California Jewish Community Continues To Win the Ethnic Studies Controversy

A few years ago, I was heavily quoted in a great Haaretz article titled "How California's Jewish Community Won the Battle Over the State's Ethnic Studies Program". While I had at that point left California, I had previously been heavily involved in the Jewish community efforts to ensure that the ethnic studies curriculum not only did not discriminate against Jews, but also told the full, robust Jewish story as part of the California educational experience. Despite the efforts by some to fear-monger Those efforts were broadly successful, making the California Ethnic Studies battle one of the Jewish community's great victories.

The implementation of the ethnic studies mandate has not been without friction, not the least because some districts are not adopting the model curriculum the Jewish community worked so hard to develop. I haven't been following the ins and outs as closely now that I've left the state, but I still do hear some things. And to the end, I want to share an email I recently received from the San Francisco Bay Area JCRC, addressing "rumors" regarding ethnic studies in the Mountain View Los Altos High School District (MVLA).

The rumors circulating about the ethnic studies program at Mountain View Los Altos High School District (MVLA) have become a cause of concern in the Jewish community. We are in regular communication with district leadership and have made a formal request to review classroom teaching materials. Based on publicly available information, we have so far seen no evidence of antisemitic or anti-Israel content.

The controversy over this curriculum is causing great division in the district, and we have received numerous emails and calls of concern. Unfortunately, the tone of the conversation is hurting families and educators and we are calling on concerned community members to stop reaching out to the district directly and to allow JCRC to continue our work with district leadership. We reject public attacks on the district as counterproductive to our community’s aims at this time.

The email goes on to clarify that, apparently contrary to certain rumors, the ethnic studies curriculum in MVLA does include discussions of antisemitism and Jewish experience and is not currently tied to the so-called "liberated ethnic studies" curriculum. At this point, the email suggests:

Objections to MVLA’s curriculum appear to be ideologically-based, with some questioning the inclusion of concepts such as systems of power and oppression, concepts that are included in the California Ethnic Studies Model Curriculum. While segments of our community may object to teaching these concepts, these concerns are not related to Jewish identity, antisemitism, or Israel, and should not be conflated with anti-Jewish bias.

Why do I flag this email? Because I think it helpfully highlights several trends and activities worth underscoring.

First, it is illustrative of how the institutional California Jewish community has been consistently excellent on this issue -- vigorously advocating for Jewish communal rights, while refusing to give into or endorse fear-mongering or conspiratorial nonsense. They deserve tremendous applause for this -- you and I know full well that is not something that can be taken for granted.

Second, it is laudatory that the statement correctly distinguishes between mere ideological opposition to teaching about things like "systems of power and oppression", and having leveled a colorable claim of antisemitism. Political disagreement with certain frameworks used in ethnic studies is not tantamount to identifying actual antisemitic content. This is not to say that such concepts cannot be deployed in antisemitic ways. But frequently right-wing Jewish critics of ethnic studies skip past that step and simply assert that the existence of these concepts is inherently antisemitic without any need to show actual, particularized antisemitic content (for my part, I have no idea how one could possibly understand antisemitism without conceptualizing it as a "system of oppression"). 

Third, it highlights how counterproductive ill-informed rabble-rousing around these issues are. It is almost certain that the success of the Bay Area JCRC and affiliated groups in creating a healthy ethnic studies framework for the Jewish community is in no small part attributable to the direct relationships and consultations its had with MVLA officials. Those relationships and consultations are strained when a bunch of yahoos bombard the school board with whatever the latest misleading Tablet Magazine screed is. Even in cases of genuine antisemitism, this approach often is wildly counterproductive and harms those it purports to "protect". 

Much like the folks who decided the best way to support Berkeley Jewish students was to drive a Hitler billboard truck onto campus, these interventions are not ultimately about trying to improve the climate for Jews. They're accelerationism -- trying to increase the temperature in a bid to hasten the crisis point where things boil over. Just as the last thing that the Berkeley Hitler truck purveyors want is a world in which Jews feel comfortable at Berkeley (if Jews are comfortable at Berkeley, then a heaping pile of right-wing narratives attacking higher education go kaput), the last thing the rabble rousers want in Mountain View is for ethnic studies to be able to comfortably incorporate Jewish perspectives (if it does, the whole narrative that ethnic studies is and must ever be antisemitic falls away).

It is, to reiterate, fantastic that California's Jewish community has not, by and large, fallen into these traps. Good behavior deserves plaudits, and I applaud the Bay Area JCRC for the tremendous, superb work they've done on the ethnic studies issue for years now.

How California's Jewish Community Sealed Its Win in the Battle Over the State's Ethnic Studies Program

The California legislature has passed AB 101, a law mandating ethnic studies instruction for all high school graduates starting in 2030. The bill was passed with the strong support of California's Jewish legislative caucus as well as Jewish community leaders throughout the state. This marks a decisive moment in the years-long battle over Ethnic Studies, where Jewish activists successfully rallied to reject an early, antisemitic draft curriculum and instead worked tirelessly to create pathbreaking course plans and curricular resources that ensure antisemitism and Jewish experience takes pride of place in state schools.

Unsurprisingly, the die-hard opponents of the bill -- those who insist that Ethnic Studies must always and ever be antisemitic -- are, well, dying hard. AMCHA, one of the leading groups on the Jewish right trying to muster opposition to Ethnic Studies, lamented in a press release that the law "Open[s] the Door to Antisemitic Curricula". While admitting that the new law actively disavows the antisemitic first draft and urges local school boards not to use it, AMCHA says the bill "does not, and cannot, prohibit a school district from using the antisemitic first draft of the model curriculum" (or other potential antisemitic alternatives).

AMCHA may not even be correct about this: the statement from the California Jewish Legislative Caucus contends that its amendments to the bill "expressly prohibit the use of curriculum that was rejected because of concerns about anti-Jewish and anti-Israel bias". And at the very least, the law puts up several hurdles in front of any school board that wishes to adopt out from the state-recommended curriculum -- both in the form of heightened public meeting and deliberation requirements for opt-out districts as well as demonstrate that its proposed alternative does not "reflect or promote, directly or indirectly, any bias, bigotry, or discrimination". To the extent there are potential antisemitic Ethnic Studies courses still under consideration, these provisions -- and the last one in particular -- seem to provide, if not an insurmountable hurdle, then the highest hurdle the California legislature can reasonably impose.

