Connect with us

Uncategorized

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.


The post A scholar sees a common root for antisemitism and racism: ‘Christian supremacy’  appeared first on Jewish Telegraphic Agency.

Continue Reading
Click to comment

You must be logged in to post a comment Login

Leave a Reply

Features

How to Implement a Successful Casino Marketing Strategy

Your casino stands out in your market and attracts interest. But does your audience know that? With effective marketing, you can transform your casino from an average competitor into a top industry player. We will show you proven strategies to boost your business now and in the future. And when you have proven strategies like insights from a High Roller online casinos review in Canada, the possibilities are endless.

1. Improve Visibility

With stiff competition among casinos, being easily found online is crucial. Discoverability measures how simple it is for people to find your casino.

Put yourself in the shoes of one of your guests looking for a casino. How easy is it to find yours? Try searching on different engines, checking reviews on travel sites, and looking for your casino on social media. See how often your casino appears and how well it ranks. Use tools like Moz and SEMrush to get a clear picture of your current visibility.

To increase your casino’s online visibility, there are a number of strategies you can try. First, try to create distinct landing pages for each key amenity at your casino. Incorporate relevant keywords, high-quality images, and engaging headlines.

You can also use search engine ads carefully. Follow Google’s guidelines by targeting approved countries. These include responsible gambling information on your landing pages and avoiding targeting minors. Check local regulations and test ads with relevant keywords.

Don’t forget to set up social media profiles on platforms your audience frequents. Engage in discussions about gaming, your casino, local news, and community events.

Optimize your content with keywords about your amenities, location, unique features, and events. Highlight what sets you apart so visitors can easily find you.

Use beacons or proximity marketing to attract nearby guests, especially when competing with other casinos. This helps target customers in the real world, not just online.

Form partnerships with local businesses, entertainers, event suppliers, and food vendors to boost your visibility and word of mouth.

2. Focus on Events and Group Business

Your casino offers more than gaming. You might have a luxury hotel, advanced technology, event spaces, a spa, and great restaurants. So, think about the whole picture in your marketing.

Casinos are great for big events like weddings, conferences, and reunions. Make sure your marketing targets these opportunities to attract them.

3. Identify the Jobs to Be Done

Marketers used to rely mainly on demographics, like age, income, and education, to predict behavior. Understanding audience behavior based on demographics is useful. For example, Anderson Digital notes that Boomers and Gen Xers spend 80% of their casino money on gaming and 20% on food and entertainment. In contrast, Millennials spend 30% on gaming and 70% on food, entertainment, and other services. To attract Millennial and Gen Z customers, focus on better entertainment, food options, online game components, and mobile marketing.

However, demographics alone don’t tell the whole story. For instance, knowing a group of women outside your casino are in their late 20s, college-educated, and have high-paying jobs is helpful. But, it doesn’t reveal their reasons for being there.

These women might be on a business trip with some free time, in town for a family reunion, or celebrating a bachelorette party. With just their demographic info, it’s hard to know their motivations, challenges, or needs.

This framework helps marketers understand why customers choose their products or services. Women at a casino for a bachelorette party are looking for a fun atmosphere with entertainment, food, and drinks. But if they’re there for work, they need a stress-free environment with good Wi-Fi, charging stations, and quiet spaces for meetings.

Understand what your audience wants and how they see your role. This helps you tailor your messaging, marketing, and offerings.

4. Create Positive Feedback Loops

Casinos attract customers with fun experiences like gaming, dining, and entertainment. By enhancing these positive feelings, you can boost your casino’s marketing success and encourage repeat visits.

Feedback loops happen when the result of an action is used to influence the action itself. For example, if a child makes a parent laugh, they’re likely to repeat the funny behavior to get more laughter.

Positive feedback loops make it more likely that the action will be repeated. Negative feedback loops make it less likely. You likely use positive feedback loops in your casino already. Guests who win are happy and want to play again. Those who have a bad experience are less likely to return.

You can enhance marketing by using feedback loops. After a positive experience, like winning or a great meal, encourage guests to refer others or leave reviews. If a guest uses a discount, offer another deal immediately. If your casino has a hotel, send emails encouraging future bookings right after positive experiences, like upgrades or enjoyable events.

Reply to positive feedback and reviews with invitations for future experiences. Make sure to also reward loyal customers with special offers and exclusive perks. Don’t forget to address negative feedback by turning it into a positive experience. 

5. Use Social Proof

People usually trust each other more than they trust your brand. They’re more likely to listen to recommendations from friends or online reviews than your own claims. 

To build trust, you need endorsements from others. Social proof means people tend to follow the actions of those they admire.

