Gil Anidjar, serial liar

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Gil Anidjar

Yesterday we met Gil Anidjar, a professor at Columbia University who’s famous for his so-called “Hate” course. In 2005, Hugh Fitzgerald wrote that the “Hate” course was about two things. First, Europe’s creation of “the Other” in two forms, Arab and Jew. Second, Europe’s persecution of “inoffensive Arabs” and Jews, which, in Anidjar’s view, is the root cause of all current tensions between those two groups. “In other words,” wrote Fitzgerald, “Jew and Arab are equally victims – not of each other, except insofar as each ‘creates’ the other in imitation of the ur-villain Europe, that has ‘created’ both Jew and Arab as the enemy. In Gil Anidjar’s world, European history is replete with hatred – equal hatred – and persecution – equal persecution – of the Jew and of the Arab. This equality in suffering is central to his world view.”

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Columbia University

As Fitzgerald pointed out, the only problem with Anidjar’s concept of Jews and Arabs as equal victims of European prejudice is outrageously ahistorical. The Jews, a non-violent people, were in fact unfair victims, subjected to more than a millennium of hatred and oppression while trying to live peaceful lives in the midst of European societies. By contrast, the Arabs, “or rather the Muslims,” were an outside force, an enemy, that persisted in waging war against Europe “until finally Muslim power came to an end in 1492” in Iberia and 1683 in the Balkans.

Fitzgerald reminds us, moreover, that “for a thousand years, Arab raiders went up and down the coasts, not only on the Mediterranean, but as far north as Ireland and Iceland, and razed and looted whole villages, and kidnapped…about 1 million white Europeans (and killed many more) who were taken back to North Africa, enslaved, and forcibly converted.” Jews did no such things, needless to say.

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Ramallah, West Bank

Fitzgerald writes that Anidjar “fails to understand the threat that Muslims continued to pose, for roughly a thousand years, through these raiding and slaving expeditions,” all of them “impelled by the doctrine of jihad-conquest that is in Qur’an, hadith, and sira.” During those thousand-odd years, while Muslims were aggressors, Jews were universally victims of aggression. In Europe, they were tormented and oppressed by Christians; in the Maghreb and the Levant, including their own Holy Land, Muslim armies conquered Jewish communities in the same way that they conquered Christian communities, subjecting the inhabitants to slaughter, enslavement, or the systematic subordinate status known as dhimmitude. Is Anidjar, as Fitzgerald suggests, unaware of all this? We suspect not. Anidjar, we believe, is fully aware of all this history, and has chosen to replace the historical facts with his own fantasies in order to present Christian Europeans exclusively as colonial oppressors, to present historical Jews as the victims solely of Christian Europeans, to present modern Jews as calculating characters who, in the name of self-preservation, have sold out their own heritage in order to identify with the Western imperialists, and to present Arabs and Muslims as pure victims, then and now.  

In short, Anidjar is selling an outrageous set of historical whoppers – in Fitzgerald’s words, “a fiction, an ideological hippogriff, created only so that ‘the Arab’ may claim for himself, at the hands of Europe, a false victimhood, based on the real victimhood of Jews.” It is this set of lies that Anidjar has made a career of spreading throughout his tenure at Columbia University. That his propagandizing should be allowed to go by the name of teaching is nothing less than a disgrace; and that any of this should be happening at what is widely considered a great American university all but beggars belief.

Gil Anidjar: Ph.D. in hate

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Gil Anidjar

Last week we med Hamid Dabashi, a professor of Iranian Studies at Columbia University who – well, just scroll down and you’ll see what he’s been up to over the years. Today we’re moving on to one of his colleagues in Columbia’s Department of Middle East and Asian Languages and Cultures (MEALAC). His name: Gil Anidjar.

Anidjar’s anti-Israel credentials are manifold. In 2009, he took part in a pro-Palestinian “teach-in” that called for “divestment from the Israeli occupation.” In 2014, he joined several other prominent professors of Middle Eastern Studies (including Dabashi) in pledging to boycott Israeli institutions of higher education.

From time to time, Anidjar has taught a course called “Hate.” The course’s premise is that European history can be understood as nothing more or less than a series of persecutions of “The Other,” notably Jews and Arabs, and that these persecutions are responsible for the hostility between those two groups.

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Columbia University

To analyze the relationship between Jews and Arabs in this manner, of course, is to reduce all relationships between non-Western cultures to – and to blame all the problems in those relationships on – Western imperialism and colonialism. This is, needless to say, a thoroughly ahistorical way of explaining the relationship of Jews and Arabs, or, if you will, Judaism and Islam. It erases the destructive role of violent Islamic conquest during the immediate post-Mohammedan era, which in today’s academy is (shall we say) an unwelcome topic, and replaces it with a generic, academically acceptable Orientalism on the part of Europeans.

