On May 17, 1954, a nervous 45-year-old lawyer named Thurgood Marshall took a seat in the Supreme Court’s gallery. The founder and director of the NAACP Legal Defense and Educational Fund hoped to learn that he had prevailed in his pivotal case. When Chief Justice Earl Warren announced the Court’s opinion in Brown v. Board of Education, Marshall could not have known that he had also won what is still widely considered the most significant legal decision in American history. Hearing Warren declare “that in the field of public education the doctrine of ‘separate but equal’ has no place” delivered Marshall into a state of euphoria. “I was so happy, I was numb,” he said. After exiting the courtroom, he joyously swung a small boy atop his shoulders and galloped around the austere marble hall. Later, he told reporters, “It is the greatest victory we ever had.”

For Marshall, the “we” who triumphed in Brown surely referred not only, or even primarily, to himself and his Legal Defense Fund colleagues, but to the entire Black race, on whose behalf they’d toiled. And Black Americans did indeed find Brown exhilarating. Harlem’s Amsterdam News, echoing Marshall, called Brown “the greatest victory for the Negro people since the Emancipation Proclamation.” W. E. B. Du Bois stated, “I have seen the impossible happen. It did happen on May 17, 1954.” When Oliver Brown learned of the outcome in the lawsuit bearing his surname, he gathered his family near, and credited divine providence: “Thanks be to God for this.” Martin Luther King Jr. encouraged Montgomery’s activists in 1955 by invoking Brown: “If we are wrong, then the Supreme Court of this nation is wrong. If we are wrong, the Constitution of the United States is wrong. If we are wrong, God Almighty is wrong.” Many Black people viewed the opinion with such awe and reverence that for years afterward, they threw parties on May 17 to celebrate Brown’s anniversary.

Over time, however, some began questioning what exactly made Brown worthy of celebration. In 1965, Malcolm X in his autobiography voiced an early criticism of Brown: It had yielded precious little school desegregation over the previous decade. Calling the decision “one of the greatest magical feats ever performed in America,” he contended that the Court’s “masters of legal phraseology” had used “trickery and magic that told Negroes they were desegregated—Hooray! Hooray!—and at the same time … told whites ‘Here are your loopholes.’ ”

[Read: The children who desegregated America’s schools]

But that criticism paled in comparison with the anti-Brown denunciation in Stokely Carmichael and Charles Hamilton’s Black Power: The Politics of Liberation two years later. They condemned not Brown’s implementation, but its orientation. The fundamental aim of integration must be abandoned because it was driven by the “assumption that there is nothing of value in the black community,” they maintained.

To sprinkle black children among white pupils in outlying schools is at best a stop-gap measure. The goal is not to take black children out of the black community and expose them to white middle-class values; the goal is to build and strengthen the black community.

Although Black skeptics of the integration ideal originated on the far left, Black conservatives—including the economist Thomas Sowell—have more recently ventured related critiques. The most prominent example is Marshall’s successor on the Supreme Court, Justice Clarence Thomas. In 1995, four years after joining the Court, Thomas issued a blistering opinion that opened, “It never ceases to amaze me that the courts are so willing to assume that anything that is predominantly black must be inferior.”

Desperate efforts to promote school integration, Thomas argued, stemmed from the misperception that identifiably Black schools were somehow doomed to fail because of their racial composition. “There is no reason to think that black students cannot learn as well when surrounded by members of their own race as when they are in an integrated environment,” he wrote. Taking a page from Black Power’s communal emphasis, Thomas argued that “black schools can function as the center and symbol of black communities, and provide examples of independent black leadership, success, and achievement.” In a 2007 opinion, he extolled Washington, D.C.’s all-Black Dunbar High School—which sent dozens of graduates to the Ivy League and its ilk during the early 20th century—as a paragon of Black excellence.

In the 2000s, as Brown crept toward its 50th anniversary, Derrick Bell of the NYU School of Law went so far as to allege that the opinion had been wrongly decided. For Bell, who had sharpened his skills as an LDF lawyer, Brown’s “integration ethic centralizes whiteness. White bodies are represented as somehow exuding an intrinsic value that percolates into the ‘hearts and minds’ of black children.” Warren’s opinion in the case should have affirmed Plessy v. Ferguson’s “separate but equal” regime, Bell wrote, but it should have insisted on genuine equality of expenditures, rather than permitting the sham equality of yore that consigned Black students to shoddy classrooms in dilapidated buildings. He acknowledged, though, that his jaundiced account put him at odds with dominant American legal and cultural attitudes: “The Brown decision,” he noted, “has become so sacrosanct in law and in the beliefs of most Americans that any critic is deemed wrongheaded, even a traitor to the cause.”

