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A scholar sees a common root for antisemitism and racism: ‘Christian supremacy’
(JTA) — Magda Teter’s new book, “Christian Supremacy,” begins in Charlottesville, Virginia, on Aug. 11, 2017. Hundreds of white nationalist neo-Nazis who ostensibly gathered to protest the removal of a statue of Confederate general Robert E. Lee from a local park broke into a chant: “Jews will not replace us.”
Other writers and scholars would note how antisemitism shaped white nationalism. But Teter, professor of history and the Shvidler Chair of Judaic Studies at Fordham University, saw something else: how centuries of Christian thought and practice fed the twin evils of antisemitism and racism.
“The ideology espoused by white supremacists in the US and in Europe is rooted in Christian ideas of social and religious hierarchy,” she writes. “These ideas developed, gradually, first in the Mediterranean and Europe in respect to Jews and then in respect to people of color in European colonies and in the US, before returning transformed back to Europe.”
In the book, subtitled “Reckoning with the Roots of Antisemitism and Racism,” she traces this idea from the writings of the early church fathers like Paul the Apostle, though centuries of Catholic and Protestant debates over the status of Jews in Europe, to the hardening of racist attitudes with the rise of the trans-Atlantic slave trade.
Antisemitic laws and theology, she argues, developed within Christianity a “mental habit” of exclusion and dominance that would eventually be applied to people of color up to and including modern times.
Teter is careful to acknowledge the different forms antisemitism and racism have taken, distinguishing between the Jews’ experience of social and legal exclusion and near annihilation, and the enslavement, displacement and ongoing persecution of Black people. And yet, she writes, “that story began with Christianity’s theological relation with Jews and Judaism.”
Teter is previously the author of “Blood Libel: On The Trail of an Antisemitic Myth,” winner of the 2020 National Jewish Book Award. At Fordham, the Catholic university in the Bronx, she is helping assemble what may be the largest repository of artifacts and literature dedicated to the Jewish history of the borough.
We spoke Thursday about how groups like the Proud Boys embrace centuries-old notions of Christian superiority, how “whiteness” became a thing and how she, as a non-Jew raised in Poland, became a Jewish studies scholar.
Our conversation was edited for length and clarity.
Your book was conceived and written during the COVID lockdown. Where did the idea for the book come from?
It’s an accidental project. I’ve been teaching the history of antisemitism for years, and I live in Harlem so questions of race and racism are very stark in my daily life. And since I grew up in Poland, and American history was not something we were taught or studied, I’ve never been satisfied with the various explanations for the strength of antisemitism and history of racism. And as I mentioned in my prologue, I watched the Raoul Peck documentary, “I Am Not Your Negro,” which has a clip with James Baldwin saying that white people have to figure out why they invented the idea of the N-word and must “embrace this stranger that they have maligned so long.” You could also say that the European Christians created the idea of “the Jew” and that sort of caricature had absolutely nothing to do with flesh and blood Jews. I kept noticing these parallels, as an outsider, reading American and African-American history.
I was also thinking about this idea of servitude that was attached to Jews in Christian theology, and then in law.
You write in your book that “Over time, white European Christians branded both Jews and people of color with ‘badges of servitude’ and inferiority.” What do you mean by servitude in this context?
In Christian theology, from the earliest Christian texts, the idea of servitude and slavery is attached to the concept of Jews and Judaism. Paul does it in his Epistles. He uses this quote from the book of Genesis that “the elder shall serve the younger,” which becomes really embedded in Christian theology. It is the Jews, the elder people, who should serve the Christians, the younger people. Later on in medieval theology and canon law, Jews are in a servile position, consigned for their sin of rejecting Jesus to perpetual servitude. So even though Jews were free people and could live mostly where they wanted to live, marry whoever they wanted to marry — nobody was sold and some even had slaves — that idea of Jews as confined to perpetual servitude to Christians created a habit of thinking of Jews as having an inferior social status.
That language became secularized in modern times, and we see the development of the [antisemitic] trope of Jewish power: that they are in places where they shouldn’t be. I worked on fleshing out the parallels between the idea and then legal status of Jewish servitude and the conceptual perception of Black people in servile and inferior positions.
