Uncategorized
How Jewish comedy found religion, from Philip Roth to ‘Broad City’
(JTA) — In the 2020 comedy “Shiva Baby,” a 20-something young woman shows up at a house of Jewish mourners and gently offers her condolences. When she finds her mother in the kitchen, they chat about the funeral and the rugelach before the daughter asks, “Mom, who died?”
While “Shiva Baby” explores themes of sexuality and gender, the comedy almost never comes at the expense of Jewish tradition, which is treated seriously by its millennial writer and director Emma Seligman (born in 1995) even as the shiva-goers collide. It’s far cry from the acerbic way an author raised during the Depression like Philip Roth lampooned a Jewish wedding or a baby boomer like Jerry Seinfeld mocked a bris.
These generational differences are explored in Jenny Caplan’s new book, “Funny, You Don’t Look Funny: Judaism and Humor from the Silent Generation to Millennials.” A religion scholar, Caplan writes about the way North American Jewish comedy has evolved since World War II, with a focus on how humorists treat Judaism as a religion. Her subjects range from writers and filmmakers who came of age shortly after the war (who viewed Judaism as “a joke at best and an actual danger at worst”) to Generation X and millennials, whose Jewish comedy often recognizes “the power of community, the value of family tradition, and the way that religion can serve as a port in an emotional storm.”
“I see great value in zeroing in on the ways in which Jewish humorists have engaged Jewish practices and their own Jewishness,” Caplan writes. “It tells us something (or perhaps it tells us many somethings) about the relationship between Jews and humor that goes deeper than the mere coincidence that a certain humorist was born into a certain family.”
Caplan is the chair in Judaic Studies at the University of Cincinnati. She has a master’s of theological studies degree from Harvard Divinity School and earned a Ph.D. in religion from Syracuse University.
In a conversation last week, we spoke about the Jewishness of Jerry Seinfeld, efforts by young women comics to reclaim the “Jewish American Princess” label, and why she no longer shows Woody Allen movies in her classrooms.
Our conversation was edited for length and clarity
[Note: For the purpose of her book and our conversation, this is how Caplan isolates the generations: the Silent Generation (b. 1925-45), the baby boom (1946-65), Generation X (1966-79) and millennials (1980–95).]
Jewish Telegraphic Agency: Let me ask how you got into this topic.
Jenny Caplan: I grew up in a family where I was just sort of surrounded by this kind of material. My dad is a comedic actor and director who went to [Ringling Bros. and Barnum & Bailey’s] Clown College. My degrees were more broadly in American religion, not Jewish studies, but I was really interested in the combination of American religion and popular culture. When I got to Syracuse and it came time to start thinking about my larger project and what I wanted to do, I proposed a dissertation on Jewish humor.
The key to your book is how Jewish humor reflects the Jewish identity and compulsions of four sequential generations. Let’s start with the Silent Generation, which is sandwiched between the generation whose men were old enough to fight in World War II and the baby boomers who were born just after the war.
The hallmark of the Silent Generation is that they were old enough to be aware of the war, but they were mostly too young to serve. Every time I told people what I was writing about, they would say Woody Allen or Philip Roth, two people of roughly the same generation.
In “Funny, You Don’t Look Funny: Judaism and Humor from the Silent Generation to Millennials,” Jenny Caplan explores how comics treated religion from the end of World War II to the 21st century. (Courtesy)
The Roth story you focus on is “Eli, the Fanatic” from 1959, about an assimilated Jewish suburb that is embarrassed and sort of freaks out when an Orthodox yeshiva, led by a Holocaust survivor, sets up in town.
Roth spent the first 20 to 30 years of his career dodging the claim of being a self-loathing Jew and bad for the Jews. But the actual social critique of “Eli, the Fanatic” is so sharp. It is about how American Jewish comfort comes at the expense of displaced persons from World War II and at the expense of those for whom Judaism is a real thriving, living religious practice.
That’s an example you offer when you write that the Silent Generation “may have found organized religion to be a dangerous force, but they nevertheless wanted to protect and preserve the Jewish people.” I think that would surprise people in regards to Roth, and maybe to some degree Woody Allen.
Yeah, it surprised me. They really did, I think, share that postwar Jewish sense of insecurity about ongoing Jewish continuity, and that there’s still an existential threat to the ongoing existence of Jews.