In her New Book, Integrated: How American Schools Failed Black Children, Noliwe Rooks adds to a growing literature that challenges the portrayal of the decision as “a significant civil rights–era win.” Rooks, the chair of the Africana-​studies department at Brown University, offers an unusual blend of historical examination and family memoir that generally amplifies the concerns articulated by prior desegregation discontents. The result merits careful attention not for its innovative arguments, but as an impassioned, arresting example of how Brown skepticism, which initially gained traction on the fringes of Black life, has come to hold considerable appeal within the Black intellectual mainstream.

As recently as midway through the first Trump administration, Rooks would have placed herself firmly in the traditional pro-Brown camp, convinced that addressing racial inequality in education could best be pursued through integration. But traveling a few years ago to promote a book that criticized how private schools often thwart meaningful racial integration, she repeatedly encountered audience members who disparaged her core embrace of integration. Again and again, she heard from Black parents that “the trauma their children experienced in predominantly white schools and from white teachers was sometimes more harmful than the undereducation occurring in segregated schools.”

[From the May 2018 issue: The report on race that shook America]

The onslaught dislodged Rooks’s faith in the value of contemporary integration, and even of Brown itself. She now exhibits the convert’s zeal. Brown, she writes, should be viewed as “an attack on Black schools, politics, and communities, which meant it was an attack on the pillars of Black life.” For some Black citizens, the decision acted as “a wrecking ball that crashed through their communities and, like a pendulum, continues to swing.”

Rooks emphasizes the plight of Black educators, who disproportionately lost their positions in Brown’s aftermath because of school consolidations. Before Brown, she argues, “Black teachers did not see themselves as just teaching music, reading, or science, but also as activists, organizers, and freedom fighters who dreamed of and fought for an equitable world for future generations”; they served as models who showed “Black children how to fight for respect and societal change.”

Endorsing one of Black Power’s analogies, she maintains that school integration meant that “as small a number as possible of Black children were, like pepper on popcorn, lightly sprinkled atop wealthy, white school environments, while most others were left behind.” Even for those ostensibly fortunate few flecks of pepper, Rooks insists, providing the white world’s seasoning turned out to be a highly uncertain, dangerous endeavor. She uses her father’s disastrous experiences with integration to examine what she regards as the perils of the entire enterprise. After excelling in all-Black educational environments, including as an undergraduate at Howard University, Milton Rooks became one of a very small number of Black students to enroll at the Golden Gate University School of Law in the early 1960s.

Sent by his hopeful parents “over that racial wall,” Milton encountered hostility from white professors, who doubted his intellectual capacity, Rooks recounts, and “spit him back up like a piece of meat poorly digested.” She asserts that the ordeal not only prompted him to drop out of law school but also spurred his descent into alcoholism. Rooks extrapolates further, writing:

Milton’s experience reflected the trauma Black students suffered as they desegregated public schools in states above the Mason-Dixon Line, where displays of racism were often mocking, disdainful, pitying, and sword sharp in their ability to cut the unsuspecting into tiny bits. It destroyed confidence, shook will, sowed doubt, murdered souls—quietly, sure, but still as completely as could a mob of white racists setting their cowardice, rage, and anger loose upon the defenseless.

The harms that contemporary integrated educational environments inflict upon Black students can be tantamount, in her view, to the harms imposed upon the many Black students who are forced to attend monoracial, woeful urban high schools. To make this point, Rooks recounts her own struggle to correct the misplacement of her son, Jelani, in a low-level math class in Princeton, New Jersey’s public-school system during the aughts (when she taught at Princeton University). She witnessed other Black parents meet with a similar lack of support in guiding their children to the academically demanding courses that could propel them to elite colleges. In Jelani’s case, she had evidence that teachers’ “feelings were hardening against him.” He led a life of relative safety and economic privilege, and felt at ease among his white classmates and friends, she allows, even as she also stresses that what he “experienced wasn’t the violence of poverty; it was something else equally devastating”:

We knew that poor, working-class, or urban communities were not the only places where Black boys are terrorized and traumatized. We knew that the unfamiliarity of his white friends with any other Black people would one day become an issue in our home. We knew that guns were not the only way to murder a soul.

Frustrated with Princeton’s public schools, Rooks eventually enrolled Jelani in an elite private high school where, she notes, he also endured racial harassment—and from which he graduated before making his way to Amherst College.

seven decades have now elapsed since the Supreme Court’s decision in Brown. Given the stubbornly persistent phenomenon of underperforming predominantly Black schools throughout the nation, arguing that Brown’s potential has been fully realized would be absurd. Regrettably, the Warren Court declined to advance the most powerful conception of Brown when it had the opportunity to do so: Its infamously vague “all deliberate speed” approach allowed state and local implementation to be delayed and opposed for far too long. In its turn, the Burger Court provided an emaciated conception of Brown’s meaning, one that permitted many non-southern jurisdictions to avoid pursuing desegregation programs. Rooks deftly sketches this lamentable, sobering history.