Magda Teter’s new book explores how “white European Christians branded both Jews and people of color with ‘badges of servitude’ and inferiority.” (Chuck Fishman)
What other kinds of parallels did you find between racism and antisemitism?
In the Christian theology, Black people, like Jews, will be seen as cursed by God. Jews were [portrayed as] lazy because they didn’t work physically — they made money and exploited Christians. Black people were [portrayed as] lazy because they were trying to avoid physical labor at the expense of white men. Both people were seen as carnal, both as sexually dangerous, and so on.
I was struck by the fact that the racist turn of Christian supremacy — justifying the enslavement of Black people on theological grounds — is a fairly late development, taking hold in the early modern period when Europeans established slaveholding empires.
That’s right. In the summer of 2020, the summer of George Floyd and Black Lives Matter, we were all thinking about these issues of race and racism and America. And as I was in the middle of writing the article that became the book, I felt that there was a deeper history that needed to be told, and that slavery is not bound by color until the enslavement of Black Africans by Europeans during the colonial expansion of Europe.
After the French Revolution, when Jews were offered “emancipation” in much of Europe, there were deep debates about whether they could be citizens and be entitled to the same rights and protections as Christian citizens of France and England and other countries. How was that debate informed by Christianity?
In pre-modern Europe, there was obviously both a religious and legal framework under which Jews existed. They had their place in a social hierarchy. After the French Revolution, people are creating a new political reality. The idea of equality obviously challenged the social hierarchies that existed, including the idea that Christians were the superior religion. And that begins to play a role on two levels. One is the level of, well, “how can you be equal and be our judges and make decisions about us?” It’s fear of power — political power and political equality. That challenges the habit of thinking that sees Jews as inferior, in servitude and otherwise insolent and arrogant.
The other level comes from Enlightenment scholars who begin to place Jews in the Middle East and in the Holy Land, in Palestine. Jews are no longer seen as European. They are seen as “Oriental,” and they are compared to the non-European religions and practices that these Enlightenment scholars have been studying. Their differences are now also racialized. “They are not like us, they can’t assimilate. They can never be Frenchmen, they can never be Germans.”
And I guess it’s a short step from that to regarding people with dark skin as inferior and subordinate.
That’s right. Enlightenment scholars are also trying to to understand why it is justified to enslave Black Africans and they do it through “scientific” and other means. They classify Africans as inferior intellectually and they create this idea of race.
I began to think about these European politicians and intellectuals in terms of creating their identities, and what I ended up arguing is what we saw in Charlottesville, what we’re seeing in Europe. It’s not necessarily just about hate, but it’s about exclusion and rejection of Jews and people of color from equality, from citizenship.
And the common thread here is that whiteness and Christianity become inseparable. You write that “freedom and liberty now came to be linked not only to Christianity, but to whiteness, and servitude and enslavement to blackness.”
That’s right. White Christian “liberty” becomes embedded and embodied in law.
Did you see any pitfalls in drawing parallels between the Black and Jewish experiences? I am thinking of those in either community who might say, “How dare you compare our suffering to theirs!”
Yes, I was tempered. I think what some call “comparative victimhood” has paralyzed conversations about this subject, and I kept it in my mind all the time. What I hope comes through is that there’s incredible value in a comparative approach. Coming from Jewish studies as my primary field, the comparison with the Black experience gave me clarity on the nature of antisemitism as well as on the nature of the Jewish experience, and vice versa: The Jewish experience can also give clarity to some of the aspects of anti-Black racism.
What’s an example?
So, for instance, questions like, “Are Jews white? Are they not white? When did they become white?” That’s a whole genre of scholarship. And when you look at it through the lens of law and ideology, you begin to see that from a legal perspective, Jews were considered white in the United States because they could immigrate and they could be naturalized according to law. They did not have to go to court to become American. Their rights to vote were not challenged. There was discrimination, they couldn’t stay in hotels and in some places they couldn’t find employment, but by law, they were considered citizens. The debate about the whiteness of Jews is creating a fog of misunderstanding.
Black Americans were targeted by specific legal statutes from the very beginning in the Constitution and then in naturalization law and so on. And then there was the backlash even after the Civil War to the 13th, 14th and 15th amendments [aimed at establishing political equality for Americans of all races].