Anidjar has also taught a class called “Semites: Race, Religion, Literature.” In it, he argues that Arabs are “the last Semites and the only Semites,” which is basically a slick way of trying to delegitimize Israel. Anidjar further argues that while Arab Muslims are still attached to their religion, Jews “have in fact become Western Christians,” and have thereby wiped out their own religious and ethnic identity – thus rendering them undeserving of their own nation.

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Jerusalem

What, then, to make of Israel? Isn’t it the ancient homeland of the Jews? Well, not as far as Anidjar is concerned. In his view, it’s nothing more or less than “a colonial enterprise, a colonial settler state.” In other words, an outpost of Europe, an inappropriate Western incursion into Arab territory.

By contrast, Anidjar fully rejects the idea that there’s anything whatsoever wrong with Islam: “Can anyone seriously claim,” he asks, “that the problem with Islamic countries is Islam?” While pressuring Columbia University to divest itself of any financial connections to Israel, Anidjar has urged his colleagues and students to align themselves more strongly with the Palestinian cause.

There’s more. In 2005, Hugh Fitzgerald wrote a savvy piece about Anidjar’s notorious “Hate” course. We’ll get to that tomorrow.

 

 

Downplaying jihad: Hamid Dabashi

This week our subject has been Hamid Dabashi, a Professor of Iranian Studies at Columbia University who is notorious for his anti-Semitism, anti-Americanism, and readiness to defend Islamic terrorism. We’ll wind up today with just a few representative items from recent years.

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Hamid Dabashi

In 2011, Dabashi condemned high-profile fellow Muslims and ex-Muslims who, living in the West, “inform…on their brothers and sisters…as a way of ingratiating themselves with their white masters.” He was referring to people like Ayaan Hirsi Ali and Ibn Warraq who “have undertaken their activities in the honorable name of defending human rights, women’s rights, and civil rights of Muslims themselves” but who in fact, he claimed, “have demonized their own cultures and societies” in order “to advance their careers” and thereby help “rationalize and justify US carnage in the Muslim world.”

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Mohsen Makhmalbaf

In 2013, Dabashi was one of many members of the Boycott, Divestment, and Sanctions movement who signed an open letter to exiled Iranian filmmaker Mohsen Makhmalbaf criticizing his participation in the Jerusalem International Film Festival, where he was to be awarded the Lifetime Achievement Award for Peace and Freedom. Three years earlier, Dabashi had published a book praising Makhmalbaf’s films. “We ask not only that Mr. Makhmalbaf stand with the Boycott, Divestment, and Sanctions Movement,” read the open letter, “but that he be a messenger of liberation for everyone, including both Palestinians and Iranians.”

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Cinnamon Stillwell

As Cinnamon Stillwell noted, this wasn’t the only open letter written in response to Makhmalbaf’s action: in fact, eighty Iranian academics and activists wrote in the Times of Israel praising Makhmalbaf’s “bravery for breaking the taboo of visiting the state of Israel and conveying the message of friendship between [the] Iranian people and [the] people of Israel.” As Stillwell noted, Dabashi is a film critic and self-described advocate of “art without border,” but for him apparently, “anti-Zionism trumps any alleged belief in the transcendance of art.”

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Clemens Heni

In 2015, Clemens Heni reported that Dabashi, after “a flurry of speaking engagements at German universities and organizations,” had “become the darling of German academe.” Explaining that “Germany is a hotbed of academic antisemitism, particularly in the fields of Islamic and Middle Eastern studies,” Heni observed that “Germans are particularly pleased with non-European scholars, such as Dabashi, who will defame Israel and downplay the crimes of the Holocaust.”’

In his 2015 book Can Non-Europeans Think? Dabashi promoted the idea “that Israel is committing an ‘incremental genocide’ of the Palestinians.” In fact the populations of Gaza and the West Bank are steadily climbing.

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Omar Mateen

After the jihadist Omar Mateen gunned down 49 people last year at a gay nightclub in Orlando, Dabashi responded by serving up a bunch of meaningless academic gibberish about “two people, Americans and Muslims, converging on the edges of their common destiny,” by equating “Islamophobia and homophobia,” and by trying to shift responsibility to the U.S. government for its invasing of Iraq. Dabashi argued that while there are “homophobic Muslims,” he added that there were also “homophobic Jews, homophobic Christians, homophobic Hindus, [and] homophobic atheists.” True, but what makes Islam different in this regard is that its scriptures contain passages calling explicitly for the murder of gay people and a great majority of its adherents refuse to distance themselves from those passages.