[From the May 2014 issue: Segregation now ...]

Disenchantment with Brown’s educational efficacy is thus entirely understandable. Yet to suggest that the Supreme Court did not go far enough, fast enough in galvanizing racially constructive change in American schools after Brown is one thing. To suggest that Brown somehow took a wrong turn is quite another.

Rooks does not deny that integration succeeded in narrowing the racial achievement gap. But like other Brown critics, she nevertheless idealizes the era of racial segregation. Near Integrated  ’s conclusion, Rooks contends that “too few of us have a memory of segregated Black schools as the beating heart of vibrant Black communities, enabling students to compose lives of harmony, melody, and rhythm and sustained Black life and dignity.” But this claim gets matters exactly backwards. The brave people who bore segregation’s brunt believed that Jim Crow represented an assault on Black life and dignity, and that Brown marked a sea change in Black self-conceptions.

Desegregation’s detractors routinely elevate the glory days of D.C.’s Dunbar High School, but they refuse to heed the lessons of its most distinguished graduates. Charles Hamilton Houston—Dunbar class of 1911, who went on to become valedictorian at Amherst and the Harvard Law Review’s first Black editor—nevertheless dedicated his life to eradicating Jim Crow as an NAACP litigator and Thurgood Marshall’s mentor in his work contesting educational segregation. Sterling A. Brown—Dunbar class of 1918, who graduated from Williams College before becoming a distinguished poet and professor—nevertheless wrote the following in 1944, one decade before Brown:

Negroes recognize that the phrase “equal but separate accommodations” is a myth. They have known Jim Crow a long time, and they know Jim Crow means scorn and not belonging.

Much as they valued having talented, caring teachers, these men understood racial segregation intimately, and they detested it.

In the 1990s, Nelson B. Rivers III, an unheralded NAACP official from South Carolina, memorably heaved buckets of cold water on those who were beginning to wonder, “ Was integration the right thing to do? Was it worth it? Was Brown a good decision?” Rivers dismissed such questions as “asinine,” and continued:

To this day, I can remember bus drivers pulling off and blowing smoke in my mother’s face. I can remember the back of the bus, colored water fountains … I can hear a cop telling me, “Take your black butt back to nigger town.” What I tell folk … is that there are a lot of romanticists now who want to take this trip down Memory Lane, and they want to go back, and I tell the young people that anybody who wants to take you back to segregation, make sure you get a round-trip ticket because you won’t stay.

Nostalgia for the pre-Brown era would not exercise nearly so powerful a grip on Black America today if its adherents focused on its detailed, pervasive inhumanities rather than relying on gauzy glimpses.

No one has pressed this point more vividly than Robert L. Carter, who worked alongside Marshall at the LDF before eventually becoming a distinguished federal judge. He understood that to search for Brown’s impact exclusively in the educational domain is mistaken. Instead, he emphasized that Brown fomented a broad-gauge racial revolution throughout American public life. Despite Chief Justice Warren formally writing the opinion to apply exclusively to education, its attack on segregation has—paradoxically—been most efficacious beyond that original context.

[From the October 1967 issue: Jonathan Kozol’s ‘Where Ghetto Schools Fail’]

“The psychological dimensions of America’s race relations problem were completely recast” by Brown, Carter wrote. “Blacks were no longer supplicants seeking, pleading, begging to be treated as full-fledged members of the human race; no longer were they appealing to morality, to conscience, to white America’s better instincts,” he noted. “They were entitled to equal treatment as a right under the law; when such treatment was denied, they were being deprived—in fact robbed—of what was legally theirs. As a result, the Negro was propelled into a stance of insistent militancy.”

Even within the educational sphere, though, it is profoundly misguided to claim that Black students who attend solid, meaningfully integrated schools encounter environments as corrosive as, or worse than, those facing students trapped in ghetto schools. This damned-if-you-do, damned-if-you-don’t analysis suggests an entire cohort stuck in the same boat, when its many members are not even in the same ocean. The Black student marooned in a poor and violent neighborhood, with reason to fear actual murder, envies the Black student attending a rigorous, integrated school who worries about metaphorical “soul murder.” All struggles are not created equal.

This article appears in the April 2025 print edition with the headline “Was Integration the Wrong Goal?”

