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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.
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Trump’s new Gaza plan marks a radical break from Israeli policy — can it succeed?
The United States has in effect broken with Israeli policy, cleverly engineering the Palestinian Authority’s return to Gaza.
President Donald Trump’s plan for the second stage of the Gaza ceasefire, the launch of which was announced Wednesday, involves the creation of a transitional Palestinian technocratic authority with strong ties to the PA. This collapses fictions Israel has sustained for years: that Gaza can be stabilized without the PA, which was ousted from the territory by Hamas in 2007; that the PA is no better than Hamas; and even that Palestinian governance itself is illegitimate, a belief held by the most extreme Israeli nationalists.
Reality has finally prevailed, and that reality is that the PA, flawed though it is, remains the only Palestinian political body capable of replacing Hamas in Gaza.
The logic expressed by those, like Israeli Prime Minister Benjamin Netanyahu, who aim to keep the PA out of Gaza, has brought Israel to the brink. Splitting Palestinian governance between Hamas and the PA, long Netanyahu’s strategy, led to unmitigated disaster, and public anger is at a boil.
Which means that the PA must return to Gaza not only for the sake of Palestinians, but also for Israelis. The Zionist project must be steered away from permanent war, international isolation and internal decay. That means finding a way to work toward a sustainable future with the Palestinians — which almost certainly means, in turn, accepting the PA as their legitimate government.
Decades of misleading rhetoric
Since the establishment of a ceasefire, brokered by Trump’s administration, in September, Hamas has reasserted control over large parts of Gaza. Militarily weakened, it survived politically — because Israel still refused to empower any viable Palestinian alternative.
That return to the status quo in many ways serves Netanyahu’s agenda. Keeping Hamas in power allows for a state of permanent emergency and despair about the chances for peace — the very forces that Netanyahu has, for decades, successfully turned into political capital. “There is no difference between the PA and Hamas” became a mantra — as if a political bureaucracy and a theocratic militia that massacres civilians and rejects coexistence on principle could be legitimately compared.
Now, as long as Hamas rules Gaza, its very presence constitutes an emergency narrative that Netanyahu can use to delay the accountability over his responsibility for Oct. 7: Wartime is no time for politics.
The Palestinian Authority, by contrast, has been treated as dangerous because it represents a measure of pragmatism.
The PA, ineffective as it has been, could be the basis of a functional political framework that would force Israel to confront the need for separation from the Palestinians, real borders, and eventual Palestinian statehood. That’s especially true because there’s the potential for actual peace with a Palestine run by the PA, which already coordinates with Israel at enormous political cost in the West Bank, where its security forces arrest militants and dismantle extremist cells.
New governance for Gaza
The technocratic committee put forward to govern Gaza under Trump’s second phase plan is formally nonpartisan, but its personnel and legitimacy are largely drawn from the ranks of the PA, with Ali Shaath, a former PA deputy minister, set to lead the effort. Others come from the same institutional ecosystem, because there is simply no other reservoir of Palestinian administrative experience. The PA has publicly endorsed the framework. Israel must now also meet its own obligations under the Trump plan — no matter how distasteful its leaders might find the plan’s endorsement of the PA to be.
That means, chiefly, that Israel must declare clearly that once Gaza is stabilized by the technocratic committee, it is prepared to enter negotiations toward a Palestinian state, with final borders to be determined later. Israel can openly state its intention to retain major settlement blocs in the West Bank and seek long-term security arrangements in the Jordan Valley. But it should also affirm in principle its readiness to recognize a Palestinian state and guarantee access arrangements in Jerusalem.
These statements would not resolve the conflict, by any means. But they would go some way toward restoring credibility.
To get there, Hamas must surrender its weapons in Gaza, with an international stabilization force present to keep the peace. The best chance for disarmament is if the weapons are handed to Palestinians. By default, the PA security forces will be the best candidates for the job, as the new technocratic government lacks a security arm. Hamas’s senior leadership should probably be allowed to exit into exile.