Statues at the Strasbourg Cathedral depict Ecclesia and Synagoga, representing the triumph of the church, at left, and the servitude of Judaism, which is represented by a blindfolded figure, drooping and carrying a broken lance. (Edelseider/Wikimedia Commons)
How much do modern-day white supremacists, like the Oath Keepers or the Proud Boys, see themselves as Christian? Or is this a kind of white supremacy that doesn’t name itself Christian but doesn’t even realize how many of its ideas are based in theology?
I think they might not be conscious of this legacy, but neo-Nazis take from the legacy of the Nazis who themselves were not thinking of themselves as Christian necessarily. But what I argue in the book is that white Christian supremacy becomes white supremacy. It never discards the Christian sense of domination and superiority that emerges from its early relationship with Jews and Judaism.
In the United States, Black people serve as contrast figures to whiteness, in the law and in the culture. You cannot have whiteness without Blackness. For Christians, Jews serve as that contrast figure. Consciously or unconsciously, the Proud Boys are embracing that. They talk of “God-given” freedoms for white people. That is the Christian legacy.
You said that the Nazis didn’t necessarily see themselves as a Christian movement. But I must ask, even though it is not the scope of your book, was the Holocaust a culmination of white Christian supremacy? Because I think many Christian theologians would want to say that Nazism was godless, and a perversion of the true faith.
I’ll say that when exclusionary ideology is coupled with the power of the state, that’s where it can lead.
In the years since the Holocaust especially, there have been many efforts by Christian leaders to address the ideological failings of the past. You write about Nostra Aetate, the 1965 declaration by the Catholic Church absolving Jews of collective guilt in the death of Jesus and some Protestant documents of contrition. But I got the feeling you were disappointed that many denominations haven’t gone far enough in reckoning with the past.
There was a sort of a moral sense that something needs to be addressed after the Holocaust. But then it is not fully addressed. I don’t think anybody has addressed the issue of power — the roots of hate, yes, but not the dynamics of power. We’ll see where the book goes, but maybe theologians will begin to grapple with this legacy of superiority and domination, and the way hierarchical habits of thinking have been developed through theology and through religious culture.
What other impact do you hope the book may have?
White supremacy is very much in the air. We need to speak up against it, and make connections and allyships. I hope that maybe because the book deals with law and power, it may create bridges among people who care about “We the People” as a vision of people who are diverse, respectful and equal, and not the exclusionary vision offered by white and Christian supremacy.
A cross burns at a Ku Klux Klan rally on Aug. 8, 1925. (National Photo Company Collection)
I’d love to talk about your background. You’re not Jewish but you are chair of Jewish Studies at Fordham, a Catholic university. What drew you to the study of Judaism and the Jews?
I grew up in Poland with a father who from the time I was a little girl would point out to me that there had been Jews in Poland. We would drive through the countryside, and he’d say, “This used to be a Jewish town and there used to be a synagogue and there was the Jewish cemetery.” I grew up being very conscious of the past’s presence and this kind of stark absence of Jews in Poland, where in the 1970s when I grew up Jewish history was taboo.
As soon as Jewish books on Jewish subjects began to be published, including those that dealt with antisemitism, we would read it together. We would talk about it. He wouldn’t just shift the destruction and murder of Jews in Poland on to the Nazis.
There was no Jewish studies program in Poland when I was applying to universities, so I studied Hebrew in Israel, and then studied Yiddish in New York at YIVO. I came to Columbia University to get my PhD in Jewish history and my career went in the direction it did. I was a professor of history and director of the Jewish and Israel studies program at Wesleyan University. I came to Fordham eight years ago and created a program in Jewish studies.
Your previous book was about the blood libel, the historic canard that Jews murdered Christian children to use their blood. This one’s about antisemitism. I don’t want to presume, but is your interest in these subjects in any way an act of contrition?
I grew up in a very secular household. I did not grow up Catholic. But I think growing up in Poland made me very, very aware of antisemitism and the history of antisemitism. I got my PhD from Columbia University in Jewish history, which did not emphasize Jewish suffering, but Jewish life, and I have studied Jewish life and teach about Jewish life — not just about Jewish suffering.
However, in the last few years, antisemitism has certainly been on the minds of many of us. I also am committed to the idea of shared history, and therefore all my scholarship, as much as it is about Jews, it is also about the church and Poland and the law. Jews are an integral part of that history and culture. And, as such, I’m committed to that, to teaching about the vibrancy of Jewish life as much as the dynamics of what made that life difficult over the centuries.