I hear that and I think of Woody Allen’s characters, atheists who are often on the lookout for antisemitism. But you don’t focus on Allen as the intellectual nebbish of the movies. You look at his satire of Jewish texts, like his very funny “Hassidic Tales, With a Guide to Their Interpretation by the Noted Scholar” from 1970, which appeared in The New Yorker. It’s a parody of Martin Buber’s “Tales of the Hasidim” and sentimental depictions of the shtetl, perhaps like “Fiddler on the Roof.” A reader might think he’s just mocking the tradition, but you think there’s something else going on.
He’s not mocking the tradition as much as he’s mocking a sort of consumerist approach to the tradition. There was this sort of very superficial attachment to Buber’s “Tales of the Hasidim.” Allen’s satire is not a critique of the traditions of Judaism, it’s a critique of the way that people latch onto things like the Kabbalah and these new English translations of Hasidic stories without any real depth of thought or intellect. Intellectual hypocrisy seems to be a common theme in his movies and in his writing. It’s really a critique of organized religion, and it’s a critique of institutions, and it’s a critique of the power of institutions. But it’s not a critique of the concept of religion.
The idea of making fun of the wise men and their gullible followers reminds me of the folk tales of Chelm, which feature rabbis and other Jewish leaders who use Jewish logic to come to illogical conclusions.
Yes.
You write that the baby boomers are sort of a transition between the Silent Generation and a later generation: They were the teenagers of the counterculture, and warned about the dangers of empty religion, but also came to consider religion and tradition as valuable. But before you get there, you have a 1977 “Saturday Night Live” skit in which a bris is performed in the back seat of a luxury car, and the rabbi who performs it is portrayed as what you call an absolute sellout.
Exactly. You know: Institutional religion is empty and it’s hollow, it’s dangerous and it’s seductive.
Jerry Seinfeld, born in 1954, is seen as an icon of Jewish humor, but to me is an example of someone who never depicts religion as a positive thing. (Not that there’s anything wrong with that.)
“Seinfeld” is more a show about New York than it is necessarily a show about anything Jewish. The New York of Seinfeld is very similar to the New York of Woody Allen, peopled almost entirely by white, middle-class, attractive folks. It’s a sort of Upper West Side myopia.
But there’s the bris episode, aired in 1993, and written by Larry Charles. Unless you are really interested in the medium, you may not know much about Larry Charles, because he stays behind the camera. But he also goes on to do things like direct Bill Maher’s anti-religion documentary “Religulous,” and there’s a real strong case for him as having very negative feelings about organized religion which feels like a holdover from the Silent Generation. And so in that episode you have Kramer as the Larry Charles stand-in, just opining about the barbaric nature of the circumcision and trying to save this poor baby from being mutilated.
The few references to actual Judaism in “Seinfeld” are squirmy. I am thinking of the 1995 episode in which a buffoon of a rabbi blurts out Elaine’s secrets on a TV show. That was written by Larry David, another boomer, whose follow-up series, “Curb Your Enthusiasm,” is similarly known for its irreverence toward Judaism. But you say David can also surprise you with a kind of empathy for religion.
For the most part, he’s classic, old school, anti-organized religion. There’s the Palestinian Chicken episode where the Jews are rabidly protesting the existence of a Palestinian-run chicken restaurant near a Jewish deli, and where his friend Funkhouser won’t play golf on Shabbos until Larry gets permission by bribing the rabbi with the Palestinian chicken. There, rabbis are ridiculous and can be bought and religion is hollow and this is all terrible.
But then there’s this bat mitzvah montage where for one moment in the entire run of this show, Larry seems happy and in a healthy relationship and fulfilled and enjoying life.
That’s where he falls in love with Loretta Black during a bat mitzvah and imagines a happy future with her.
It’s so startling: It is the most human we ever see Larry over the run of the show, and I believe that was the season finale for the 2007 season. It was much more in line with what we’ve been seeing from a lot of younger comedians at that point, which was religion as an anchor in a good way — not to pull you down but to keep you grounded.
So for Generation X, as you write, Judaism serves “real, emotional, or psychological purpose for the practitioners.”