To build a Palestinian consensus in this direction, regional powers — Qatar, Egypt, Saudi Arabia, the United Arab Emirates, and Turkey — must make reconstruction conditional on disarmament. The choice must be unmistakable: real recovery without any trace of a Hamas militia – or years in tent cities.
If all this is achieved, the real work begins. Areas under the new authority must visibly improve. Adequate housing, electricity, water, education, employment, and free movement must return in ways Palestinians can measure. The comparison with Hamas rule must be obvious.
Reformations in the PA — and Israel
Such a process with the PA should also be made conditional.
As existing U.S. proposals suggest, the PA must be required to undertake concrete reforms, including by overhauling educational materials that appear to condone violence against Israelis and ending payments to the families of imprisoned militants.
Senior PA officials have already signaled willingness to move on both fronts. These are achievable changes,
The payoff would be immense, potentially including normalization with Saudi Arabia, broader reconciliation of Israel the Arab and Muslim worlds, the gradual erosion of the global delegitimization campaign against Israel, and renewed international cooperation — especially in confronting Iran’s nuclear program, ballistic missiles, and regional militias. In time, Zionism would once again be seen as a serious national project capable of difficult, mature decisions.
The catch: Little of this is likely to happen under the current Israeli government.
That is the central truth of 2026, an election year: a change of leadership in Israel is not optional for anyone who wants a better future. The disaster of the Oct. 7, 2023 attack was the culmination of years of strategic failure, ideological paralysis, and the reckless empowerment of Hamas. This is what happens when complacent societies repeatedly elevate unfit leadership in the face of existential danger.
So Israelis must decide: will they support a government that thrives on permanent conflict, or endorse the possibility of peace?
The post Trump’s new Gaza plan marks a radical break from Israeli policy — can it succeed? appeared first on The Forward.
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California’s Gavin Newsom Proposes Budget Increase for State Universities Amid Federal Funding Threats
California Gov. Gavin Newsom in Sacramento, California, US, on Aug. 8, 2025. Photo: REUTERS/Carlos Barria
California Gov. Gavin Newsom, a rumored potential candidate for US president in 2028, has proposed hundreds of millions of dollars in new funds for state universities amid the Trump administration’s policy of canceling federal grants and contracts held by institutions which it accuses of failing to combat campus antisemitism.
Newsom previously sought to cut funding to the University of California (UC) and California State University (CSU) by 8 percent during the 2025-2025 fiscal year (FY), before dropping that figure to 3 percent. Then on Friday, the governor proposed a new budget which would increase next year’s appropriation by $350.6 million for UC and $365.7 million for CSU, raising the state’s general fund for the schools to $5.3 billion and $5.6 billion, respectively.
“The budget introduced today by Gov. Newsom continues to provide critical support for the university and our students,” UC president James B. Milliken said in a statement responding to the news. “State support is more important than ever, as we face tremendous financial pressures stemming from rising costs and unprecedented federal actions. UC campuses rely on funding stability to serve students and maintain the academic and research excellence that has made UC the world’s greatest research university.”
He added, “An investment in UC is an investment in California’s future. I look forward to our ongoing partnership with Gov. Newsom and the legislature to ensure that our students have what they need to succeed at UC and beyond.”
The move, even as it defers $129.7 million for UC and $143.8 million for CSU to a later date, gives the schools breathing room as they fear the Trump’s administration’s confiscation of funds. Last year, for example, the administration impounded $250 million from the University of California, Los Angeles (UCLA).
US President Donald Trump ordered the money canceled in August after determining that the school exposed Jewish students to discrimination by refusing to intervene when civil rights violations transpired or failing to correct a hostile environment after the fact. He ordered the move even after UCLA agreed to donate $2.33 million to a consortium of Jewish civil rights organizations to resolve an antisemitism complaint filed by three students and an employee.
UCLA was sued and excoriated by the public over its handling of a “Gaza Solidarity Encampment” that an anti-Zionist student group established on campus in the final weeks of the 2024 spring semester. Witnesses said that it was a source of antisemitism from the moment it became active, and according to the lawsuits, students there chanted “death to the Jews,” set up illegal checkpoints through which no one could pass unless they denounced Israel, and ordered campus security assigned there by the university to ensure that no Jews entered it.