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Trump Proclaims Isolationist Critics ‘Are Not MAGA’ While Defending Mark Levin From Vulgar Insult
US President Donald Trump speaks during a visit at Fort Bragg, North Carolina, US, Feb. 13, 2026. Photo: REUTERS/Elizabeth Frantz
An uncouth online argument between two of the most prominent American conservative commentators inspired an intervention on Sunday night from US President Donald Trump, who backed radio host Mark Levin during a heated exchange with podcaster Megyn Kelly.
Trump also defended his policy toward Iran in his Truth Social post, lambasting isolationist critics of his foreign policy as not being part of his so-called “Make America Great Again (MAGA)” movement.
“Mark Levin, a truly Great American Patriot, is somewhat under siege by other people with far less Intellect, Capability, and Love for our Country. Mark is Tough, Strong, and Brilliant, hence the nickname, ‘THE GREAT ONE,’ conceived by our MAGA friend, the wonderful Sean Hannity,” Trump wrote before effusively praising Levin as “a true Conservative, and Intellect” who was “far smarter than those who criticize him but, above all, he is a man of Great Wisdom.”
Trump warned that “those that speak ill of Mark will quickly fall by the wayside, as do the people whose ideas, policies, and footings are not sound.” He went on to proclaim, “THEY ARE NOT MAGA, I AM, and MAGA includes not allowing Iran, a Sick, Demented, and Violent Terrorist Regime, to have a Nuclear Weapon.”
Repeating his pledge to obliterate the Islamic regime in Iran, Trump vowed that “MAGA is about stopping them cold, and that is exactly what we are doing. GOD BLESS OUR GREAT MILITARY, WHICH I HAVE REBUILT SINCE THE BEGINNING OF MY FIRST TERM, TO ACHIEVE EVERLASTING PEACE THROUGH STRENGTH. MAKE AMERICA GREAT AGAIN!”
While not naming the specific individuals who had attacked Levin, online observers recognized the commander-in-chief had written in response to a provocative exchange between “the Great One” and Kelly which had devolved into grade-school-level taunting.
In recent months, Kelly has earned the ire of pro-Israel advocates due to her decision to align herself with the antisemitic positions and conspiracy theories promoted by fellow podcasters Tucker Carlson, Candace Owens, and Nick Fuentes. During a discussion with Carlson in January, Kelly praised Fuentes — a man who has celebrated Adolf Hitler, promoted Joseph Stalin, supported Hamas, and urged his “Groyper” followers to rape women — as “very interesting and he’s very smart.” She said, “There is value to be derived from that guy’s messaging.”
Kelly, Owens, Carlson, and Fuentes have also been adamantly opposed to the US military campaign against Iran, claiming without evidence that Israel dragged Trump into the conflict.
On Sunday, Levin wrote on X: “Poor Megyn Kelly. An emotionally unhinged, lewd, and petulant wreck. She’s completely revealed and destroyed herself. She’s everything people say she is, but much worse. Never an intelligent, thoughtful, or substantive comment. Utterly toxic.”
Kelly reposted Levin’s remarks before she struck below the belt. In a post that has since received 6.3 million views, Kelly wrote, “Micropenis Mark @marklevinshow thinks he has the monopoly on lewd. He tweets about me obsessively in the crudest, nastiest terms possible. Literally more than some stalkers I’ve had arrested. He doesn’t like it when women like me fight back. Bc of his micropenis.”
Levin then reshared Kelly’s jab at his manhood and responded with a Freudian implication, writing, “Busy Sunday morning for Megyn Kelly. She wakes up and has ‘micrope*is’ on her mind. Suffice to say, if it talks like a harlot, and posts like a harlot, it’s … well, you know the rest. Shalom!”
Early Monday morning, Kelly doubled down on her vulgarity and responded to Trump’s Truth Social post, suggesting that Levin had requested support.
“Micro penis @marklevinshow is such a SMALL MAN he had to go beg the president for a pat on the head (in the middle of a war!) to make himself feel better about … well, you know,” Kelly wrote. “This, after one mean tweet about him – following his 111 (!) nasty, non-stop, personal, misogynistic attacks on me. (Fox has an OBSESSED HARASSER on its hands.)”