I wouldn’t actually call it respect but religion is an idea that’s not just something to be mocked and relegated to the dustbin. I’m not saying that Generation X is necessarily more religious, but they see real power and value in tradition and in certain kinds of family experiences. So, a huge amount of the humor can still come at the expense of your Jewish mother or your Jewish grandmother, but the family can also be the thing that is keeping you grounded, and frequently through some sort of religious ritual.
Who exemplifies that?
My favorite example is the 2009 Jonathan Tropper novel, “This Is Where I Leave You.” I’m so disappointed that the film adaptation of that sucked a lot of the Jewish identity out of the story, so let’s stick with the novel. In that book, where a family gathers for their father’s shiva, the characters are horrible people in a dysfunctional family writ large. They lie to each other. They backstab each other. But in scene where the protagonist Judd describes standing up on the bimah [in synagogue] to say Kaddish [the Mourner’s Prayer] after the death of his father, and the way he talks about this emotional catharsis that comes from saying the words and hearing the congregation say the words — it’s a startling moment of clarity in a book where these characters are otherwise just truly reprehensible.
Adam Sandler was born in 1966, the first year of Generation X, and his “Chanukah Song” seems like such a touchstone for his generation and the ones that follow. It’s not about religious Judaism, but in listing Jewish celebrities, it’s a statement of ethnic pride that Roth or Woody Allen couldn’t imagine.
It’s the reclamation of Jewish identity as something great and cool and fun and hip and wonderful and absolutely not to be ashamed of.
From left, Ilana Glazer, Abbi Jacobson and Seth Green in an episode of “Broad City” parodying Birthright Israel. (Screenshot from Comedy Central)
Which brings us to “Broad City,” which aired between 2014 and 2019. It’s about two 20-something Jewish women in New York who, in the case of Ilana Glazer’s character, anyway, are almost giddy about being Jewish and embrace it just as they embrace their sexuality: as just liberating. Ilana even upends the Jewish mother cliche by loving her mother to death.
That’s the episode with Ilana at her grandmother’s shiva, which also has the B plot where Ilana and her mother are shopping for underground illegal handbags. They spend most of the episode snarking at each other and fighting with each other and her mother’s a nag and Ilana is a bumbling idiot. But at the moment that the cops show up, and try to nab them for having all of these illegal knockoff handbags, the two of them are a team. They are an absolute unit of destructive force against these hapless police officers.
I think all of your examples of younger comics are women, who have always had fraught relationships with Jewish humor, both as practitioners and as the target of jokes. You write about “The JAP Battle” rap from “Crazy Ex-Girlfriend,” which both leans into the stereotype of the Jewish-American Princess — spoiled, acquisitive, “hard as nails” — and tries to reclaim it without the misogyny.
Rachel Bloom’s character Rebecca in “Girlfriend” self-identifies as a JAP, but she doesn’t actually fit the category. It’s her mother, Naomi, who truly is the Philip Roth, “Marjorie Morningstar,” Herman Wouk model of a JAP. So Bloom is kind of using the term, but you can’t repurpose the term when the original is still there.
So as an alternative, I offer up a new term: the Modern Ashkenazi American Woman. It’s very New York, it’s very East Coast, it’s very particular to a type of upbringing and community that in the 1950s and ’60s would have been almost exclusively Conservative Jews, and then may have become a bit more Reform as we’ve gotten into the ’90s and 2000s. They went to the JCC. They probably went to Jewish summer camp.
But even that doesn’t even really speak to the American sense of what Jewish is anymore, because American Jews have become increasingly racially and culturally diverse.
There is also something that’s happening historically with Generation X, and that’s the distance from the two major Jewish events of the 20th century, which is the Holocaust and the creation of Israel.
The Silent Generation and baby boomers still had a lingering sense of existential dread — the sense that we’re not so far removed from an attempted total annihilation of Jews. Gen X and millennials are so far removed from the Holocaust that they don’t feel that same fear.
But the real battleground we’re seeing in contemporary American Judaism is about the relationship to Israel. For baby boomers and even for some older members of Gen X, there’s still a sense that you can criticize Israel, but at the end of the day, it’s your duty to ultimately support Israel’s right to exist. And I think millennials and Zoomers [Gen Z] are much more comfortable with the idea of Israel being illegitimate.
Have you seen that in comedy?