But even taken on its own terms, we should reflect on just how weak AMCHA's objection actually is. Their headline is that the law "opens the door to antisemitic curricula". But that isn't true -- if, as AMCHA puts it in the body of its statement, the problem is that the law doesn't prohibit a district from adopting antisemitic curricula, then there is the inconvenient problem that California school districts already weren't prohibited from adopting such a curriculum. The law doesn't open any doors; at worst, it doesn't fully slam one shut.

Framed that way, though, the opposition to AB 101 becomes even harder to swallow. The choice is between a world where districts are free to adopt antisemitic curricula with minimal restriction, and one where their freedom to do so is at worst highly circumscribed by specific state disapproval, heightened regulatory restrictions, and the placement of the very-much-not antisemitic model Ethnic Studies curriculum as the default offering. Those concerned about antisemitism in California schools obviously should pick door #2, and so it isn't surprising that AMCHA has been very lonely in its crusade against the law.

And as we mark this moment, I want to reflect on how it might demarcate a sea change in how the Jewish community relates to these "identity politics" brouhahas which have sapped so much of our collective energy over the past few years. After a period where it seemed as if reactionary forces could simply mutter "intersectionality" in a foreboding tone and get the entire Jewish press to snap to attention, it was striking to see just how thin the opposition to California's reformed curriculum was. The infamous Tablet article which resorted to outright fabrications (in addition to smearing a one-of-a-kind curricular unit devoted to Mizrahi Jewish history as "crude" and divisive) to make its case was one example. AMCHA's press release blaming  AB 101 for a problem that would be worse in its absence is another. Far from driving the conversation, the efforts to tar any and all Ethnic Studies offerings in California as irretrievably racist or antisemitic had surprisingly little influence on Jewish communal discourse.

One can tell these critics are a bit disoriented. They expected that they would be at the vanguard of a righteous Jewish battle against the evils of Ethnic Studies. Instead, they found themselves mostly alone and entreating against the overwhelming Jewish communal consensus that was positively oriented towards the idea of Ethnic Studies and committed to constructively working through and fixing any flaws. Faced with the possibility that Ethnic Studies was not, contrary to the unfalsifiable hypothesis, immune to reform or alteration to accommodate Jewish voices, the critics were left befuddled and disorganized.

To some extent, I think this might be the story of the Jewish Institute for Liberal Values as well. At first, I thought it was an example of prominent mainstream Jews engaging in another round of ridiculous and destructive hyperbole directed at caricatured versions of anti-racist scholarship. And I still think that, but now I want to attach a rider to "mainstream". Increasingly, I think JILV came into being because its progenitors think the "anti-woke" movement is losing ground in mainstream Jewish circles. They can't trust the big name organizations and federations to fight these fights anymore, so they need to go independent. JILV is not a vanguard, it is a rear-guard -- a group of bitter dead-enders who can sense that the tides in Jewish communal life are changing and that the organizational consensus is moving away from reflexive (and often ill-informed) condemnation and towards collaboration and mutually-affirming constructiveness.

As a marker of the change, there are worse symbols than the passage of AB 101 -- a diverse group of Jewish organizations and politicians who put in the work and can take pride in its fruit, standing over largely routed and vanquished opponents who did not notice the sands shifting under their feet.

Tablet Mag Needs To Learn How To Link to a Source

Tablet Magazine has another article up about ethnic studies, titled "Getting Rich in the Diversity Market." The title, I assume, is tongue-in-cheek, since given the number of articles they pump out on the subject I can't imagine there's anyone this side of Bari Weiss making more money on "the diversity market" than Tablet Magazine.

Last time we checked in on Tablet's reporting on this beat, they published an article that nakedly fabricated evidence in order to portray the latest draft of the California Model Ethnic Studies curriculum on as antisemitic. An interesting fact about that article was that it didn't actually link to the curriculum documents it was nominally criticizing, forcing readers to go on a winding solo journey to actually pull up the material in question and discover for ourselves just how blatantly the article misled us.

Alas, all that's old is new again in the latest article. One of the article's targets is a "Racial Literacy Curriculum" by an organization called Pollyanna, which they seek to argue is antisemitic. Here's what Tablet says about the curriculum:

This curriculum includes a unique view of nearly every educational discipline, such as in sixth grade history where children discover that the essence of Nazism was not the destruction of European Jewry but the rise of “whiteness.” Pollyanna’s main coverage of the Jewish experience is reduced to an odd and passing reference to the “Eastern European Hebrew” race.

They provide no link, but the relevant document appears to be this. So, what's the context? Here's the actual quote:

In the late 1800s and early 1900s, as large groups, or a “wave,” of low-income immigrants entered the U.S. from other parts of Europe, new racial classifications emerged, such as the “Northern Italian” race, the “Southern Italian” race, and the “Eastern European Hebrew” race. Through pseudoscientific assessments, including the measurements of people’s cranial features and “intelligence” tests, these groups were erroneously deemed inferior, as the Celts had been. 

Wow! The curriculum is talking about racist immigration restrictions that targeted Jews (among others), and, in not-so-odd fashion, these restrictions used pretty blatant racist language! What, exactly, is objectionable here (maybe Tablet wants a trigger warning first)?

Can anyone say that, reading the Tablet article, the impression they'd have gotten regarding the "odd and passing reference to the 'Eastern European Hebrew' race" would be within 500 miles of what the curriculum actually said? No, of course not. Earlier in the article the author states that the curriculum he's citing (but not linking to) was "reviewed by Tablet", which suggests that an editor signed off on this blatant misrepresentation. Disgraceful.

The curriculum also does not appear to really say anything about "the essence of Nazism", because the curriculum is self-consciously focused on the American development of race and racism, not European -- hence why the only passing mention of Nazism relates to shifts in speaking of a "Saxon" race to a "Nordic" race. But there's no claim I can see that suggests that this is the most important thing to learn about Nazism -- it's just that the curriculum focuses on the American context, which is entirely appropriate. Again, the Tablet article's presentation is just wildly out of sync with the content.

At this point, one has to wonder if the failure to link to primary source documents in circumstances where it's obvious that doing so would undermine the author's ideological ax is intentional. It happened in the California ESMC article, and it's happening again here. 