Kelly added, “Just like all feckless, weakling bullies Micro can dish it out but he can’t take it. After just one post putting the so-called ‘great one’ in his place, he ran crying to Daddy.”
Rejecting the charge that he had solicited support in their flame war from the president, Levin wrote on X that “no, I did not speak to the president about releasing any statement. These reprobates have nothing but lies and conspiracies and hate. And the more they talk and post, the more people have had enough of them. They will eventually dry up and blow away, like those who’ve come before them.”
On Sunday night, Levin thanked Trump for his praise, writing, “I am beyond humbled by your words and graciousness in writing such a beautiful note and sharing it on Truth Social. I am honored that you took the time to write it. Your courage, strength, and moral clarity are truly unparalleled. And your leadership has made our country and the world much safer.”
Six hours after Kelly’s initial insult against Levin, her ally Owens took her own shot, writing in a long note on X that “no matter how many articles Bari Weiss publishes or how many monologues Mark Levin stammers through, the overwhelming majority of people in the world sense that Charlie Kirk was murdered for opposing this war and that Israel’s hands are not clean in the story.”
Owens further aligned herself with Carlson and Kelly, stating, “People like myself and like Tucker Carlson and Megyn Kelly (however ignorant we may or may not have been in our earlier assessments) once genuinely supported Israel and thought Zionism was a moral position.”
Continuing to advance her conspiracy theory of Israeli involvement in the murder of her friend Kirk, Owens wrote, “In their sheer arrogance, rather than meaningfully working to restore relationships, zionists continue to use tactics of slander, deception, law-fare and yes, murder to force their perspectives. They no longer seem capable of making a distinction between illusion and reality. They wrongly assumed that with enough money, they could purchase truth.”
On Monday, former US Rep. Marjorie Taylor Greene backed Kelly in the feud, writing, “I wholeheartedly support Megyn Kelly telling the world that Mark Levin has a micropenis. It’s the most deserved insult and I don’t care if it’s vulgar. And Trump’s gigantic defense of Levin only enraged the base more. People are DONE. MAGA destroyed by micropenis Mark Levin.”
Greene had written her comment in response to Kelly defending her rhetoric to far-right influencer Mike Cernovich, who criticized the intra-right battle as a “total distraction to spend hours a week reacting to each other. It’s slave behavior.”
Kelly responded to Cernovich by justifying herself, writing, “Disagree. You can take the high road and ignore for a while but eventually after hundreds of tweets/attacks you punch the bully in the rhetorical face. And then he goes running to daddy about his Micropenis.”
While debates about Israel and the Iran war may engage online pugilists with audiences to entertain, polling shows that the vast majority of Republicans (85 percent) and self-identified “MAGA” supporters (91 percent) back Trump’s decision to bomb the Islamic regime in Iran.
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German Antisemitism Commissioner Leaves the Left Party Over Anti-Israel Stance, Lack of Support Amid Death Threats
Andreas Büttner (Die Linke), photographed during the state parliament session. The politician was nominated for the position of Brandenburg’s antisemitism commissioner. Photo: Soeren Stache/dpa via Reuters Connect
Andreas Büttner, the commissioner for antisemitism in the state of Brandenburg in northeastern Germany, has resigned from the Left Party, citing a rise in antisemitism within the ranks, relentless personal attacks, and a party climate that has become intolerable.
“I struggled with this decision for a long time, as I have felt a deep connection to the party over many years,” Büttner wrote in a letter to the party leadership, as reported by German media.
“But I have reached a point where I must acknowledge that I can no longer remain a member of this party without betraying my own convictions,” he continued.
According to several German media reports, the commissioner, who had been a member of the Left Party since 2015, said he was resigning over the party’s handling of antisemitism, internal expulsion proceedings aimed at removing him, and relentless personal attacks.
“The fight against antisemitism is a task that transcends party lines,” Büttner wrote in his letter. “All the more shocking for me is what I have had to witness within my own party for years.”
He criticized the Left Party’s rejection of the International Holocaust Remembrance Alliance’s (IHRA) definition of antisemitism, noting that the party falsely regards it as a tool to repress protest while continuing to relativize antisemitic rhetoric.