I certainly think you can see the leading edge of that in some millennial stuff. The “Jews on a Plane” episode of “Broad City” is an absolute excoriation of Birthright Israel, and does not seem particularly interested in softening its punches about the whole idea of Jews going to Israel. I think we can see a trend in that direction, where younger American Jewish comedians do not see that as punching down.
You’re teaching a class on Jewish humor. What do your undergraduates find funny? Now that Woody Allen is better known for having married his adoptive daughter and for the molestation allegations brought by another adoptive daughter, do they look at his classic films and ask, “Why are you teaching us this guy?”
For the first time I’m not including Woody Allen. I had shown “Crimes and Misdemeanors” for years because I think it’s his most theological film. I think it’s a great film. And then a couple years ago, I backed off, because some students were responding that it was hard to look at him with all the baggage. He’s still coming up in conversation because you can’t really talk about the people who came after him without talking about him, but for the first time I’m not having them actually watch or read any of his stuff.
They have found things funny that I didn’t expect them to, and they have not found things funny that I would have thought they would. They laughed their way through “Yidl mitn fidl,” the 1936 Yiddish musical starring Molly Picon. I also thought they’d enjoy the Marx Brothers’ “Duck Soup” and they did not laugh once. Some of that is the fact that Groucho’s delivery is just so fast.
—
The post How Jewish comedy found religion, from Philip Roth to ‘Broad City’ appeared first on Jewish Telegraphic Agency.
Uncategorized
Forever curious, never daunted, Frederick Wiseman sought to repair the world through film
Frederick Wiseman, whose 60-year project of quietly asking America to look at itself — without sermon or embellishment, yet wielding the camera with an ethical ferocity‚ has died at the age of 96. Wiseman was a documentarian par excellence, but — as his year-long 2010 MOMA retrospective and his winter-long 2025 Lincoln Center appreciation show — he was more than a filmmaker and more dynamic than the institutions he critiqued. The 45 films he made between 1967 and 2023 embody the very process of American self-reflection.
Born Jan. 1, 1930, in Boston, Mass., Wiseman grew up in a Jewish household that never made a big show of its Jewishness, yet never let it slip from mind. His father, Jacob Leo Wiseman, was an accomplished lawyer; his mother, Gertrude Leah Kotzen, had a number of jobs but Wiseman once told the Forward that “not being able to study acting was her life’s regret.” In countless interviews, Wiseman described his upbringing as secular but culturally Jewish — one with plenty of Yiddish and the Forverts on the kitchen table. It was a childhood that inculcated a moral restlessness that he would spend his entire creative life channeling through film.
Before the camera, there was the classroom: Williams College, then Yale Law School. Law was his first chosen arena, and there is something telling in that. To make a good lawyer, you need curiosity, patience and the stamina to sit with contradiction. Wiseman found the law constricting and he turned, gradually and then completely, to filmmaking, where the rules were up for grabs but the moral stakes were never abstract.
After helping to produce Cool World, a 1965 feature about drug addiction, violence and economic hardship set in Harlem, Wiseman bought a 16mm camera and went to Bridgewater State Hospital to film Titicut Follies. His first film remains one of his most notorious, not least for influencing Miloš Forman’s 1975 One Flew Over the Cuckoo’s Nest. The state hospital for the criminally insane becomes, through Wiseman’s lens, both theater and trial. The patients are on display for us as are the guards but we, the audience, are on trial too: How do we treat the weakest among us? How do we look away?
Although the film represents an early example of his unobtrusive style, it was so uncomfortably honest that the Massachusetts government succeeded in banning it from general American distribution for 20 years. It was the first known film to be censored for reasons other than obscenity, immorality or national security. This is where his Jewishness lived — in the refusal to flinch from the unspeakable. Wiseman spent six decades getting us to see what we really mean by the places we build, the rules we enforce, and sometimes the people we push to the margins.
His “reality fictions,” as he preferred to call them, are quiet but not passive. They have no narration — no voice-of-God explanations or neat moral conclusions. The camera simply sits, bearing witness to public housing in Chicago, an inner-city high school in Philadelphia, Boston city government, a Dallas department store, a welfare office, a library in Queens, smalltown Indiana, and two views of domestic violence in Florida. What emerges is an archive of American power and American fragility.