It is bad enough to read an article and not feel confident that the author's summary of another source is accurate; it's absolutely infuriating to have to set off on a lonely trek to find the source for oneself because Tablet can't hold itself to basic standards of internet professionalism.

ACES Wild

Last we encountered the "Alliance for Constructive Ethnic Studies" (ACES), they were pushing fabricated evidence and wild screeds against "critical race theory" in a failed attempt to derail the California Ethnic Studies Model Curriculum after it was reformed in accord with tremendous efforts by a range of California Jewish (and non-Jewish) organizations.

Now they're back in action, and this time their target is California's new draft Mathematical Framework. What horrors are contained inside? Let's look!

The first draft of the California Mathematics Framework is out for review, and it includes as a resource "A Pathway to Equitable Math Instruction," a guide that labels teaching practices like "addressing mistakes" and  "focus on the right answer" as "white supremacy culture."

This is critical race theory.

This is discrimination. 

(Is this "critical race theory"? Nope, not going to get sucked into that).

Unfortunately, as was the case in the ESMC debacle, we are given only the thinnest possible citations to the primary sources for the alleged offending content. The link to the CMF draft goes to a website offering a thirteen chapter document, all in separate files, comprised of hundreds of page, with no indication of where in the morass the "Pathway" document is included. The link to the Pathway itself, for its part, goes to a site that contains five separate documents, again totaling hundreds of pages, with nary a clue as to where this language about "addressing mistakes" might be found. All of this, I suppose, is left as an exercise for the reader.

Well, I may not be a math expert, but I have gotten familiar enough with the strategies of ACES and its friends to know better than to accept what they say on faith. So I went in search of this resource and this language, to see if it is as scary and offensive as they say.

I want to begin with some good news: unlike the Ethnic Studies case, ACES and its allies do not appear to have completely fabricated the inclusion of the putatively offensive material. Congratulations, ACES! This is a big step forward for you as an organization, and you should give yourself a hearty pat on the back.

Alas, if we ask for more than "not fabricated" and stretch all the way out to "not abjectly misleading", things get dimmer.

Start with the CMF draft. From what I can tell, the section they refer to (where the Pathway document is "included as a resource") is on page 44 of chapter two (lines 1010-13). Here, in its totality, is what's included:

Other resources for teaching mathematics with a social justice perspective include... The five strides of Equitable Math.org: https://equitablemath.org/

That's it (The website "Equitablemath.org" is titled "A Pathway to Equitable Math Instruction"). It is mentioned, unadorned, in the "other resources" conclusion -- and as far as I can tell, nowhere else. Wowzers. I can feel the racial divisiveness cracking up from here.

One thing I'll observe on this is that often times one hears critics of "critical race theory" (or whatever random buzzword they're using today to connote "scary left-wing idea with a vaguely identity-politics kick") say that their problem isn't that the idea is included, but only that it's indoctrinated -- it's not one perspective of many, it's the only perspective on offer. This protestation was always rather thin -- the many many bills banning "critical race theory" are decidedly not about ensuring viewpoint diversity -- and one sees just how hollow it is here. The raw, unadorned inclusion of the Equitable Math resource -- as part of a broader whole, not even quoted from directly -- is too much for these people to tolerate. This is not about ideological heterodoxy. This is about censoring ideas, full stop.

But maybe Equitable Math is such an awful or inane document that it would be wrong to include it, even as one resource among many. The way it's described, after all, makes it sound like Equitable Math is a group of hippies saying "2+2 = 4 is the white man's answer, man! Fight the power!" Is that what's happening? Is this a fever dream of post-modernism where nothing is true and everything is permitted?

Once again, I had to dig for myself to figure out where this content was so I could see it in context. The answer appears to be the first document on the site, titled "Dismantling Racism in Mathematics", on pages 65-68. Do they deny that there are such things as "right" answers in math? No: "Of course, most math problems have correct answers," but there are math problems (particularly word problems, but also data analysis) that can be interpreted in different ways that yield different "right" conclusions, and students and teachers should be attentive to that possibility. Do they say one should never "address mistakes"? No again, but mistakes should not simply be called out flatly but rather used as "opportunities for learning" with an emphasis on building on what the student does understand to lead them to recognize what they misapprehend.

I don't teach math, obviously, but there are many occasions where I'll say "such-and-such is the doctrinally correct answer -- but if we look at the problem from this other vantage, doesn't this other position become more plausible?" So when the Equitable Math site suggests, as an alternative to obsessive focus on the one correct answer, classroom activities like " Using a set of data, analyze it in multiple ways to draw different conclusions" -- well, that doesn't seem weird to me. Certainly, as someone who is also trained as a social scientist, I can say confidently that it's quite valuable to anyone who has seen how the same dataset can be deployed by different people with different priors to support different agendas.

Even more than that, the suggestions around "addressing mistakes" resonate with how I try to teach in my classrooms. Sometimes my students say something wrong. When they do so, for the most part I don't say "bzzzt" and move on; instead I try to guide them to the correct answer by having them unpack their own thinking. There's a lot of "I see what you mean by [X], but suppose ..." and ask questions which hone in on the problems or misunderstandings latent in what they're saying. And eventually they get there, hopefully without feeling like they've just been put inside an Iron Maiden for daring speak up. 

Admittedly, I've never thought of what I'm doing as "dismantling White supremacy" -- I just viewed it as good pedagogy. But then again, that's kind of what I've always thought when asked about such subjects -- we act as if there's this deep magic to fostering equity and inclusion in the classroom, when really it's employing the basic strategies of being a good teacher, one of which is declining to engage in a measuring contest where you prove you know more than the student does. Obviously I know more than the student does. I don't need to prove anything. So if they say something wrong, I do not gleefully pounce on them for it, I do my best to build on what they do know to get them to a position of right. Is that so outrageous?

Finally, ACES in its tweet identifies one other area of crazy-lefty-craziness in this resource: "the incorporation of 'Ethnomathematics'". What does that mean? They don't say, correctly surmising that fevered imaginations will produce something far worse than anything they might quote. So I'll do the quoting for them (this comes from page 8):

Center Ethnomathematics: 

• Recognize the ways that communities of color engage in mathematics and problem solving in their everyday lives. 