IHRA — an intergovernmental organization comprising dozens of countries including the US and Israel — adopted the “working definition” of antisemitism in 2016.
Since then, the definition has been widely accepted by Jewish groups and lawmakers across the political spectrum, and it is now used by hundreds of governing institutions, including the US State Department, European Union, and United Nations.
In his letter, Büttner also condemned the Left Party in Lower Saxony, a federal state in northwestern Germany, for its position on Zionism, insisting that challenging Israel’s right to exist is unacceptable — especially after the state convention passed resolutions branding Israel a “genocidal state” and an “apartheid state.”
“These resolutions are no longer acceptable to me,” he said.
In recent years, Büttner has faced not only external threats but also a sustained campaign of insults and defamation from members within his own party.
“The way my own party has handled attacks against me is particularly troubling,” Büttner wrote in his letter. “Instead of clear solidarity, I have too often experienced silence.”
Federal party leader Jan van Aken expressed regret over Büttner’s resignation but rejected any accusations of antisemitism within the Left Party, reiterating that the party “stands unequivocally against antisemitism.”
Earlier this year, Büttner endured two personal attacks within a single week, the second escalating into a death threat.
The Brandenburg state parliament received a letter threatening Büttner’s life, with the words “We will kill you” and an inverted red triangle, the symbol of support for the Islamist terrorist group Hamas.
A former police officer, Büttner took office as commissioner for antisemitism in 2024 and has faced repeated attacks since.
In the week prior to this latest attack, Büttner’s private property in Templin — a town approximately 43 miles north of Berlin — was targeted in an arson attack, and a red, inverted Hamas triangle was spray-painted on his house.
According to Büttner, his family was inside the house at the time of the attack, marking what was at the time latest assault against him in the past 16 months.
In August 2024, swastikas and other antisemitic symbols and threats were also spray-painted on his personal car.
Like most countries across Europe and the broader Western world, Germany has seen a shocking rise in antisemitic incidents over the last two years, in the wake of the Hamas-led invasion of and massacre across southern Israel on Oct. 7, 2023.
According to newly released figures, the number of antisemitic offenses in the country reached a record high in 2025, totaling 2,267 incidents, including violence, incitement, property damage, and propaganda offenses.
By comparison, officially recorded antisemitic crimes were significantly lower at 1,825 in 2024, 900 in 2023, and fewer than 500 in 2022, prior to the Oct. 7 atrocities.
Officials have noted that the real number of antisemitic crimes registered by police is likely much higher, as many do not get reported.
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Over 100 Groups Call on University of California to Address Campus Antisemitism
Illustrative: Students attend a protest encampment in support of Palestinians at University of California, Berkeley during the ongoing conflict between Israel and the Palestinian Islamist group Hamas, in Berkeley, US, April 23, 2024. Photo: Carlos Barria via Reuters Connect
Over 100 Jewish advocacy groups have signed a petition imploring the University of California (UC) system to confront faculty antisemitism amid the fallout over a new AMCHA Initiative report which argued that professors accelerated the campus antisemitism crisis by promoting the use of their platforms to promote anti-Jewish tropes in the name of opposing Israel and Zionism.
“We urge the [UC Board of Regents] to act now: stop faculty and academic units from using UC authority, resources, classrooms, and UC-branded platforms to advance political advocacy as institutional practice by strictly enforcing UC’s existing rules, and strengthening them where needed,” said the petition, which has so far amassed 124 signatures from groups, as well as 4,000 individuals. “This is not about policing faculty speech. It is about enforcing the crucial boundary between private speech and institutional advocacy.”
It continued, “When that boundary disappears, academic norms break down and students face harassment, intimidation, and exclusion. We call on you to protect students, restore the university’s academic integrity, and rebuild public trust in the University of California.”
The petition’s signatories include Alums for Campus Fairness, the Harvard Jewish Alumni Alliance, Scholars for Peace in the Middle East, The Lawfare Project, Zionist Organization of America, and Students Supporting Israel (SSI).
The AMCHA Initiative report, titled “When Faculty Take Sides: How Academic Infrastructure Drives Antisemitism at the University of California” examined the “antisemitism crisis” across UC campuses since Hamas’s Oct. 7, 2023, massacre across southern Israel. It included dozens of examples of faculty antisemitism, including their calling for driving Jewish institutions off campus; founding pro-Hamas, Faculty for Justice in Palestine (FJP) chapters; and endorsing institutional adoption of the boycott, divestment, and sanctions (BDS) movement against Israel.