Even more than his contemporaries D.A. Pennebaker and the Maysles brothers, Wiseman avoided tying his stories into a single ideological bow. But, just like his friend and follower Errol Morris, he never stopped asking questions. He once said he disliked the word “documentary” because it suggested a neatness and authority that reality refuses to offer. Like a scribe working on a Torah scroll, Wiseman would spend a year or more in his editing room shaping hundreds of hours of footage into a final cut.
Every editing choice was an act of interpretation, and every interpretation was a kind of moral accounting. To watch a Wiseman film is to practice a secular version of cheshbon nefesh — an accounting of the soul. We see the small humiliations of bureaucracy, the quiet heroism of nurses, the petty tyrannies of principals, the warmth and indifference that coexist inside every institution. His films remind us that institutions, including marriage, are made up of people, and people are both better and worse than the systems they create.
Though Wiseman never foregrounded his Jewishness in public, it filtered through his choice of subjects — and his abiding belief in the dignity of ordinary lives. He loved the messy, pluralistic, contradictory spaces where authority and people meet, like a library, a community center, a city council meeting. He loved making films and was annoyed not to be able to film or edit after his 2023 feature, Menus-Plaisirs – Les Troisgros, about a Michelin three star-restaurant and the family that runs it.
He once called his films “epic poems,” but they are also commentaries, in the rabbinic sense: teasing out what is hidden in plain sight, turning it over and over until it yields something that might help us live with ourselves. Wiseman was excited in 2025 when a group of archivists finished the process of restoring and digitizing 33 of his films so that his entire oeuvre can be more easily examined for years to come.
Wiseman’s focus was mainly on the United States, though he did film elsewhere — especially in Paris where he filmed at a strip club and a dance rehearsal at the Paris Opera Ballet. In later years, when asked how he chose what to film, he said simply: “Curiosity.” But curiosity, for Wiseman, was never passive. It was a demand to see. In this, he practiced a form of tikkun olam — repair of the world — that was all the more radical for being so understated. He didn’t shout. He didn’t score cheap points. He invited us to do the hard work ourselves.
He was honored, eventually, by the very institutions he made his life’s work dissecting. A MacArthur “Genius Grant,” a Guggenheim Fellowship, an honorary Academy Award, the Golden Lion for Lifetime Achievement in Venice. Yet he remained — in temperament and in practice — the same outsider who first brought his camera to that state hospital in 1967, sure only that the camera should watch and listen, and that we should, too.
Wiseman’s wife Zipporah Batshaw passed away in 2021 but he is survived by his two children and a generation of filmmakers who learned from him that moral clarity need not come at the expense of complexity. They carry forward the project of asking the unasked questions, of looking at what we’d rather ignore. In that way, his legacy is not a monument but a living tradition — an ever-expanding conversation about what it means to be human, to be responsible for each other, and to stand, clear-eyed, in the face of the world as it is.
May his memory be a blessing, and may we, like him, never stop seeing.
The post Forever curious, never daunted, Frederick Wiseman sought to repair the world through film appeared first on The Forward.
Uncategorized
US Ambassador Urges Belgium to Drop Charges Against Mohels, Warning Case Threatens Religious Freedom
A Orthodox Jewish man is seen in the city of Antwerp, Belgium. Photo: Reuters/Belga Photo Dirk Waem
US Ambassador to Belgium Bill White has urged local authorities to drop all charges against three trained circumcisers known as mohels whose homes were raided last spring amid a government probe into illegal circumcisions — with Jewish and political leaders warning the case is a direct threat to religious freedom.
The US diplomat slammed the Belgian government’s legal action against the mohels as a “ridiculous and antisemitic prosecution.”
“Antisemitism is unacceptable in any form, and it must be rooted out of our society,” White wrote in a social media post on X.
The mohels “are doing what they have been trained to do for thousands of years,” he continued. “Stop this unacceptable harassment of the Jewish community here in Antwerp and in Belgium.”
White also called on Belgian Minister of Health Frank Van den Broecke to deregulate the Jewish ritual, effectively lifting government restrictions and allowing it to be practiced freely.
“It’s 2026, you need to get into the 21st century and allow our brethren Jewish families in Belgium to legally execute their religious freedoms!” the US diplomat said. “It’s disgusting what’s happened to these fine men and their families because of your inaction.”