In January, when the historian Avi Shilon returned to Columbia University from winter break, a thought coursed through his mind: If calm can take hold in Gaza, then perhaps it could also happen in Morningside Heights. Just a few days earlier, in time for the start of the semester, Hamas and Israel had brokered a cease-fire in their war.

Over the many months of that war, Columbia was the site of some of America’s most vitriolic protests against Israel’s actions, and even its existence. For two weeks last spring, an encampment erected by anti-Israel demonstrators swallowed the fields in the center of the compact Manhattan campus. Nobody could enter Butler Library without hearing slogans such as “Globalize the intifada!” and “We don’t want no Zionists here!” and “Burn Tel Aviv to the ground!” At the end of April, students, joined by sympathizers from outside the university gates, stormed Hamilton Hall—which houses the undergraduate-college deans’ offices—and then battled police when they sought to clear the building. Because of the threat of spiraling chaos, the university canceled its main commencement ceremony in May.

Shilon felt that the tamping of hostilities in Gaza made the moment ripe for the course he was scheduled to teach, “History of Modern Israel,” which would examine the competing Jewish and Palestinian narratives about his native country’s founding.

But Columbia soon disabused him of his hopes. About 30 minutes into the first session of his seminar, four people, their faces shrouded in keffiyehs, burst into his classroom. A protester circled the seminar table, flinging flyers in front of Shilon’s students. One flyer bore an image of a boot stomping on a Star of David; another stated, The Enemy Will Not See Tomorrow.

In the Israeli universities where Shilon had studied and taught, he was accustomed to strident critiques of the country. Sometimes he even found himself sympathizing with them. Taking up difficult arguments struck him as the way to navigate tense disagreements, so he rose from his chair and gingerly approached the protesters. “You’re invited to learn,” he told them.

But the protesters ignored him. As one held up a camera to film, another stared at it and delivered a monologue in which she described Shilon’s class—which had barely progressed beyond a discussion of expectations for the semester—as an example of “Columbia University’s normalization of genocide.”

After she finished her speech, the demonstrators left the room, but a sense of intrusion lingered. Columbia University Apartheid Divest, the umbrella group that organized protests on campus, posted a video of the action, with the caption: “We disrupted a zionist class, and you should too.” The university later offered to provide security for Shilon’s class because it couldn’t be sure if CUAD was bluffing.

Over the past two years, Columbia’s institutional life has become more and more absurd. Confronted with a war on the other side of the world, the course of which the university has zero capacity to affect, a broad swath of the community acted as if the school’s trustees and administrators could determine the fate of innocent families in Gaza. To force the university into acceding to demands—ending study abroad in Israel, severing a partnership with Tel Aviv University, divesting from companies with holdings in Israel––protesters attempted to shut down campus activity. For the sake of entirely symbolic victories, they were willing to risk their academic careers and even arrest.

Because the protesters treated the war as a local issue, they trained their anger on Jewish and Israeli students and faculty, including Shilon, some of whom have been accused of complicity with genocide on the basis of their religious affiliation or national origin. More than any other American university, Columbia experienced a breakdown in the fabric of its community that demanded a firm response from administrators—but these administrators tended to choke on their own fears.

Many of the protesters followed university rules governing demonstrations and free expression. Many others did not. Liberal administrators couldn’t or wouldn’t curb the illiberalism in their midst. By failing to discipline protesters who transgressed university rules, they signaled that disrupting classrooms carried no price. By tolerating professors who bullied students who disagreed with them, they signaled that incivility and even harassment were acceptable forms of discourse.

It was as if Columbia was reliving the bedlam of 1968, which included a student takeover of the university and scarred the institution for decades. And just like in the Vietnam era, the university became a ripe target for demagogues on the right, who are eager to demolish the prestige of elite higher education. And now that Donald Trump and his allies control the federal government, they have used anti-Semitism as a pretext for damaging an institution that they abhor. In the name of rescuing the Jews of Columbia, the Trump administration cut off $400 million in federal contracts and grants to the university. Trump officials then sent a letter demanding—as preconditions for restoring the funds—a series of immediate, far-reaching steps, including suspending and expelling Hamilton Hall protesters, producing a plan to overhaul admissions, and putting the school’s Department of Middle Eastern, South Asian, and African Studies under “academic receivership.”

Mark Rudd, president of Students for a Democratic Society, addresses students at Columbia University in May 1968. (Hulton Archive / Getty)

And in an attempt to suppress political views it dislikes, the administration authorized the unlawful detention of Mahmoud Khalil, an alumnus who helped organize campus protests, and sent federal agents to search two dorm rooms. Another graduate student, targeted by Immigration and Customs Enforcement, fled to Canada rather than risk apprehension. The Trump administration’s war on Columbia stands to wreck research, further inflame tensions on campus, and destroy careers—including, in a supreme irony, those of many Jewish academics, scientists, physicians, and graduate students whom the administration ostensibly wants to protect.