Many antisemitic incidents occurred at UCLA before the institution was ultimately sued and placed it in the crosshairs of the Trump administration.
Just five days after Hamas’s Oct. 7, 2023, massacre across southern Israel, as previously reported by The Algemeiner, anti-Zionist protesters chanted “Itbah El Yahud” at Bruin Plaza, which means “slaughter the Jews” in Arabic. Other incidents included someone’s tearing a chapter page out of Philip Roth’s 2004 novel The Plot Against America, titled “Loudmouth Jew,” and leaving it outside the home of a UCLA faculty member, as well as Students for Justice in Palestine (SJP) staging a disturbing demonstration in which its members cudgeled a piñata, to which a picture of Israeli Prime Minister Benjamin Netanyahu’s face was glued, while shouting “beat the Jew.”
On the same day that UCLA settled the suit, the US Department of Justice’s Civil Rights Division ruled that UCLA’s response to antisemitic incidents constituted violations of the Equal Protection Clause of the Fourteenth Amendment of the US Constitution and Title VI of the Civil Rights Act.
“Our investigation into the University of California system has found concerning evidence of systemic antisemitism at UCLA that demands severe accountability from the institution,” Attorney General Pamela Bondi said in a statement at the time. “This disgusting breach of civil rights against students will not stand: the [Department of Justice] will force UCLA to pay a heavy price for putting Jewish Americans at risk and continue our ongoing investigations into other campuses in the UC system.”
Newsom has positioned himself as an ally of higher education throughout its clash with Trump. In August, he demanded that Harvard University president Alan Garber resign rather than reach a deal with the Trump administration that would restore federal funding to Harvard in exchange for the school’s agreeing to conservative demands for addressing campus antisemitism and shuttering diversity, equity, and inclusion (DEI) programs.
“You don’t work with Donald Trump — only FOR Donald Trump,” Newsom protested, writing on the X social media platform. “Looks like Harvard has chosen to surrender. Alan Garber must resign. An absolute failure of leadership that will have demonstrable impacts to higher education across our country. He should be ashamed.”
He added, “California will never bend the knee.”
Newsom had days earlier criticized Trump’s effort to combat antisemitism and reform higher education, denouncing it as “disgusting political extortion.”
Follow Dion J. Pierre @DionJPierre.
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Ex-Yale Law School Professor Dismisses Iran Protests Over ‘Zionist’ Backing, Justifies Regime Oppression
Protesters march in downtown Tehran, Iran, Dec. 29, 2025. Photo: Screenshot
A former Yale University professor who was fired over her connection to a fundraising front for the Popular Front for the Liberation of Palestine, a US-designated terrorist organization, has drawn scrutiny again for dismissing anti-regime protests in Iran due to “Zionist endorsement,” defending Tehran’s crackdown on dissent, and castigating US law enforcement.
“In the imperial countries, the police function as the domestic arm of the empire,” Helyeh Doutaghi wrote in an essay published by the far-left Progressive International on Jan. 6. “They suppress dissent, criminalize resistance, and enforce accumulation through violence particularly against Black, Indigenous, and other Peoples of Color.”
Doutaghi then claimed that law enforcement in New Haven, Connecticut, the location of Yale, is “trained by the Israeli military” and that “policing is inseparable from imperial colonial violence.”
In contrast, she argued, Iran’s “Law Enforcement Command,” notorious for atrocities such as killing a young woman who was in custody for not wearing a head covering in accordance with the country’s Islamic dress code, “exists within a radically difference context,” having faced “sustained attempts at regime change operations and color revolution tactics.”
Doutaghi appears to see Jewish maneuvering behind the Iranian people’s efforts to resist their government’s theocratic, authoritarian rule. She argued that the “Woman, Life, Freedom” protests of 2022, which erupted in the wake of the regime’s killing of 22-year-old Mahsa Amini, were commandeered by “Zionist endorsement, coordinated diasporic networks, and sustained media warfare” to achieve “regime change.”