Anti Semitism is UNACCEPTABLE in any form & it must be rooted out of our society.
President TRUMP @POTUS @realDonaldTrump @JDVance @VP @SecRubio @StateSEAS @DeputySecState and I call upon all of Belgium to do a much better job on this subject !
TO BELGIUM,
SPECIFICALLY YOU…
— Ambassador Bill White (@BillWhiteUSA) February 16, 2026
In May last year, Belgian police raided three locations in the Jewish Quarter of Antwerp, a northern Belgian city, seizing circumcision tools from several mohels after a local anti-Zionist rabbi filed a complaint accusing them of performing unauthorized or illegal circumcisions.
A mohel is a trained practitioner who performs the ritual circumcision in Jewish tradition known as a bris.
Among the homes raided by the Belgian police was that of Rabbi Aharon Eckstein, a highly experienced mohel and a prominent leader within the Antwerp Jewish community.
According to a police report, the searches had been ordered by a judge following a complaint filed in 2023 by Rabbi Moshe Aryeh Friedman, an anti-Zionist activist previously accused of Holocaust denial, against Eckstein and other mohels within the Jewish community.
Since 2024, prosecutors have been investigating illegal circumcisions in the country amid concerns from local authorities that some Jewish circumcisions were being performed by individuals without proper medical training.
Now, the three mohels face charges for performing a medical procedure without a license, with prosecutors saying they have gathered enough evidence to secure a conviction, Belgian Member of Parliament Michael Freilich, the country’s only Orthodox Jewish lawmaker, told The Times of Israel.
However, a trial date has not yet been set and could take several months to schedule.
In his complaint, Friedman had accused six mohels, whom he identified to the police, of endangering infants by performing the metzitzah b’peh ritual, in which the mohel uses his mouth to suction blood from the circumcision area.
Eckstein and other rabbis, along with parents of children circumcised by them, have denied such accusations, insisting that they do not perform this practice.
In Antwerp, Friedman is known for publicly criticizing several customs that are important to ultra-Orthodox Jews, who represent the majority of the city’s 18,000 Jewish residents.
At the time, Jewish and political leaders accused local authorities of using the raids as part of a broader effort to intimidate religious figures in Belgium.
Ralph Pais, vice-chair of the Jewish Information and Documentation Centre (JID), commended White for his efforts, emphasizing the message of solidarity it sends to the local Jewish community.
“America continues to honor a commitment that Europe has also vowed to uphold: protecting Jewish life and ensuring that Jews can live openly and safely,” Pais said in a statement. “We expect Belgium to fully comply with the very principles and democratic values it claims to defend.”
Last July, dozens of European Jewish leaders called on the European Union to take action against Belgium, arguing that the Belgian police’s actions “represent a breach of an EU fundamental right, that of freedom of religion” and warning that this “echoes one of the darkest chapters in European history.”
Despite several attempts to ban the Jewish tradition cross Europe, ritual circumcision remains legal in all European countries, though many — including Belgium — limit the practice to licensed surgeons and often perform it in a synagogue.
In 2024, the Irish government arrested a London-based rabbi for allegedly performing a circumcision without the required medical credentials, marking the first arrest of a rabbi in Europe in years related to a bris.
The Conference of European Rabbis, through its Union of Mohels of Europe, is working to create a system of self-regulation and licensing for mohels, aiming to reduce the need for government oversight.
Uncategorized
Qatar’s Children Still Study Antisemitic Textbooks That Whitewash Hitler, Promote Violent Jihad, Study Finds
Qatari Prime Minister and Foreign Minister Sheikh Mohammed bin Abdulrahman Al Thani speaks after a meeting with the Lebanese president at the presidential palace in Baabda, Lebanon, Feb. 4, 2025. Photo: REUTERS/Emilie Madi
Despite Qatari leaders’ rhetoric seemingly promoting peace and opposing hate, the Middle Eastern country continues to educate students with textbooks that celebrate terrorism, hide the Holocaust, and demonize the Jewish people by affirming longstanding antisemitic tropes, according to a new study.