Trump’s autocratic presence unbalances every debate. But just because his administration is exploiting the issue of anti-Semitism does not mean that anti-Jewish activism is not an issue at Columbia. Somewhere along the way, one of the nation’s greatest universities lost its capacity to conduct intellectual arguments over contentious issues without resorting to hyperbole and accusations of moral deficiency.

On Israel, the issue that most sharply divides Columbia, such accusations took a sinister cast. Jewish students faced ostracism and bullying that, if experienced by any other group of students  on campus, would be universally regarded as unacceptable. It was a crisis that became painfully evident in the course of the war over Gaza, but it didn’t begin with the war, and it won’t end with it.

The story of American Jewry can be told, in part, by the history of Columbia’s admissions policy. At the turn of the 20th century, when entry required merely passing an exam, the sons of Jewish immigrants from Eastern Europe began rushing into the institution. By 1920, Columbia was likely 40 percent Jewish. This posed a marketing problem for the school, as the children of New York’s old knickerbocker elite began searching out corners of the Ivy League with fewer Brooklyn accents.

To restore Anglo-Saxon Protestant demographic dominance, university president Nicholas Murray Butler invented the modern college-application process, in which concepts such as geographic diversity and a well-rounded student body became pretexts to weed out studious Jews from New York City. In 1921, Columbia became the first private college to impose a quota limiting the number of Jews. (In the ’30s, Columbia rejected Richard Feynman, who later won a Nobel Prize in physics, and Isaac Asimov, the great science fiction writer.) Columbia, however, was intent on making money off the Jews it turned away, so to educate them, it created Seth Low Junior College in Brooklyn, a second-rate version of the Manhattan institution.

Only after World War II, when America fought a war against Nazism, did this exclusionary system wither away. When I attended Columbia for four blissful years, a generation or so ago, the school was a Jewish wonderland, where I first encountered the pluralism of American Jewish life. I became friends with red-diaper babies, kids raised in Jewish socialist families. I dated an Orthodox woman who had converted from evangelical Christianity. Several floors of my dorm had been nicknamed Anatevka, after the shtetl in Fiddler on the Roof; they had kosher kitchens, and on the Sabbath, the elevators would automatically stop on each of those floors. I studied Yiddish with a doyenne of the dying Yiddish theater and attended lectures with Yosef Yerushalmi, one of the great Jewish historians of his generation. At Columbia, for the first time in my life, I felt completely at home in my identity.

I also imbibed the university’s protest culture: I briefly helped take over Hamilton Hall in the name of preserving the Audubon Ballroom, the Upper Manhattan site of Malcolm X’s assassination. Columbia wanted to convert the building into a research center. The leader of our movement, Benjamin Jealous, who went on to head the NAACP, was suspended for his role; I was put on probation.

Nostalgia, however, is a distorting filter. Long before the October 7 attack by Hamas on southern Israel that sparked the subsequent invasion of Gaza, there were accusations of anti-Semitism on campus. I tended to wish them away, but after the Hamas attack, the evidence kept walloping me.

Although protests against Israel erupted on many campuses after October 7, the collision between Zionists and anti-Zionists was especially virulent at Columbia. Less than a week after the attack, a woman was arrested in front of the library for allegedly beating an Israeli student who was hanging posters of hostages held in Gaza. (The Manhattan district attorney found that the woman hadn’t intentionally hit the student and dismissed the case after she apologized and agreed to counseling.)

Soon after the war in Gaza began, the Columbia Daily Spectator interviewed more than 50 Jewish students about their experiences: 13 told the student newspaper that they had been attacked or harassed; 12 admitted that they had obscured markers of their Jewish identity, tucking away Star of David necklaces and hiding kippot under caps to avoid provoking the ire of fellow students.

To Columbia’s misfortune, the university had a new president, Minouche Shafik, who’d arrived by way of the London School of Economics. Any leader would have been overwhelmed by the explosion of passions, but she seemed especially shell-shocked by the rancor—and how it attracted media, activists, and politicians, all exploiting the controversy for their own purposes. Panicked leaders, without any clear sense of their own direction, have a rote response: They appoint a task force. And in November 2023, Shafik appointed some of Columbia’s most eminent academics to assess the school’s anti-Semitism problem. (Shafik had hoped to have a parallel task force on Islamophobia, but Rashid Khalidi, a Columbia historian and the most prominent Palestinian scholar in the country, called the idea a “fig leaf to pretend that they are ‘balanced,’” and the idea never hatched.)