So it goes. And after all this, Dabashi is still poised comfortably on his perch at Columbia, shaping the minds of yet another generation of Ivy League students.  

 

Defending Ahmadinejad

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Mahmoud Ahmadinejad

Mahmoud Ahmadinejad, President of Iran from 2005 to 2013, called the Holocaust a “myth” and a “lie” and maintained that AIDS was a Western plot to destroy the Third World. He banned Western music from Iranian radio and TV and severely limited Internet access for most Iranian citizens. Even more than his predecessor, he cracked down on protests and tortured dissidents. He persecuted women and academics and forced scientists into retirement. Oh, and he promised to “wipe Israel off the map.”

On September 24, 2007, at the invitation of Columbia University’s then president, Lee Bollinger, Ahmadinejad delivered a speech at Columbia as part of its annual World Leaders Forum. While some members of the university community publicly criticized the invitation, others cheered Ahmadinejad on his arrival. For them, it appeared, hailing the Iranian leader was yet another way to express their contempt for then U.S. President George W. Bush.

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Lee Bollinger

Ahmadinejad’s speech received a mixed reception. Audience members laughed when he insisted that there were no gays in Iran, but applauded his negative remarks about Bush and the U.S. government and his insistence on the need to study “the root causes of 9/11.” The introduction to Ahmadinejad’s speech was given by Bollinger himself, who took the opportunity to call him “a petty and cruel dictator.” Bollinger may not have been the most hospitable of hosts, but his remarks were nothing less than factual.

But Hamid Dabashi, the Professor of Iranian Studies at Columbia whom we’ve been discussing this week, was outraged. Writing in the Egyptian newspaper Al-Ahran, he condemned Bollinger’s remarks in the harshest terms. Bollinger, he maintained, was a “white supremacist” whose remarks exuded “mind-numbing racism.” They echoed “the most ridiculous clichés of the neocon propaganda machinery, wrapped in the missionary position of a white racist supremacist carrying the heavy burden of civilizing the world.” They were, indeed, nothing less than examples of “propaganda warfare…waged by the self-proclaimed moral authority of the United States.”

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Hamid Dabashi

A columnist at the New York Sun suggested that Dabashi’s article was “perhaps the most severe public indictment yet of Mr. Bollinger’s behavior.” Judith Jacobson, a professor of epidemiology at Columbia, called Dabashi’s article “sheer demagoguery,” adding that “attributing President Bollinger’s remarks or behavior to racism is absurd.”

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Ward Churchill

Then along came Ward Churchill, a professor of ethnic studies at the University of Colorado at Boulder who attracted national attention in 2005 because of an essay in which he’d described those killed at the World Trade Center as “little Eichmanns.” Charged soon afterwards with plagiarism and other types of professional misconduct, he won support from fellow radical academics around the U.S. One of them was Dabashi, who in a published statement compared himself and other professors who had rallied around Churchill to the members of the slave army in the 1960 movie Spartacus who, when a Roman general demands that they identify their leader so that he can be executed, refuse to do so and instead stand up and say, one after the other, “I am Spartacus!” “Today,” wrote Dabashi, “every single professor teaching in the remotest parts of this country with an abiding conviction in the moral duty of democratic dissent is Ward Churchill. In the company of that magnificent chorus of hope for the democratic future of this country, I too am Ward Churchill.” Churchill was fired anyway.

Hating on Western culture: Hamid Dabashi

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Hamid Dabashi

This week we’ve been discussing Hamid Dabashi, a professor of Iranian Studies at Columbia University who has long been notorious for his vigorous defense of Islamic regimes and his pronounced anti-Israel bias.

In 2006, Dabashi took on the 2003 bestseller Reading Lolita in Tehran by Azar Nafisi. In an article for the National Post, Canadian journalist Robert Fulford wrote that Nafisi’s book “depicts literature as a liberating and healing force.” Originally a supporter of the Iranian revolution that overthrew the shah and installed the Ayatollah Khomeini in power, Nafisi turned against the new government when it turned out to be an oppressive theocracy that required her to wear the veil and forced her out of her professorship at the University of Tehran, where she taught English literature.