• Teach that mathematics can help solve problems affecting students’ communities. Model the use of math as a solution to their immediate problems, needs, or desires. 

• Identify and challenge the ways that math is used to uphold capitalist, imperialist, and racist views. 

• Teach the value of math as both an abstract concept and as a useful everyday tool. 

• Expose students to examples of people who have used math as resistance. Provide learning opportunities that use math as resistance.

I know, I know -- we're all going to pitch a fit about challenging "capitalist views". But apart from that, this seems ... very normal? We all know, to the point of cliche, that a barrier to getting kids interested in math is that they fail to see how it's useful to them or "in the real world". So they advise that math be taught in a way that resonates with real world experience. And likewise, sometimes, for some people "in the real world", math can feel like an enemy (think "am I just a statistic to you?"). So figure out ways to name that and challenge that. For the most part, "ethnomathematics" just reads as a particular social justice gloss on "being a good teacher", as applied to teaching in diverse communities.

Now perhaps one disagrees with these concepts as pedagogical best practice. I'm not a math teacher, I'm not going to claim direct experience here. But that goes back to the intensity of the backlash -- that these ideas need to be banned, that they are outright dangerous and unacceptable and neo-racism. Can that be right? Surely, these ideas are not so outlandish that we should pitch a fit about their being (deep breath) single elements of an 80 page document which is itself part of a five part series being incorporated as a single "see also" bullet point in the second chapter of a thirteen chapter model state framework. Seriously? That's where we're landing? That's what's going to drive us into a valley of racial division and despair?

It's wild. The people engaged in this obsessive crusade to make Everest size mountains over backyard anthills are nothing short of wild.

The Novice Dissident Minority

One of my recent areas of scholarship is the case of the "dissident minority", a member of a minority group who dissents from some important consensus position of the larger group (I use Jewish anti-Zionists and Black conservatives as my keynote examples). In the cases I had in mind, the dissidents are, for lack of a better word, "used" to being dissenters. It's their longstanding position within their larger group. They may be upset by that, they may have found ways to accommodate that, but it's normal for them.

Recently, though, I've been thinking about people for whom this is not true -- that is, people who are not typically in a dissident posture vis-a-vis the larger group, but unexpectedly find themselves there on a particular issue. The debate over the current draft of the California Ethnic Studies curriculum gives a decent example. The consensus of the Jewish community in California is favorable towards the current draft (which was the product of a lot of hard work to undo severely problematic elements in the first draft) -- while there always is room for improvement, and no work written by committee will be perfect, in general the sense is that the third draft is a substantial "win" for the Jewish community. But as on any issue, of course, this is not a unanimous view. There are dissenters who oppose even the current draft and are mobilizing in opposition to it.

For whatever reason, though, on this issue in particular I've seen several actors who are used to thinking of themselves as very much representative, mainstream voices within the Jewish community who have taken up this dissident stance. Such persons occupy an interesting posture. I can imagine it is quite disorienting and even alienating to find oneself "out of sync" with a community that one typically feels relatively well-aligned with. Unfortunately, sometimes that means the persons in that position just fall into one of denial, and try to obscure the obvious fact that they are in a dissident posture. Although they would deride "not all Jews" type language when it comes from groups like JVP or ZOA, once they're in the minority position they may find that formulation increasingly attractive. Perhaps, they think, it is qualitatively different that there are dissenting views not just on the fringes but among (erstwhile) "mainstream" voices. Maybe that does mark out some sort of difference. I'd have to think more on that. But my instinct is that this is primarily a cover to avoid the anxious feeling of alienation where one is lined up against one's usual allies in one's own community.

For now, though, my bottom line in this case is the same as it is in the "Dissident Minorities" case generally. The dissident minorities are entitled to take their dissident position -- this is true regardless of whether they are old dissenting hands or complete novices at the practice. What they cannot do is offer themselves out as a substitute for engagement with the larger group. Opponents of the current draft of the California Ethnic Studies Model Curriculum are entitled to make their case as best they can, with all the vigor they can muster. But what they cannot do is suggest they represent an alternative to engaging with the bulk of the California Jewish community which has adopted a more favorable stance.

Watching the Mainstream Jewish Community Stand Up to Lies About Ethnic Studies

When I saw Tablet Magazine had published a rapidly-going-viral article on the California Ethnic Studies curriculum, I felt a despairing sense of deja vu. I had already seen some other hit jobs on the curriculum floating around the Jewish media, and I knew that many of the claims undergirding the attacks were misleading if not false. Yet I assumed we were in for another scenario where the bad faith right-wing outrage machine, capitalizing on legitimate Jewish fears but also stretching way beyond them, would entirely drive the conversation about the curriculum and lead to unnecessary and damaging friction that would entirely blow up the hard work so many in the Jewish community had put in to ensure that Ethnic Studies fairly represented Jews.

You see, in the past when I'd found myself in predicting one of these trainwrecks from afar, I'd contact someone in the establishment Jewish community and plead with them to fire back. Don't let the bad faith actors occupy the field, don't let them control the narrative, don't let them poison the discourse without challenge. And over and over again, the response I got from the folks I talked to was "we don't want to give them any oxygen." The standard tactic in the face of these conservative narratives was to adopt an above-it-all posture of silence. It purported to be a stance of dignity -- not deigning to respond to such obvious falsehoods. In reality, it was an ostrich defense -- hoping that if they buried their heads in the sand, the problem would go away on its own.

And so when I sent out my now ritual missives on this issue; pleading with a leader of one of the organizations to push back against the Tablet narrative racing around the internet, I didn't expect much. And I wasn't surprised when the first response I got back was an instinct to just let it lie. The person I spoke with was worried that more attention might spark still greater backlash, threatening the incredible advances they had already made. 

I argued that silence was more likely to see those advances disappear -- to the extent they were added in deference to the Jewish community, if the perception is that the Jewish community is still unhappy, that doesn't exactly assist the credibility of those Jewish organizations who had been their advocates. More broadly, the folks in the California education system who had made these changes needed to know that the reward for working with concerned Jewish organizations wouldn't be to be left high and dry as soon as there was pushback. The last lesson we want someone to draw is that it's useless to try and assuage Jewish communal concerns because even if you do work with prominent community members you'll still come in for attacks and your erstwhile partners won't have your back.