In “listening sessions” with students, task-force members heard one recurring complaint: that administrators were strangely indifferent to Jewish students complaining about abuse. Rather than investigating incidents, some administrators steered Jewish students to mental-health counseling, as if they needed therapy to toughen them up. Students who had filed official reports of bias with the university claimed that they’d never heard back. (To protect the privacy of listening-session participants, the task force never confirmed specific instances, but it deemed the complaints credible.)

Perhaps, early on, one could imagine benign explanations for the weak response. But in June, as the task force went about its investigation, The Washington Free Beacon reported on a series of text messages fired off by four Columbia deans as they attended a panel on Jewish life at Columbia. (A panel attendee who had sat behind one of the administrators had surreptitiously photographed the text thread over her shoulder.) Instead of sympathetically listening to panelists discuss anti-Semitism, the deans unwittingly confirmed the depth of the problem. These officials, whose role gave them responsibility for student safety, snarkily circulated accusations about the pernicious influence of Jewish power. “Amazing what $$$ can do,” one of the deans wrote. Another accused the head of campus Hillel of playing up complaints for the sake of fundraising. “Comes from such a place of privilege,” one of them moaned. After the Free Beacon published the screenshots, Columbia suspended three of the administrators. Not long after, they resigned.

A month later, at the beginning of the academic year, the task force published a damning depiction of quotidian student life. An especially powerful section of the report described the influence of Columbia University Apartheid Divest, the organizer of the anti-Israel protests. CUAD was a coalition of 116 tuition-supported, faculty-advised student groups, including the university mariachi band and the Barnard Garden Club.

CUAD doesn’t simply oppose war and occupation; it endorses violence as the pathway to its definition of liberation. A year ago, a Columbia student activist told an audience watching him on Instagram, “Be grateful that I’m not just going out and murdering Zionists.” At first, CUAD dissociated itself from the student. But then the group reconsidered and apologized for its momentary lapse of stridency. “Violence is the only path forward,” CUAD said in an official statement. That wasn’t a surprising admission; its public statements regularly celebrate martyrdom.

When groups endorsed CUAD, they forced Jewish students to confront a painful choice. To participate in beloved activities, they needed to look past the club’s official membership in an organization that endorsed the killing of Jews and the destruction of the world’s only Jewish-majority country.

According to the task force, complaining about the alliance with CUAD or professing sympathy for Israel could lead to a student being purged from an extracurricular activity. When a member of the dance team questioned the wisdom of supporting CUAD, she was removed from the organization’s group chats and effectively kicked off the team. A co-president of Sewa, a Sikh student group, says that she was removed from her post because of her alleged Zionism. In an invitation to a film screening, the founder of an LGBTQ group, the LezLions, wrote, “Zionists aren’t invited.”

I’m not suggesting that Jews at Columbia feel constantly under siege. When I gave a speech at the campus Hillel group last spring, many members, even some who are passionate supporters of Israel, told me that they are happy at Columbia and have never personally experienced anything resembling anti-Semitism. The pro-Palestinian encampments included Jewish protesters, some of whom received abuse from their fellow Jews. To the task force’s credit, its report acknowledges many such complexities, but it brimmed with accounts of disturbing incidents worthy of a meaningful official response. Unfortunately, that’s not the Columbia way.

Had I been wiser as an undergrad, I could have squinted and seen the roots of the current crisis. In the 1990s, Israel was a nonissue on campus: The Oslo peace process was in high gear, and a two-state solution and coexistence were dreams within reach. But the most imposing academic celebrity on campus was the Jerusalem-born Edward Said, a brilliant professor of literature, who had served as a member of the Palestine Liberation Organization’s legislative arm.

During my years at Columbia, Said, who was battling cancer, was a remote figure. A dandy who loved his tweeds and was immersed in the European cosmopolitanism that he critiqued, he taught only a course on Giuseppe Verdi and imperialism.

Still, he bestrode the university. His masterwork, Orientalism, was one of the few books by an active Columbia professor regularly included in the college’s core curriculum. That book, by the university’s most acclaimed professor, was also a gauntlet thrown in the community’s face. Said had convincingly illustrated how racism infected the production of knowledge in Middle Eastern studies. Even if scholarship paraded as the disinterested study of foreign cultures, it was inherently political, too often infected by a colonialist mindset.

To correct for that bias, admirers of Said’s book concluded, universities needed to hire a different style of academic, including scholars with roots in the region they studied, not just a bunch of white guys fascinated by Arabs. The Middle Eastern–studies department filled with Said protégés, who lacked his charm but taught with ferocious passion. Because they were unabashed activists, these new scholars had no compunction about, say, canceling class so that students could attend pro-Palestinian rallies.

