An education group makes plans to hold a workshop for its community on antisemitism from a framework of collective liberation; publicity goes out; and, before you know it, a right-wing organization (that has never actually seen the curriculum) is determined to get it cancelled. The firestorm is so intense that it’s hard to imagine that it’s about one workshop. The workshop in discussion is one we offer and facilitate at PARCEO, a resource and education center that works with a range of institutions to strengthen their work for justice. The scenario is one we have encountered on multiple occasions.
The accusations hurled at the workshop, its organizers, and those endorsing it: “I knew it would be antisemitic once I saw the word ‘collective.’” “The facilitators are pro-Palestine.” “The organization believes that criticism of Israel is not antisemitic.” “They are antisemites.” “They are antisemites.” “They are antisemites.”
To reiterate: The workshop being offered is on antisemitism! The topics cover what antisemitism is—historically and currently—and how it manifests in the U.S. today. Sections are included on Christian hegemony; on white nationalist antisemitism; on tropes and stereotypes; on conspiracy theories; on philosemitism. The voices of Jewish historians, educators, and scholars, along with many others, are integrated throughout the curriculum.
So what is actually going on? What, in fact, are the reasons there is so much venom and energy devoted to making sure these workshops don’t happen? Four interconnected reasons seem to be at play.
The first reason: In addition to a robust discussion of what antisemitism is, the curriculum also includes what antisemitism is not, distinguishing between antisemitism and criticism of, or opposition to, Israel or Zionism. Those wanting to shut down the curriculum reject any such distinction.
The workshop is attacked because it focuses on challenging antisemitism from a “collective liberation” framework. It seems just the name of the workshop is threatening.
This section of the workshop illustrates the ways that false charges of antisemitism are wielded to penalize and silence those standing with the Palestinian movement for justice. One example of how this plays out is through the International Holocaust Remembrance Alliance (IHRA) definition of antisemitism—in which 7 of its 11 examples of antisemitism are about criticism of Israel, not antisemitism. The IHRA definition is the gold standard of antisemitism definitions for these detractors.
Author Antony Lerman, in “Whatever Happened to Antisemitism,” couldn’t be clearer about the danger of these false definitions: “By falsely conflating anti-Zionism—a form of legitimate political discourse and belief—and antisemitism—a form of ethno-racial hostility and hatred—and calling it “new antisemitism” and codifying it in the form of the “IHRA working definition of antisemitism, antisemitism has been redefined to be what it is not.” He adds: “The conflation is false because, first, the root concept of ‘new antisemitism,’ that Israel is the ‘collective Jews’ among the nations, is a myth—a state cannot have the attributes of a human being. Second, it is a heretical corruption of Judaism because it entails an idolatrous deification and workshop of the state…”
The workshop points to other ways these false conflations are employed to further a particular agenda. For example, the Heritage Foundation’s Project Esther, a recently released right wing national strategy document, lays out a plan to supposedly combat antisemitism in the US. But by characterizing critics of Israel as “a global Hamas Support Network,” it’s clear its real aim is to destroy the Palestinian movement for justice and restrict activism against US policy more broadly.
Another example highlighted in the workshop is how, under the guise of fighting antisemitism, specifically on college campuses, Zionist groups (like those trying to get the workshop cancelled) are using Title VI of the Civil Rights Act to suppress pro-Palestine advocacy. Just a bit of background: Title VI, which prohibits discrimination in educational institutions, authorizes the Department of Education to investigate charges of antisemitism. That authority was expanded in 2019 when President Trump issued Executive Order 13899 directing that the DOE, in protecting against antisemitism, "consider" the IHRA definition. As a result, DOE investigations of antisemitism now include not only the classic examples of anti-Jewish bigotry, but anti-Israel protest as well. And President Trump ramped this up even more with his recent Executive Order, “Additional Measures to Combat Anti-Semitism,” that directs all agencies charged with enforcing Title VI to report to him within 60 days about what they are doing to address antisemitism. As if to underline his concern with protest that is critical of Israel, the Order refers specifically to complaints of antisemitism following “October 7, 2023.” So, again, we can see the ways that criticism of Israel and actual antisemitism become indistinguishable.
The second “problem” of the curriculum, for those opposing it, is that it rejects the essentialist view of antisemitism that is so central to many mainstream and right-wing Jewish organizations. This perspective understands antisemitism as eternal and never-ending. According to the eternalist perspective, antisemitism can’t be stopped and Jews are always under threat–it is “us” versus “them.”