And wouldn't you know it -- she listened. And others in the Jewish community seemed to have listened to.

It has been striking to see over the past week just how decisively the mainstream Jewish community has rallied against attacks from the communal right on the Ethnic Studies curriculum. Tye Gregory of the San Francisco JCRC had an early editorial out defending the latest draft. It was swiftly followed by columns by Sarah Levin of JIMENA, Hen Mazzig, and JPAC, all blasting the "misinformation" and "misrepresentations" being promulgated about the curriculum. A huge coalition of Jewish establishment heavyweights -- the ADL, AJC, Holocaust Museum, even StandWithUs -- released a united statement urging support for the Ethnic Studies curriculum and condemning bad faith attacks.

I haven't seen anything like it. And it's made a huge difference. The Tablet article's author has been thrown on the defensive, with a weak authors' note appended to the piece that does less to address the substantive criticisms than it does make evident just how effective the pushback has been. In the space of a few days, the article has gone from "the story" in the Jewish press (per Bari Weiss) to almost uniformly discredited. It seems obvious to me that the folks who had been pressing the histrionics about the Ethnic Studies have been taken a bit aback. And why shouldn't they? They're use to peddling this sort of nonsense without any resistance. This was new for them.

I hope it is the start of a trend. I hope it is the start of a more muscular Jewish center, one that knows that it cannot make the problem of right-wing zealots go away just by wishing it so. We'll see if the lesson takes. But boy, has it been nice to see our side throw some elbows of our own for a change.

Why Is Tablet Digging In?

The post I wrote the other day, debunking some claims in a widely-shared Tablet Magazine article about the latest draft of California's Ethnic Studies Model Curriculum, went pretty viral. Several readers were surprised that Tablet and the author have completely dug in their heels. They haven't admitted any wrongdoing, are defending the piece to the hilt, and have not even retracted the most obvious falsehood: the allegation that there is an antisemitic quote contained in the curriculum that is not, in fact, present. Their efforts at defense have gotten increasingly ludicrous, turning off even some readers who were broadly skeptical of Ethnic Studies in general but didn't support flatly lying about the curricular content. Why wouldn't they just confess error on that issue and move forward?

I admit I was a bit surprised too, and when someone asked me why Tablet was digging in I leveled two hypotheses. The first was professional vanity. It's hard for anybody to admit a mistake, and it's easier to go into denial mode and kick up a lot of dust. The second was that the article was so thin with respect to problems with the current curricular draft that if they conceded error on this quote, they really were left with virtually nothing. The entire edifice collapses without it, so they were forced to defend it lest they abandon the article entirely.

Both of those hypotheses I think remain plausible. But on reflection, I think there's a third possibility, and it relates to "cancel culture". In quotes, because I'm not referring to any actual cancellation, but rather the idea of "cancel culture", political correctness, and other such concepts that provoke so much ire in segments of the right-leaning media (Jewish media very much included). Persons who have drank of these waters believe we are overwhelmed with attempts at censorship, sugar-coating, and kowtowing to online gangs. For such persons, then, there is no greater betrayal, no greater cowardice, than acceding to the demand for a retraction. It doesn't really even matter if the claim under attack was justified or not; it ceases to be about defending the claim on its merits. The "principle", such as it is, is to stand up to the mob. Anyone who fails to do that is weak.

I started thinking about this when I called on Bari Weiss -- surely one of the doyens of this approach -- to retract the allegations she had made regarding the Ethnic Studies course that, it turns out, were objectively false. Weiss had just written a column where she said that "Being popular is not essential ... Telling the truth is essential." The truest test of character, she continued, is whether someone is "willing to tell the truth even if it hurts their own side." This would be a good place, I thought, for Weiss to practice what she preaches. To tell her readers that the claims about the Ethnic Studies curriculum she had amplified were false would not be popular with the readership she cultivated. But popularity isn't essential. Truth is. Or so she said.

Alas, Weiss has not seen fit to tell her readers the truth. But the issue about it being "unpopular", I think, is one that goes beyond an uncomfortable truth. If Tablet retracted the article, or even if they publicly admitted that there were flaws in it that shouldn't have been published, they would face a different sort of backlash from readers who thought they had prostrated themselves before the politically correct mob. It wouldn't matter that the claims in question fail basic journalistic standards. The fact that there was so much outrage (even justified outrage) on its own makes it imperative that Tablet stand its ground.

We cannot disconnect this from the sense of grievance which inspired some, albeit not all, of the popularity of the initial article. There is a segment of the Jewish community (and other communities) which views Ethnic Studies as so much PC claptrap, a sop to loud and angry minorities who want to silence anything and everything that doesn't present America as a bigoted hell-hole. They read the Tablet article and understood this curriculum as reflecting the ambitions of this cohort, they view the critiques of the article as Tablet being besieged by this cohort, and if the article was retracted they'd view Tablet as having been captured by this cohort. Ironically, Tablet's credibility with its readership (or at least large chunks of it), depends on them not correcting even obvious mistakes. Many of the folks who couldn't care less about the realities of the California Ethnic Studies Model Curriculum (the author of the article now forthrightly admits that it doesn't matter what's in the curriculum; she thinks it's a poisonous idea no matter what it teaches) would never forgive Tablet if seemed to be giving in to "the left" (whatever that means).

Telling the truth does indeed, take courage. But telling this particular kind of truth -- that you made a mistake, that you have to retract -- perhaps takes even more courage than normal. And that's especially so when you're part of a social current which values above all else standing firm in the face of challenge.

It takes real backbone, and real commitment to the internal norms of journalistic integrity, to tell the truth in that case. I hope that Tablet can one day find those virtues in itself.

The Antisemitic Quote That Wasn't in California's Ethnic Studies Model Curriculum

A few years ago, back in 2019, there was a significant controversy over California's draft Ethnic Studies Model Curriculum (ESMC). Basically, it was a hodgepodge of far-left jargon that barely talked about Jews or antisemitism but sure had some things to say about Zionism and BDS. This did not make the Jewish community happy, as one might expect, and -- led by Mizrahi and Middle Eastern Jewish activists who were particularly galled to be erased from the course given their significant numbers in the state of California -- they rallied an impressive array of allies and community members to demand changes (full disclosure: I was among those who submitting comments on the initial draft urging significant modifications). Luckily, the education powers-that-be in California were actually quite receptive, and the text was sent back for substantial revisions.