The University of California system is a microcosm of faculty antisemitism, the AMCHA Initiative explained in the exhaustive 158-page report, which focused on the Los Angeles, Berkeley, and Santa Cruz campuses.
“The report documents how concentrated networks of faculty activists on each campus, often operating through academic units and faculty-led advocacy formations, convert institutional platforms into vehicles for organized anti-Zionist advocacy and mobilization,” the report said, adding that the University of California, Los Angeles (UCLA) alone holds at least 115 faculty endorsers of the BDS movement, according to the report. Meanwhile, dozens of its academic departments issued statements of support of the pro-Hamas encampments which struck college campuses during the 2023-2024 academic school year and became the hubs of antisemitic assault and discrimination.
It also said that FJP chapters offered more than supportive words, “defending and helping orchestrate boycott-aligned activism (including encampment demands), seeking to deplatform Israeli speakers, and filing an amicus brief … that denied Zionism’s place within Jewish identity and defended exclusionary encampment conduct toward Zionist Jewish students, including expulsion from campus spaces.”
UC Office of the President spokesperson Rachel Zaentz reportedly said the UC system was taking AMCHA’s report “seriously” and reviewing it. However, UC spokesperson Dan Mogulof expressed concerns about the methodology used to compile the data.
“While we appreciate this organization’s dedication to confronting antisemitism, it is unfortunate that no apparent effort was made to seek information directly from the campus and/or confirm information, some of which appears to have been gathered from unreliable sources,” Mogulof told The Daily Californian.
The AMCHA report followed previous studies revealing the extent of faculty misconduct in higher education promoting anti-Israel animus and even outright antisemitism.
In February, The Algemeiner learned that, according to a lawsuit, a professor at Carnegie Mellon University assigned a Jewish student a project on “what Jews do to make themselves such a hated group.”
Similar incidents have come at a fast clip since the Hamas-led Oct. 7 massacre: a Cornell University professor praised the terrorist group’s atrocities, which included mass sexual assaults; a Columbia University professor exalted Hamas terrorists who paraglided into a music festival to murder Israeli youth as the “air force of the Palestinian resistance”; and a Harvard University FJP chapter shared an antisemitic cartoon which depicted Zionists as murderers of Blacks and Arabs.
The AMCHA Initiative has explored faculty antisemitism before.
In September 2024, the organization published a groundbreaking study which showed that FJP is fueling antisemitic hate crimes, efforts to impose divestment on endowments, and the collapse of discipline and order on college campuses. Using data analysis, AMCHA researchers said they were able to establish a correlation between a school’s hosting an FJP chapter and anti-Zionist and antisemitic activity. For example, the researchers found that the presence of FJP on a college campuses increased by seven times “the likelihood of physical assaults and Jewish students” and increased by three times the chance that a Jewish student would be subject to threats of violence and death.
FJP, AMCHA’s researchers added, also “prolonged” the duration of “Gaza Solidarity Encampment” protests on college campuses, in which students occupied a section of campus illegally and refused to leave unless administrators capitulated to demands for a boycott of Israel. They said that such demonstrations lasted over four and a half times longer where FJP faculty — who, they noted, spent 9.5 more days protesting than those at non-FJP schools — were free to influence and provide logistic and material support to students.
Additionally, FJP facilitated the proposing and adopting of student government resolutions demanding acceptance of the BDS movement — which aims to isolate Israel culturally, financially, and diplomatically as the first step toward its destruction. Wherever FJP was, the researchers said, BDS was “4.9 times likely to pass” and “nearly 11 times more likely to be included in student demands,” evincing, they continued, that FSJP plays an outsized role in radicalizing university students at the more than 100 schools — including Harvard University, Brown University, Princeton University, the University of Michigan, and Yale University — where it is active.
“One of the important functions of these groups is to give academic legitimacy to the notion that anti-Zionism is not antisemitism, and that’s a hugely important trope being trafficked on campuses right now,” AMCHA Initiative executive director Tammi Rossman-Benjamin told The Algemeiner at the time.
Follow Dion J. Pierre @DionJPierre.