially in a season when the same fault lines keep opening over the Israeli-Palestinian conflict, and over who gets to speak and about what.
Amid financial, political and technological pressure, the question of what universities owe their students, and society, has rarely felt more unsettled or more contested. As speakers or planned speakers at the University of Michigan, Rutgers and Georgetown have drawn fire over their stances on the Middle East, it’s clear that while campus protests over Israel may have died down, the tensions provoked by the Israel-Gaza war are still defining the American campus environment.
A close reading of the biggest controversy to date, sparked by historian Derek Peterson’s address at the University of Michigan’s spring graduation ceremony, can help illustrate the dangers of that fact.
Peterson’s platform has few equals in American academic life. A MacArthur “genius” grant recipient and a Fellow of the British Academy, Peterson, among the most decorated scholars of his generation, addressed a crowd gathered in the largest stadium in the United States. He did so as a representative of the faculty, invited to the lectern to speak for those who actually taught these students.
This was a rare chance for a professor, an opportunity to publicly offer an answer to the question every student has implicitly asked for four years: what is all this education for?
In a brief oration, under six minutes long, Peterson structured his answer around a single elegant literary device, Michigan’s fight song.
He reframed a song usually understood to herald student athletes — “Hail to the victors valiant, hail to the conquering heroes” — by asserting the real victors are not athletes, but the activists who have fought for justice throughout the university’s history.
Sing for Sarah Burger, a suffragette who fought for women’s admission to the school, Peterson urged. Sing for Moritz Levi, the university’s first Jewish professor, who opened Michigan’s doors to generations of Jewish students fleeing antisemitism at East Coast universities. Sing for the Black Action Movement students who demanded a curriculum reflecting Black experience and identity.
Each of these invocations gestured toward a group that was once shut out of the university, and honored the activists who responded to that exclusion with repair. The crowd answered Peterson’s appeals with applause and cheers that grew louder with each invocation, as he skillfully built toward his climax.
At the high point, Peterson delivered the line that would reverberate far beyond Michigan Stadium: “Sing for the pro-Palestinian student activists,” he called out; for those “who have over these past two years opened our hearts to the injustice and inhumanity of Israel’s war in Gaza.”
The roar that followed was the loudest and longest of the entire speech. “The greatness of this university,” he summarized, “rests on the courage and the conviction of student activists who have pushed this university down the path towards justice.”
Within hours, the university president Domenico Grasso issued a public apology, saying Peterson’s words were “hurtful and insensitive.” In response, more than a thousand faculty members signed an open letter demanding Grasso retract the apology. Peterson’s defenders insisted the controversy was manufactured from a single out-of-context clip, and Peterson himself posted the YouTube link urging those offended to watch the whole thing.
Peterson’s defenders are not wrong to insist that context is everything. But they misinterpret what the context shows. Watching the full performance, and the crescendo that greeted the pro-Palestinian invocation, it’s clear that Peterson’s statement on pro-Palestinian activism was the destination the whole speech built toward.
The first three appeals each share a common logic: expand the circle and welcome the excluded. The fourth breaks that logic. Peterson did not exhort his audience to sing for students who built relationships across lines of difference, or who forwarded a vision of peace. Instead, he urged them to sing for students who drew attention to Israeli “injustice and inhumanity,” and who offered not a plan to make room for all, but instead an accusation.
That contradiction is worth naming plainly. Peterson’s other entreaties celebrated universal inclusion — all genders, all races, all religions. Then he singled out and damned the one Jewish state in the world, immediately after celebrating Michigan’s historic welcome of Jews. The speech that began by opening doors ends by pointing a finger, and that act of condemnation was offered as the moral crown of enlightened progress.
The depressing predictability of this genre of moral performance is that it builds, with apparent generosity, through history and conscience and song, only to arrive at a hackneyed, self-congratulatory denunciation of Israel as the apex of a liberal education. With so much at stake right now on our university campuses, is this really all we can offer our students as the culmination of their years of learning?
A university education is supposed to widen the aperture through which students see the world, and to equip them with the intellectual tools to engage the world with curiosity, humility and rigor. It is supposed to send them out equipped to ask hard questions, and with the tools and habits of mind to wrestle with them.
When a faculty leader uses a significant platform to show students not how to think, but what to conclude and who to condemn, he suggests something alarming: that narrowing of minds, pointing of fingers and pronouncing of verdicts is what four years of university education has amounted to.
That is a profound loss. Not only for those Jewish graduates who felt alienated and excluded by the singling out of the Jewish state, but for every student in that stadium, who invested years of time, money and intellectual effort in the hope of emerging with something larger: the capacity to engage the world by thinking freely and curiously across difference, and by imagining what real repair might actually look like.
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