A different perspective—which is the one adhered to in the workshops—understands antisemitism as historically contextual, emerging in different historical periods for different reasons and in relation to other forms of oppression. In other words, when understanding antisemitism and Jewish experience, context is critical.
These different understandings impact whether we see—and respond to—antisemitism in isolation (eternalist view) or, rather, in relationship to the societies and to other struggles against oppression. As Professor Barry Trachtenberg points out, “If one accepts antisemitism to be eternal, and not a consequence of social or historical factors, then it is a fact of life that will forever push Jewish people into defensive postures. It will make us more nationalist, more reactionary, more militaristic, and more closed off from the rest of the world.” We see this perspective in living color today as a number of Zionist organizations have unequivocally supported Israel’s genocide against the Palestinian people, (wildly!) positioning Israel as a victim and lamenting that nobody cares about the Jews (“us” versus “them”).
Next, the workshop is attacked because it focuses on challenging antisemitism from a “collective liberation” framework. It seems just the name of the workshop is threatening.
Challenging antisemitism necessitates a commitment to challenging all forms of racism and injustice.
The workshop’s emphasis on collective liberation reflects a deep commitment to the ways our different communities can act in solidarity with one another, as so many are. As we think more deeply about solidarities and what that tangibly looks like, we know that such injustices as Islamophobia, anti-Black racism, anti-Palestinian racism, and antisemitism must not be viewed as oppositional or isolated struggles, but, rather, the success in challenging each of these injustices requires a vision that is holistic and interconnected.
Those opposing the workshop believe that a collective liberation framework minimizes, even makes a mockery of, antisemitism. This perspective is rooted in the belief that antisemitism is exceptional, that is, it is separate from, and unrelated to, other struggles for justice. In fact, the concept of “collective liberation,” in their view, is yet another example of antisemitism.
We challenge this exceptionalism in our workshop with an excerpt from Professor Alana Lentin: “As I write in Why Race Still Matters (2020), the elevation of antisemitism as the racism above all racisms, and the contention that any discussion of the Shoah alongside other genocides renders it banal, constrains solidarity between Jews and other racialised people, thwarting a fuller understanding of race as a colonial mechanism and a technology of power for the maintenance of white supremacy.”
A framework rooted in collective liberation is essential in the fight against antisemitism and all forms of racism. After the shooting at the Tree of Life Synagogue, Rabbi Brant Rosen, reflecting on the sacred power of solidarities, said “Yes, among the many important takeaways from this terrible, tragic moment is the simple truth that we must never underestimate the sacred power of solidarity. Moments such as these must remind all targeted minorities that we are always stronger when we resist together.”
The amount of effort spent trying to get a simple workshop cancelled would just seem absurd if it weren’t so destructive and didn’t reflect a much deeper commitment by those opposing it to defend Israel's genocide, to attack anyone who speaks out as an antisemite, and to insure that those voices are not heard.
Finally, those trying to shut down the workshop are outraged that it is being facilitated by individuals who support justice for the Palestinian people. In the view of the workshop’s detractors, those facilitating the workshop (who, in fact, support Palestinian justice) are thereby automatically excluded from any authority to teach about antisemitism (and, even worse, proves that they are antisemites). What they are in fact saying is that if you care about anti-Palestinian racism, then you can’t care about antisemitism.
We turn that view on its head and say clearly that challenging antisemitism necessitates a commitment to challenging all forms of racism and injustice. And we know that solidarity, as articulated by community leader Sister Aisha Al Adawiya means: “Standing up for each other in a real authentic way. No cameras rolling. Just the human spirit calling on us to say, ‘This is not right and I have to say something’.”
The amount of effort spent trying to get a simple workshop cancelled would just seem absurd if it weren’t so destructive and didn’t reflect a much deeper commitment by those opposing it to defend Israel's genocide, to attack anyone who speaks out as an antisemite, and to insure that those voices are not heard. We know the attempts to silence and penalize those protesting across the country have tremendous repercussions; students, faculty, and other activists are being doxxed and punished, losing their jobs, being denied financial packages, and, more recently, facing threats of deportation—and all in the name of fighting antisemitism.
But the voices demanding justice will continue to reverberate and strengthen day by day despite these desperate attempts to shut them down.