The article came out as the Iranian regime began cracking down on a new round of anti-government protests with an unprecedented scale of violence, reportedly killing thousands of demonstrators over the past two weeks.
In a viral post, Paul Mason, contributing editor for The New World, said Doutaghi’s essay represents the “logic of decolonization’ theory,” in which, he added, “Western cops bad; Iranian cops good. Woman rights good — but not if it leads to revolution in Iran.”
Yale Law School (YLS) fired Doutaghi in March after independently verifying a report by Jewish Onliner which exposed her membership in Samidoun, which identifies itself as a “Palestinian prisoner solidarity network.”
Founded in 2011 in the Canadian province of British Columbia, Samidoun is a “front group” for the PFLP — which gained infamy in the 20th century for perpetrating a series of airplane hijackings — according to the US and Canadian governments. The US and Canada each imposed sanctions on Samidoun in October 2024, labeling the organization a “sham charity” and accusing it of fundraising for designated terrorist groups such as PFLP.
Samidoun also described the Palestinian terrorist group Hamas’s Oct. 7, 2023, invasion of and massacre across southern Israel as “a brave and heroic operation.”
Yale noted that Doutaghi was publicly listed on Samidoun’s website as a member.
Doutaghi denounced the inculpatory facts uncovered by the university as “fabricated claims” and lodged counteraccusations which blamed her being outed on Zionists.
“Yale has engaged in bad faith throughout this ‘process,” she wrote in a statement posted on X after being placed on leave. “YLS’s singular concern with maintaining the approval of the Zionist backers who bankroll their complicity in genocide led the organization to pressure me into an interrogation that I had every reason to believe was designed not to uncover the truth, but to justify a predetermined outcome.”
She continued, “What is clear is that YLS actions constitute a blatant act of retaliation against Palestinian solidarity — a violation of my constitutional rights, free speech, academic freedom, and fundamental due process rights. I am being targeted for one reason alone: for speaking the truth about the genocide of the Palestinian people that Yale University is complicit in.”
Doutaghi is another example of the higher education establishment’s embrace of scholars who promote anti-Israel animus, an issue that is driving the campus antisemitism crisis, according to a recent survey conducted by the Anti-Defamation League (ADL) and the Academic Engagement Network (AEN).
Fifty percent of survey respondents said that anti-Zionist faculty have established de facto, or “shadow,” boycotts of Israel on campus even in the absence of formal declaration or recognition of one by the administration. Among those who reported the presence of such a boycott, 55 percent noted that departments avoid co-sponsoring events with Jewish or pro-Israel groups and 29.5 percent said this policy is also subtly enacted by sabotaging negotiations for partnerships with Israeli institutions. All the while, such faculty fostered an environment in which Jewish professors were “maligned, professionally isolated, and in severe cases, doxxed or harassed” as they assumed the right to determine for their Jewish colleagues what constitutes antisemitism.
Meanwhile, the faculty’s activism provided an academic pretext for the relentless wave of antisemitic incidents of discrimination and harassment which pro-Hamas activists perpetrated against Jewish and Israeli members of campus communities following the Hamas-led Oct. 7, 2023, massacre across southern Israel, the groups said.
Another faculty source of campus antisemitism is the Faculty and Staff for Justice (FSJP) group.
FSJP is a spinoff of Students for Justice in Palestine (SJP), a group with links to Islamist terrorist organizations. FSJP chapters have been cropping up at colleges since the Oct. 7 atrocities, and throughout the 2023-2024 academic year, its members, which include faculty employed by the most elite US colleges, fostered campus unrest, circulated antisemitic cartoons, and advocated severing ties with Israeli companies and institutions of higher education.
In September 2024, AMCHA Initiative, a higher education watchdog, published a study offering evidence that FSJP inspired antisemitic hate crimes, anti-Israel divestment measures, and the collapse of discipline and order on college campuses. Using data analysis, AMCHA found a correlation between a school’s hosting an FSJP chapter and anti-Zionist and antisemitic activity. For example, the researchers found that the presence of FSJP on 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.
Follow Dion J. Pierre @DionJPierre.