Fast forward to today. The ESMC is on its third draft, and many of the Jewish community's suggestions have found their way into the curriculum. The current ESMC draft cites surging rates of hate crimes against Jews, and that we are the most common victims of religious-based hate crimes in southern California. It has an excellent unit focusing on Mizrahi and Middle Eastern Jews -- one of the first I've seen dedicated to this subject -- that specifically characterizes Jews as indigenous to the Middle East. It includes passages from a range of Jewish luminaries including Ruth Wisse, Julius Lester, and Angela Buchdahl. It speaks on how, while Jews have found America to be a land of opportunity, especially after World War II, our successes stand side-by-side with the continued reality of antisemitism -- especially for Jews who have resisted assimilation into dominant American culture. 

Like any work done by committee, one can pick at this or that bit of rhetoric or focus. Still, on the whole, leaders in the Jewish community, such as Tye Gregory of the San Francisco JCRC (and formerly of the LGBT rights group A Wider Bridge) are celebrating it for what it is: a success story. It is a testament to what we in the Jewish community can accomplish via constructive engagement and participation, and proof positive that we can be included in a positive and affirming way in an Ethnic Studies curriculum.

Unfortunately, for certain pockets in our community, this very success is a threat. There are some in the Jewish community who are have made much of the threat posed by Ethnic Studies and other leftist academic ideas, and who have gained a great following and acclamation from fear-mongering about it. Unlike those who have recognized problems in the field but have sought to engage and improve things, these persons are invested in the notion that things like Ethnic Studies are inherently antisemitic, inherently anti-Jewish, and inherently incapable of reform. The original draft of the California ESMC was an omen of how the American left was inexorably falling under the shadow of "Corbynization". For them, and for that narrative, the revised ESMC presented a large problem. What does one do when one's favored ogre appears to have turned over a new leaf?

The answer, if a widely cited Tablet Magazine article by Emily Benedek published earlier this week is any indicator, is simply to lie about it.

Much of the article simply presents generic complaints about "critical race theory" or rehashes content from the initial draft which had already been removed, in order to suggest that the curriculum continued to explicitly demonize Zionism and Israel. Plenty of credulous readers bought the message -- Bari Weiss, for example, linked to the article with a searing indictment of American Jewish leadership: 

"California's schools are mandating the erasure of Jews and the acceptance of anti-Zionism. I blame every single American Jewish leader who didn't bang on about this every single day. Every single one."

The problem? The current draft does not, as best I can tell, even mention the word Zionism or anti-Zionism. It's not present. And the reason it isn't present is because of a bevy of American Jewish leaders who did successfully bang the drum on this and now are having their hard work erased. Nice work.

But the reason why Benedek focuses on the old drafts becomes clearer when you look at what she has to say about the current one. In one of the few passages that speaks on this subject, Benedek writes that in the new draft

[t]wo lessons have been offered about Jews. One, following crude CRT dogma,  teaches that Mizrahi Jews coming to the United States from Arab lands were mistreated by “white” Ashkenazim. The other suggests that Jews of European descent have white privilege.

The first claim is simply a lie, and a lie that generated a furious reaction from the Mizrahi Jewish advocacy group Jews Indigenous to the Middle East and North Africa (JIMENA). JIMENA had invested extensive time and energy into helping develop the ESMC's Mizrahi Jewish unit, and they were not pleased to see their efforts so cavalierly misrepresented. They were doubly-displeased that Benedek didn't even deign to reach out to them to learn about the unit they helped construct. They have asked Tablet to issue a correction, but so far the magazine does not appear to have obliged.

The second claim relates to sections of the curriculum which discuss how Jewish racial identity is malleable and how some Jews have conditional White privilege. The intersection of Jewishness and Whiteness is an area I'd like to think I know a little about, and what the ESMC is saying is true -- and more than true, important for understanding how antisemitism continues to operate. As the ESMC notes, "conditional" whiteness is always revocable, particularly when Jews refuse to assimilate or insist on maintaining ourselves as a distinctive people. Recognizing that, and recognizing how Jewish racial status is malleable such that Jews can sometimes be treated as "White" and other times not, is essential if students are to understand how Jews who look like me can and do face continued antisemitic oppression even as in other contexts we might be able to access some of the prerogatives of Whiteness. To be Jewish in America is to be allowed to attend the all-White schools in the segregated south while simultaneously being targeted by the KKK as the ultimate threat to the White race. In short, our whiteness, and access to the privileges thereof, is inconsistent and shifting -- or, we might say, conditional. 

Yet for the ESMC's effort to present this nuanced position in good faith, Benedek echoes other critics in accusing it of being tantamount to Nazi propaganda. No good deed, indeed. 

But that isn't the worst of it. Having struggled to point to anything concrete in the current (as opposed  to older, abandoned) drafts of the ESMC that is antisemitic, Benedek finally appears to identify a whopper of an example in this paragraph:

As a result of the outpouring of criticism of the first ESMC draft, in August 2019, Superintendent Thurmond ordered a revision. A second draft was completed in August 2020 and was immediately criticized for simply moving objectionable material to the appendices and footnotes. In the current, third draft, released in December, some of the most offensive material was actually moved back in. For example, an historical resource was added with the following description of prewar Zionism: “the Jews have filled the air with their cries and lamentations in an effort to raise funds and American Jews, as is well known, are the richest in the world.”

That last quote is quite shocking, and if it were presented approvingly in the ESMC it'd be worthy of condemnation. And precisely because it was so shocking, I went in search of it, wanting to see if there was any context or explanation that might justify it. But my efforts stymied by a more fundamental problem: 

The quote isn't there.

I, along with several other readers, searched high and low for much of the day trying to find where this quote was. It did not appear to be anywhere in the ESMC. And we couldn't find it on google either, so we couldn't even figure out the initial source. Finally, Benedek gave us a clue: She cited line 11180 of the ESMC's "Appendix A", offering sample lesson plans for various units. A bit strange to see it located in an appendix, since it was cited as a case where offensive material was taken out of the "appendices and footnotes [and] ....moved back in" to the main text, but at least we now knew where to look.