Joseph Massad, a Jordanian-born political scientist who wrote a history of nationalism in his native country, became the most notorious of the new coterie soon after arriving in 1999. His incendiary comments provoked his ideological foes to respond with fury and, sometimes, to unfairly twist his quotes in the course of their diatribes. But his actual record was clear enough. Writing in the Egyptian newspaper Al-Ahram in 2003, he accused the Israelis of being the true anti-Semites, because they destroyed the culture of the Jewish diaspora; the Palestinians were the real Jews, he argued, because they were being massacred.

Violence, when directed at Jews, never seemed to bother him. This moral vacuity was on full display in the column he wrote in response to October 7, which he called a “resistance offensive,” for The Electronic Intifada, a Chicago-based publication aligned with the more radical wing of the Palestinian cause. His essay used a series of euphoric adjectives—“astonishing,” “astounding,” “awesome”—to describe Hamas’s invasion, without ever condemning, let alone mentioning, the gruesome human toll of the massacre, which included rape and the kidnapping of babies. In fact, he coldly described the towns destroyed by Hamas as “settler-colonies.”

Massad has long been accused of carrying that polemical style into the classroom. In the course description for a class called “Palestinian and Israeli Politics and Societies,” he wrote in 2002: “The purpose of the course is not to provide a ‘balanced’ coverage of the views of both sides.” On the one hand, that’s an admirable admission. On the other hand, Jewish students complained that he treated those with dissenting opinions as if they were moral reprobates, unworthy of civility.

In 2004, a pro-Israel group in Boston put together a low-budget documentary called Columbia Unbecoming, which strung together student testimony about the pedagogical style of Columbia’s Middle Eastern–studies program. To take two representative incidents: After an Israeli student asked Massad a question at an extracurricular event, the professor demanded to know how many Palestinians he had killed; a woman recounted how another professor, George Saliba, had told her not to opine on Israel-Palestine questions because her green eyes showed that she couldn’t be a “Semite.”

In response, Massad denied ever meeting the Israeli student; Saliba wrote that he didn’t recall the green-eyes comments and that the student might have misconstrued what he was saying. But Columbia’s then-president, Lee Bollinger, instantly recognized the problem and appointed his own task force to examine the complaints. But it would have taken more than a task force to address the underlying problem. The emerging style of the American academy, especially prevalent at Columbia, viewed activism flowing from moral absolutes as integral to the mission of the professoriat. But a style that prevailed in African American–studies and gender-studies departments was incendiary when applied to Israel. With race and gender, there was largely a consensus on campus, but Israel divided the university community. And as much as Bollinger professed to value dissenting opinions, his university was ill-equipped to accommodate two conflicting points of view. And the gap between those two points of view kept growing, as Said’s legacy began to seep into even the far reaches of Columbia.

If I were writing a satiric campus novel about Columbia, I would have abandoned the project on January 29. That’s the day the Spectator published lab notes for an introductory astronomy course, written by a teaching assistant, that instructed students: “As we watch genocide unfold in Gaza, it is also important to tell the story of Palestinians outside of being the subjects of a military occupation. Take 15 minutes or so to read through the articles ‘Wonder and the Life of Palestinian Astronomy’ and ‘In Gaza, Scanning the Sky for Stars, Not Drones.’ Remind yourself that our dreams, our wonders, our aspirations … are not any more worthy.” At Columbia, a student couldn’t contemplate the Big Dipper without being forced to consider the fate of Khan Yunis.

This was a minor scandal, but a representative one. Over the years, the subject of Israel became nearly inescapable at Columbia, even in disciplines seemingly far removed from Gaza. For a swath of graduate students and professors, Palestinian liberation—and a corollary belief that Israel is uniquely evil among nations—became something close to civic religion.

In 2023, at the School of Public Health, a professor who taught a section of its core curriculum to more than 400 students denounced Jewish donors to the university as “wealthy white capitalists” who laundered “blood money” through the school. He hosted a panel on the “settler-colonial determinants of health” that described “Israel-Palestine” as a primary example of a place where the “right to health” can never be realized. Several years ago, the Graduate School of Architecture, Preservation and Planning offered a class on “Architecture and Settler Colonialism” and hosted an event titled “Architecture Against Apartheid.”

By insisting that Israel is the great moral catastrophe of our age, professors and graduate students transmitted their passions to their classes. So it is not surprising that Jewish students with sympathy for Israel found themselves subject to social opprobrium not just from their teachers, but also from their peers. In its September report, the task force that Shafik had convened described the problem starkly: “We heard about students being avoided and avoiding others” and about “isolation and even intimidation in classrooms, bullying, threats, stereotypes, ethnic slurs, disqualification from opportunities, fear of retaliation and community erosion.” This was the assessment of Columbia professors, many of them unabashed liberals, who risked alienating colleagues by describing the situation bluntly.