Show positive reviews on your website and social media. Record video testimonials from satisfied guests and winners. Encourage guests to share their experiences online and tag your casino. Keep an eye on reviews and respond to feedback. Set up a photo booth in the casino for guests to take winning photos. Display pictures and videos of recent winners on screens around the casino. Think about your audience’s motivations and where they get their information to find creative ways to use social proof.

6. Keep Up With Gaming Trends

Casinos are changing quickly. Online gaming, e-sports, and new tech like virtual and augmented reality are key. To stay competitive, casinos need to understand and use these trends.

As you create your casino marketing strategy, consider these key trends. E-sports are growing fast, so partnering with teams can help you reach new audiences. Virtual and AR are changing how guests experience gaming, making it more engaging from anywhere. Online casinos are becoming more popular with relaxed regulations. So, keep up with industry changes to stay competitive. Finally, as gaming tastes shift, staying updated on new trends will keep you ahead.

Continue Reading

Features

Comparing European, American, and French Roulette at Canadian online casinos

Roulette is the most popular table game at online and land-based casinos alike. You can easily find a seat at the table, place your bets, and hope that the wheel turns in your favour. But you have surely noticed that the roulette section is quite rich, featuring at least a dozen different tables. Most of them come with a different design and different rules. The most popular roulette variants are American Roulette, European, and French Roulette. In this article, we will try to explain the main differences between each one.

French VS European Roulette

We’ll first compare the French versus the European version of roulette since they are the most similar. The layout of the bets and the wheel is basically the same. Even the table layout is pretty much the same at most online casinos. Depending on the provider some differences can be found, like the layout of the table or the order of the numbers of the wheel. But as far as the odds and gameplay are concerned, European and French Roulette are basically the same. 

Both roulette variants have a single 0 on the board and the same number of slots on the wheel and numbers on the table. There are 36 additional numbers you can bet on, along with the standard Red or Black and Odd or Even bets. This means both games come with a house edge of 2.7%. So, the only difference comes from the introduction of two basic rules in French Roulette. 

  • La Partage
  • En Prison

La Partage

This rule applies to even money bets, and in case the ball lands on the 0 slot. The term comes from the French word which means to divide. All even money bets are divided into half, and the player gets one half, while the other half goes to the house. This rule works greatly in your favour, especially if you’re playing on higher bets. 

En Prison

The En Prison bet is also applied to even money bets and only when the ball lands on 0. Instead of counting as a loss, the bets are held on the table for the following spin, and if you win, you get your bet back. Even though you don’t actually win anything extra, the En Prison rule gives you a chance to get your money back without a loss. 

The introduction of these rules lowers the house edge on French Roulette down to 1.35%. This is why many players prefer the French version, as the odds are better for the player. 

French VS American Roulette

The main and pretty much only crucial difference between American and French roulette is the 00 and the layout of the slots on the wheel. The added 00 on the American version means that the house edge is higher. It climbs up to 5.26%, which is almost double the house edge on European Roulette and a massive difference from the 1.35% on the French version. 

Since there is an added 00 number, the layout of the slots on the wheel is different. On the table, the 00 is next to the 0, so it doesn’t make a big difference to the layout of the table. But the rules in American roulette are quite simple. If your number doesn’t come up, you lose the bet. There are no extra rules like in the French version. 

Conclusion 

If you go by the odds alone, it turns out that the best roulette variant to play at Canadian online casinos is French roulette. But this doesn’t mean you will lose more when you play American or European Roulette. Many players prefer to play the American wheel as it’s faster and more exciting. With the right strategy and some luck on your side, you can easily make a profit on any type of roulette game. 

Continue Reading

Uncategorized

Universities Must Be Forced to Address Antisemitism

niversity of California, Santa Barbara student body president Tessa Veksler on Feb. 26, 2024. Photo: Instagram

University of California, Santa Barbara student body president Tessa Veksler on Feb. 26, 2024. Photo: Instagram

JNS.org – “Never would I have imagined that I’d need to fight for my right to exist on campus,” laments Shabbos Kestenbaum, a student at Harvard University who is suing the school because “antisemitism is out of control.”

Jewish students have suffered an unrelenting explosion of hate on American higher education campuses—so far with little relief. They have endured antisemitic rhetoric, intimidation, cancellation and violence. But those charged with keeping campuses safe—whether administrators who govern student and faculty behavior or federal agencies responsible for ensuring that schools adhere to civil rights protections—are failing in their jobs.

Many Jewish students have complained to their colleges’ administrators about the injustices. But instead of responding with measures to ensure Jewish students’ safety—like stopping pro-Hamas protestors from hijacking campuses or expelling militants who incite Jew-hatred— administrators have largely shown indifference. In some cases, college authorities have made things worse for Jewish students by appeasing the riotous, pro-Hamas mobs who have been primary perpetrators of Jew-hatred on campus.