Except, it wasn't there either. Line 11180 is part of a string citation to additional handouts and materials that might be consulted. That line specifically was a cite to Ameen Rihani's essay  (published in the 1920s) "Deserts of Fact and Fancy," though it didn't quote any passages from it. But while the quote wasn't in the ESMC itself, maybe it could be found inside Rihani's essay? No again. The words are not present in Rihani's essay either. So what on earth was Benedik talking about?

After several hours of sleuthing, we finally figured it out. The words were not in the ESMC. And they weren't in the "Deserts of Fact and Fancy" article cited in the ESMC. Rather, the material appeared in a different article, not cited or referenced anywhere in the ESMC, that happened to be printed in the same volume as "Deserts of Fact and Fancy" -- albeit 30 pages away. There, finally, we'd uncovered the big offense of the ESMC third draft.

If it wasn't so unethical, it'd be hilarious. Over eleven thousand lines deep into one of the appendices, someone -- no doubt frantically searching for something to hang their hat on in order to continue portraying the revised ESMC as an antisemitic document -- clicks on the alternate link provided for the "Deserts of Fact and Fancy" article (since the first is behind a paywall; if one read it on the original site, incidentally, it's clear that the quote is not present) and then, finding nothing of note in the essay itself, decides to browse through the entire newsletter it appeared in before finding a completely unrelated article with offensive material. Is that offensive material quoted in the ESMC? No. Is it contained in an article cited by the ESMC? No again. Who cares! Desperate times call for desperate measures.

Of course, there's virtually no chance that any actual student would ever come across the quote. It is not, contra Benedek, part of the curriculum, nor is it included in the resources cited in the curriculum. And if there are K-12 students who not only actually look up the fourth entry on the additional readings list, but also proceed to read all the other articles which share a volume with the suggested supplements, then frankly I tip my cap to the Ethnic Studies Curriculum for developing such voracious overachievers.

But the fact that one had to dig so deep into the weeds to find something objectionable in (or more accurately, not in) the ESMC is, in its perverted way, another testament to just how well the Jewish community did in securing necessary reforms. We should be taking a victory lap. And we should be taking down the names of those who would rather see anything else than a world where Jews are, in fact, fairly included and treated in Ethnic Studies.

Explicit Mizrahi Zionism and the California Ethnic Studies Curriculum

In Jewish Currents, Gabi Kirk has a long piece on the antisemitism controversy over the California Ethnic Studies curriculum (last year I wrote on the matter here). It's a wide-ranging issue and a wide-ranging essay, but (in keeping with my prior contribution) I want to focus on the specific issue of Sephardic/Mizrahi inclusion.*

Here is what Kirk says when she reaches that angle of the story:

Complaints about the [proposed Ethnic Studies Model Curriculum] aren’t coming solely from white Ashkenazi Jews; Sephardic and Mizrahi Jewish groups have also claimed the curriculum leaves out their experiences. Jews Indigenous to the Middle East and North Africa (JIMENA)—which is also an explicitly Zionist group—claimed in multiple letters to the CDE that the draft ESMC “portray[s] Arabs as a homogenous, Muslim group,” and “excludes and erases the experiences, perspectives, and voices of diverse Middle Eastern communities.” (JIMENA did not respond to requests for comment for this piece.) California is home to a large Mizrahi Jewish population; Los Angeles is home to the largest Iranian-Jewish population in the US. 

Have you ever fixated on one word in a passage, and just felt it inexorably press layers of meaning onto you? That's me with "explicitly" (as in JIMENA is "also an explicitly Zionist group").

Throughout Kirk's essay, the Jewish organizations criticizing the draft ethnic studies curriculum were pretty much always referred to as "Jewish Zionist". Nobody was ever referred to as "anti-Zionist" -- only the Zionists needed the perpetual modifier attached to them. It's the Zionists versus the unmarked neutrals. But of all the groups mentioned -- from the AJC to the ADL to AMCHA -- only JIMENA was "explicitly Zionist".**

And I started wondering -- why explicitly? What was that word doing? How was JIMENA explicitly Zionist in a way its peers were not? To be sure, JIMENA is Zionist in the same way that most Jewish organizations are, in the same way that most Jews are. I'm quite familiar with them, and I know what role Zionism plays in their organizational orientation. JIMENA is an organization that was formed to represent the interests and the stories of Sephardic/Mizrahi Jewish refugees whose communities in the Arab and Muslim world were decimated in the decades surrounding the establishment of Israel. It is Zionist because (a) most of the community it represents is Zionist and (b) in its estimation, its mission and values are furthered through some iteration of Zionism. But Zionism is not its raison d'etre. It does not even appear in JIMENA's "About" section.

One would be hard pressed to explain how JIMENA is notably "explicit" in its Zionism in a way that, say, the AJC is not. And what would "non-explicit" Zionism look like? If it's not "explicit", is it "covert"? "Hidden"? It starts to look pretty lose-lose, pretty quickly.

The almost assured truth is that the word "explicitly", here, is redundant in terms of cognitive content. It is not actually meant to distinguish JIMENA from the AJC; it does not add information. Its purpose is more affective -- meant to convey a mood of danger, or of shamelessness. It reads like an "explicit lyrics" stamp slapped on an album: these Jews need a warning label. It's similar to how one sometimes sees groups or speakers called "openly" or "avowedly" Zionist. Taken literally, one might ask "as opposed to?" But the purpose of the modifier isn't really to add new content as it is to tut at the brazenness of it all. How very dare they. These are not respectable Jews. They flaunt. If there is a reason why "explicitly" got attached to JIMENA in particular, it was as a red flag for the unwary reader who might otherwise be inclined to credit the worries of the Mizrahi community.

There is something that I think is worth saying about the manner in which the Zionism of Mizrahi Jews is often cast and denigrated in these tones -- as brazen, audacious, flamboyant, even obscene. It's late, and I'm tired, and others can pick this ball up if they want to. But it is something I've noticed before, and I was not surprised to see it here.

* There's a separate issue burbling up regarding a column on this issue written by a certain disgraced Jewish journalist in the Jewish Journal. I have no desire to give this writer any more attention, so I'll just say that the disgraced journalist is disgraced for a reason and that it's a further disgrace that they are still being published in respectable outlets.