Pro-Palestinian protesters march around Columbia in April 2024. (Michael M. Santiago / Getty)

In September, the task force presented its findings to Columbia’s University Senate, an elected deliberative body that brings faculty, administrators, and students into the governance of the institution. Its creation was a utopian response to the 1968 protests. But the senate session about anti-Semitism was a fiasco. Almost from the start, members began to attack the task-force report’s motives and methodology—even its focus on discrimination against Jews. “No such resources were put into covering anybody else’s subjective experience on this campus,” the English professor Joseph Slaughter said, “and I think that creates real problems for the community.” The hostility to the report wasn’t meaningless fulmination; it was evidence of how a large part of the faculty was determined to prevent the university from acknowledging the presence of anti-Jewish activity in the school.

No other university has a governance structure quite like Columbia’s, and for good reason. Most academics with busy lives want to avoid endless meetings with their colleagues, so most professors aren’t rushing to join the senate. In recent years, the senate has attracted those of an activist bent, who are willing to put up with tedium in service of a higher cause. Two members of the rules committee were allegedly part of a faculty contingent that stood guard around the encampments on the quad. They did so even though they had jurisdiction over potentially disciplining those protesters. As it happens, exceedingly few of the protesters who flagrantly disregarded university rules have suffered any consequences for their actions. Columbia didn’t impose discipline on students who stormed Hamilton Hall last spring—at least not until last week, amid Trump’s threat of drastic cuts to the university. But by then, a culture of impunity was firmly rooted.

Barnard College is integrated into Columbia, but it has its own set of rules, its own governance structure and disciplinary procedures. And it acted swiftly to expel two of the students who were in the group that burst into Avi Shilon’s class in January. (Columbia had suspended another participant, pending an investigation, and failed to identify the other.) For once, it felt as if the university was upholding its basic covenant with its students: to protect the sanctity of the classroom.

But instead of changing anyone’s incentives, Barnard’s hard-line punishment inspired protesters to rush Millbank Hall, banging drums and chanting, “There is only one solution, intifada revolution.” In the course of storming the building, they allegedly assaulted a Barnard employee, sending him to the hospital. For more than six hours, they shut down the building, which houses the offices of the administration, and left only after the college threatened to bring in the police and offered an official meeting with the protesters. But the possibility of police action wasn’t a sufficient deterrent, because a week later, two dozen protesters returned to occupy Barnard’s library.

In some deep sense, the university had lost the capacity to reassert control, let alone confront the root causes of the chaos. And looking back over the past few months, I see a pattern of events that, in some ways, is far more troubling than the encampments that received so many headlines. In November, protesters descended on the building that houses Hillel, the center of Jewish life on campus—its main purpose is to provide Jewish students with religious services and kosher food—and demanded that the university sever ties with the organization. The next month, a demonstrator marching up Broadway punched a kippah-wearing Jew in the face. In January, to memorialize the murder of a Palestinian girl, protesters filled the toilets of the School of International and Public Affairs with cement. Skewering two Jewish women affiliated with the school—its dean, Keren Yarhi-Milo, and an adjunct assistant professor at the school, Rebecca Weiner—they spray-painted the message “Keren eat Weiner,” with an image of feces.

All of this unfolded as the Trump administration launched an assault on higher education. But thus far, Columbia students haven’t bothered to protest that. Unlike Palestine, which for most students is a distant cause, the stripping of federal funding for the institution will ripple through the lives of students and faculty. But university activism has its sights obsessively locked on Israel.

That Trump assault on Columbia has now arrived, in the heaviest-handed form. Anti-Semitism on campus, a problem that merits a serious response, has been abused in the course of Trump’s quest to remake America in his image. Tellingly, the administration’s withholding of federal grants will fall hardest on the hard sciences, which are the part of the university most immune to anti-Semitism, and hardly touch the humanities, where overwrought criticisms of Israel flourish.

The indiscriminate, punitive nature of Trump’s meddling may unbalance Columbia even further. A dangerous new narrative has emerged there and on other campuses: that the new federal threats result from “fabricated charges of antisemitism,” as CUAD recently put it, casting victims of harassment as the cunning villains of the story. In this atmosphere, Columbia seems unlikely to reckon with the deeper causes of anti-Jewish abuse on its campus. But in its past—especially in its history of overcoming its discriminatory treatment of Jews—the institution has revealed itself capable of overcoming its biases, conscious and otherwise, against an excluded group. It has shown that it can stare hard at itself, channel its highest values, and find its way to a better course.