The Institute for Monitoring Peace and Cultural Tolerance in School Education (IMPACT-se), a nonprofit organization that analyzes schoolbooks and curricula around the world, reviewed 52 textbooks officially approved for the 2025-2026 State of Qatar national school curriculum, in addition to checking them against previous editions for potential revisions. The books covered topics ranging from social studies, geography, and history to Islamic education, Arabic language, and Arabic literature. IMPACT-se applied UNESCO-derived standards and guidelines of peace and tolerance in education.
The researchers found that the same problems from the 2021-2022 school year had not improved, as the textbooks “continue to reproduce antisemitic narratives, religious intolerance toward non-Muslims, and legitimization of violent jihad, all of which were documented in IMPACT-se’s earlier reports.”
The antisemitic material includes promoting stereotypes of Jews as arrogant liars obsessed with opposing Islam. The texts also cast Jews as “fleeing in fear, spreading discord, breaching agreements,” and possessing an “excessive attachment to material wealth, thereby reinforcing an image of Jews as fundamentally untrustworthy.”
In historical recounts of the Arab-Israeli conflict, the textbooks depict Jews as manipulating global affairs and deny Jewish historical connections to the Land of Israel. Maps of the region describe the borders of Mandatory Palestine, the name for the area from 1920-1948 when it was under British administration, as split between “Palestinian territory” and “Israeli expansion.”
The textbooks for Qatari children also glorify violent jihad and death in the name of Islam. They teach that students should “love jihad” and expect entry into paradise for those who choose martyrdom. These instructions accompany demonizations of non-Muslims as “infidels,” “pagans,” and “polytheists.” The textbooks offer little objective information about other faiths. They also promote an Arab nationalist ideology, oppose a two-state solution to the Israeli-Palestinian conflict, and describe Hamas terrorist attacks as “military operations.”
IMPACT-se researchers cite an Islamic education book for sixth graders as an example of the curriculum’s promotion of terrorism.
“An Islamic education lesson teaches that one of the ways to measure a good Muslim woman is to raise children to sacrifice their lives, in what is understood to be violent jihad,” the report states. “The chapter about classical Islamic figure Nusaybah bint Ka’b praises the fact that she raised her children ‘to love jihad,’ pointing out that her three children later ‘died as martyrs for the sake of Allah Almighty.’ The textbook authors describe this type of upbringing as ‘optimal.’”
For seniors in high school, the report describes how an Islamic education text instructs that “God will reward men and women who fought and died for Islam, and will grant them entry to Paradise. The lesson does not attempt to caution that dying as a result of violent struggle should not be considered the utmost objective, and students are offered no alternative interpretations of this Qur’anic verse.”
An eighth-grade Islamic education book demonizes Jews with one lesson that insists “Jewish people are forever cursed by Allah to never accept the truth of Islam, which is why they consistently reject Islam.”
Eleventh graders learn that Jews “worship (or have worshipped) the Golden Calf, that they revere a character called Uzayr, that they believe themselves to be God’s own children, and that they venerate the Talmud more than the Torah (the latter of which is recognized by Islam as a heavenly-inspired text).”
IMPACT-se explains that this misinformation about Judaism is intend “to promote an antisemitic portrayal of Jewish people as exceptionally arrogant and disloyal to God, both of which are grave offenses from an Islamic point of view.”
As Qatar continues to fill its own students’ heads with anti-Israel propaganda and antisemitic tropes, so too does the country’s monarchy, the House of Thani, seek to spread its ideology in other countries’ educational institutions.
Earlier this month a US federal judge ordered Carnegie Mellon University to reveal its connections to Qatar involving a $1 billion financial relationship in response to the case of a top DEI (diversity, equity, and inclusion) and civil rights official allegedly failing to respond to antisemitism. Money from Qatar reportedly paid the employee’s salary.
“Foreign governments with appalling human rights records are funding the very offices meant to protect students’ civil rights. This should alarm every parent, every student, and every policymaker in this country,” Lawfare Project director Ziporah Reich said in response to the ruling. “The court recognized that foreign government funding is not peripheral but potentially central to understanding how civil rights laws are applied on campus.”
Last month, the US Department of Education released a new database that showed Qatar is the single largest foreign source of funding to American colleges and universities, flooding academia with $6.6 billion in gifts and contracts.
“America’s taxpayer funded colleges and universities have both a moral and legal obligation to be fully transparent with the US government and the American people about their foreign financial relationships,” US Education Secretary Linda McMahon said in a statement announcing the new figures.