** Though the letter was hosted on JIMENA's website, it actually had ten other co-signatories, all California-based Sephardic/Mizrahi Jewish organizations including five synagogues. They go unmentioned in Kirk's essay (are they "explicitly" Zionist too -- whatever that means?). By comparison, in the next paragraph Kirk contrasts JIMENA's letter with "others [who] trace the difficulty of imparting Mizrahi history to Zionism itself." The link goes to an essay hosted by Jewish Voice for Peace (a far more "explicitly" anti-Zionist organization than JIMENA is "explicitly" Zionist) and was signed by two people, one of whom lives in Indiana. Nonetheless, Kirk spends roughly twice as much time on (and extends much more sympathy to) the analysis of this duo. That later in the essay she quotes a proponent of the draft ethnic studies curriculum complaining about "tokenizing" is more than a little rich.

On the California Ethnic Studies Controversy

Soon, if you haven't already, you will likely hear of controversies relating to the draft model ethnic curriculum guidelines recently promulgated by the California Department of Education. The LA Times recently editorialized against them as a jargon-laden PC smorgasbord, and much of the Jewish community has also rallied against the curriculum's almost complete exclusion and erasure of Jews, Jewishness, and antisemitism (alongside its promotion of BDS). The California Legislative Jewish Caucus released a letter expressing its deep concerns with the curriculum, including the somewhat explosive allegation that the omission of Jews was not a mere oversight but rather was "intentional" on the part of the curriculum drafters and reflective of their particular "political bias".

There's also a related movement by the California Middle Eastern Jewish community, led by JIMENA, that is protesting against the specific omission of Middle Eastern/Mizrahi Jews from the "Arab American Studies" curriculum (see their "call to action").

The public comment period remains open; I actually submitted comments several days ago. Mine focused on the Mizrahi Jewish issue; while I was in conversation with JIMENA on this question, my comments were my own and submitted in my personal capacity.

Anyway. In an undoubtedly futile effort to contextualize this controversy, which I am sure will soon explode into the press as "the Jews vs. Ethnic Studies!", I offer the following quick thoughts:

• None of the major interventions I've seen from the Jewish community have opposed the Ethnic Studies mandate passed by the California legislature. This is not a case of Jews opposing Ethnic Studies; "the Jews vs. Ethnic Studies" frame, tempting as it is, is incorrect. 
• If anything, this is a case of Jews seeking inclusion within Ethnic Studies. Their objection is rather that the draft curriculum erases Jews from the Ethnic Studies pantheon -- an erasure that, if the CLJC letter is correct, was not an oversight but rather malicious in character. 
• The most unifying "ask" by the Jewish intervenors has been to ensure that antisemitism and Jewish ethnic identity gets its fair share of attention within the Ethnic Studies curriculum, whether it is in a model course of its own or at the very least due attention in the draft "survey" course.
• That this is a call for inclusion, not exclusion, is even more important to stress in the Mizrahi Jewish case. Jews from places like Iraq, Morocco, Tunisia, and Egypt have every right to be included in an "Arab American Studies" curriculum; that curriculum is as much theirs as it is anyone else's. The assumption that their objections come "from the outside" is a form of antisemitic otherization, nothing more.
• In the wake of the debate over H. Res. 246, I have a sneaking suspicion that we're going to see some quick pivots from "if government is allowed to express its negative opinion of BDS in a non-binding resolution, free speech in America is dead!" to "if government doesn't explicitly endorse BDS in its K-12 model curriculum, free speech in America is dead!" Maybe I'm too cynical. But we'll see.

If you want to offer your own comments, you can download the form here. I suggest reading JIMENA's call to action for some suggested do/don'ts so you can understand what the community does and does not want from its allies on this issue (DO: "Be respectful – no bashing Ethnic Studies"; "Share how the Model Curriculum personally impacts you as a student, parent, educator, or concerned Jewish resident of California." DON'T: "Attack the State of California or the Board of Education for passing legislation requiring the State to implement Ethnic Studies Curriculum"; "Attack state officials or communities referenced in the curriculum – such as Palestinians, Arabs or Muslims.").

Call for Papers: Afro-Asian American Studies Conference 2011

An old friend of mine whose currently a grad student at UPenn is helping organize Intersections: A Conversation between African American and Asian American Studies.

In the past century, key political moments have brought together Africans, Asians, and members of their respective diasporas in the Americas. Events such as the Pan-African Conference of 1900, the Bandung Conference of 1955, and the American ethnic nationalist movements of the 1960s and 70s instigated a discourse on the generative potential of Afro-Asian and Afro-Asian American connections. In recent years, an increasing body of scholarship has addressed and theorized this history of contact, critically assessing as well as extending it to include events ranging from the antebellum debates over coolie labor to the 1992 LA riots. As graduate students and scholars in African American and Asian American studies, how might this comparativist trend inform the work we do within our respective disciplines? This conference seeks to center this question by calling for papers that either explicitly theorize connections or cover themes that are central to both disciplines (such as migration/diaspora, labor/slavery, legal racialization, etc). While we invite papers that specifically illuminate Afro-Asian American intersections, we also invite abstracts that are rooted in either Africana or Asian American studies. Through this call for both papers and people, we intend to contribute to the critical conversation by opening a space to map out and create connections between African American and Asian American studies.

The conference will be from November 18-19, 2011 (paper proposals due June 1), and it is grad student-friendly (I'm assured that includes law students, kids!).

Real Posts Mean a Real Roundup

Hey, I wrote three actual posts today, so back off! 

 

* * * 

Jon Chait blows the lid off Matt Yglesias' absurdly vague smear re: the meaning of Goldstone's past collaboration with South Africa's apartheid regime.

Feel good story about Gaza surfers.

Proponents of an anti-Israel boycott sure are attracted to conspiracy (see also). 

Margaret Atwood and Amitov Ghosh had a lovely acceptance speech for their joint receipt of the Dan David Prize.

Arizona just passed a bill targeting ethnic studies courses, on the grounds that they may promote "ethnic solidarity" (which is "just like the old South", according to the state schools chief, who perhaps is a few years short of schooling himself).

You know what happens when you allow gay marriage? Gays get married.

Once again, for many conservatives qualities associated with American Jews make one automatically an inauthentic American.

In related news, John Cole is collecting the latest additions to the constitutional qualifications for a SCOTUS justice.