Snubbed by college administrators, Jewish students and their supporters have appealed for federal protection, filing Title VI complaints with the US Department of Education’s Office of Civil Rights (OCR), the body tasked with enforcing protections under the Civil Rights Act. Unfortunately, the OCR, which has the power to levy severe financial punishments against colleges that neglect students’ Title VI rights, has so far rewarded negligent universities with little more than slaps on the wrist.

Until college and university boards of trustees begin hiring administrators committed to Jewish students’ safety—and until the OCR begins seriously punishing antisemitic perpetrators—we can expect no respite. Safe to say, colleges and universities run by arrogant, apathetic administrators will not change until their jobs and schools’ survival are threatened.

College/university administrators don’t take antisemitism seriously. Their reactions to Jewish students raising concerns about Jew-hatred range from indifference to outright hostility. For example, when Mohammed Al-Kurd, who the Anti-Defamation League says has a record of “unvarnished, vicious antisemitism,” came to speak at Harvard, Shabbos Kestenbaum and other Jewish students complained to administrators.

Rather than cancel Al-Kurd’s appearance, which would have been the appropriate action, the administrators ignored the students’ complaints. “Harvard’s silence was deafening,” Kestenbaum wrote in Newsweek. Kestenbaum said he “repeatedly” expressed concerns to administrators about the antisemitism he experienced, but as his lawsuit alleges, “evidence of uncontrolled discrimination and harassment fell on deaf ears.”

Administrators at Columbia University reacted to Jewish students’ complaints about antisemitism even more cynically. In fact, during an alumni event, several administrators exchanged text messages mocking Jewish students, calling them “privileged” and “difficult to listen to.”

When Rep. Elise Stefanik (R-N.Y.) asked the presidents of Harvard, MIT and the University of Pennsylvania if calling for genocide against Jews violated their schools’ codes of conduct, none could say “yes.” The presidents of Harvard and UPenn have since resigned. Good riddance.

Some college/university administrators have outrageously granted concessions to pro-Hamas students. For instance, Northwestern University agreed to contact potential employers of students who caused campus disruptions to insist they be hired, create a segregated dormitory hall exclusively for Middle Eastern, North African and Muslim students, and form a new investment committee in which anti-Zionists could wield undue influence. Brown University agreed to hold a referendum on divestment from Israel in October.

Similar appeasements were announced at other colleges and universities, including Rutgers, Johns Hopkins, the University of Minnesota and the University of California Riverside.

So far, OCR has failed to take concrete action against antisemitism on campus. This is evident in recent decisions involving the City University of New York (CUNY) and the University of Michigan. CUNY was ordered to conduct more investigations into Title VI complaints and report further developments to Washington, provide more employee and campus security officer training, and issue “climate surveys” to students.

The University of Michigan also committed to a “climate survey,” as well as to reviewing its case files for each report of discrimination covered by Title VI during the 2023-2024 school year and reporting to the OCR on its responses to reports of discrimination for the next two school years.

Neither institution was penalized financially, even though the Department of Education has the power to withhold federal funds, which most colleges and universities depend on. There are now 149 pending investigations into campus antisemitism at OCR. If these investigations yield toothless results similar to those of CUNY and Michigan, it is highly unlikely that colleges and universities will improve how they deal with antisemitism.

Putting an end to skyrocketing antisemitism on campus involves three things.

First, donors and governments at every level should withhold funds from colleges that fail to hire administrators who will take antisemitism as seriously as they take pronoun offenses or racism directed at people of color.

Second, the OCR must mete out serious consequences to Title VI violators in the form of funding cuts. This may require legislation that specifically mandates withdrawing funding from offending parties. A bill recently introduced by Rep. Nicole Malliotakis (R-N.Y.)—the University Accountability Act—may be ideal, as it is designed to financially penalize institutions that don’t crack down on antisemitism.

Third, if OCR won’t act, Jewish students and their supporters should turn to the courts. Lori Lowenthal Marcus, the legal director of the Deborah Project, a public-interest Jewish law firm, argues that the CUNY settlement demonstrates the futility of going to OCR and that going to court is more likely to produce “a clearly delineated and productive result,” such as punitive and compensatory fines. As of late May, at least 14 colleges and universities are facing lawsuits over their handling of antisemitism on campus since Hamas’s Oct. 7 massacre.

As long as college administrators are allowed to ignore antisemitism on campus and as long as OCR and other government institutions fall short in punishing Jew-hatred, antisemitism will continue to plague Jewish students.

The post Universities Must Be Forced to Address Antisemitism first appeared on Algemeiner.com.

Continue Reading

Copyright © 2017 - 2023 Jewish Post & News