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Azar Nafisi

After she lost her job, Nafisi continued to teach privately at her home in Tehran. While bombs fell outside and the Ayatollah’s thugs carried out a brutal reign of terror, beating and torturing women who failed to knuckle under to the new rules, Nafisi secretly gathered around her a group of young women whom she introduced to such books as Wuthering Heights and Madame Bovary and Daisy Miller and Pride and Prejudice. In these books, as Fulford puts it, “they found a breath of freedom and a world where individualism was celebrated rather than damned.” The books “helped free their imaginations.”

Millions of readers around the world were moved by Nafisi’s book. “This book,” wrote the reviewer for Publishers Weekly, “transcends categorization as memoir, literary criticism or social history, though it is superb as all three…Lolita becomes a brilliant metaphor for life in the Islamic republic. The desperate truth of Lolita’s story is… the confiscation of one individual’s life by another, Nafisi writes.” In the New York Times, Michiko Kakutani called it “resonant and deeply affecting” and “an eloquent brief on the transformative powers of fiction – on the refuge from ideology that art can offer to those living under tyranny, and art’s affirmative and subversive faith in the voice of the individual.” Novelist Cynthia Ozick called it “glorious.” Salon called it “poignant” and “searing.”

readinglolitaintehranBut Dabashi did not find Nafisi’s book admirable. On the contrary: for him, it wasn’t an affirmation of women’s rights or individual liberty or the power of literature; it was a disgusting betrayal by Nafisi of her own people and a tribute to their former colonial masters. In an article for the Egyptian newspaper Al-Ahram, Dabashi compared Reading Lolita in Tehran to “the most pestiferous colonial projects of the British in India” and pronounced Nafisi an agent of colonialism. “Rarely,” he wrote, “has an Oriental servant of a white-identified, imperial design managed to pack so many services to imperial hubris abroad and racist elitism at home – all in one act.”

He even added: “To me there is no difference between Lynndie England and Azar Nafisi” – Lynndie England being a U.S. soldier stationed at Abu Ghraib prison in Baghdad who had become notorious for her abuse of inmates. As evidence of the repulsive nature of Nafisi’s book, Dabashi noted that it had won Bernard Lewis’s approval. Now, Lewis is perhaps the most distinguished living scholar of Islam in the world – but for Dabashi, he is “the most diabolical anti-Muslim neo-con alive.” (In fact, Lewis’s massive oeuvre attests to a great sympathy for Muslims as a people; to call him a “neo-con,” meanwhile, is anachronistic in the extreme, Lewis having formed his views on Islam decades before the “neo-con” movement even existed.)

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Robert Fulford

Fulford made an important point about Dabashi’s smear of Nafisi. “Like a Stalinist, he tries to convert culture into politics, the first step toward totalitarianism. Like the late Edward Said, he brands every thought he dislikes as an example of imperialism.” Fulford further observed that while “Nafisi believes that great novels heighten our sensitivity to the complexities of life and prevent us from ‘the self-righteousness that sees morality in fixed formulas,’” those novels had apparently never had such an impact on Dabashi.

More tomorrow.

Lies, bullying, and Jew-bashing: Hamid Dabashi

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Hamid Dabashi

In 2004, a Boston-based group called the David Project produced a 40-minute video, Columbia Unbecoming, in which fourteen Columbia University students and recent graduates recounted classroom encounters with anti-Israel “bias and intimidation” on the part of various faculty members in the Department of Middle East and Asian Languages and Cultures (MEALAC). Among the three professors who were considered most guilty of this offense was Hamid Dabashi, whom we met yesterday and who, as Israeli-British historian Ephraim Karsh later reported in Commentary, “was accused of, among other things, canceling classes to attend, and to permit his students to attend, a pro-Palestinian rally on campus that featured a call for Israel’s destruction.” In Dabashi’s view, wrote Karsh, “Israel not only has no legitimate place but can hardly be said to exist, except as an unnamed Dark Force.”

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Ephraim Karsh

In 2002, a Columbia University student named Aharon wrote an op-ed critical of Dabashi in the New York Post. Three years later, Dabashi claimed in a radio interview that he’d “stopped speaking publicly” after Aharon’s Post piece “because of a rash of threatening phone calls” that he had received from readers of it. During the radio interview, Dabashi played a recording of one of the phone calls, in which the caller said the following: “Mr. Dabashi, I read about you in today’s New York Post. You stinking terrorist Muslim pig. I hope the CIA is studying you so it can kick you out of this country back to some filthy Arab country where you belong, you terrorist bastard.” Aharon pointed out that three years earlier, in an article for the Times Higher Education Supplement, Dabashi had cited the exact same phone message. “This double use of the same call, years apart,” wrote Aharon,

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Edward Said

spurs several thoughts:

  1. It confirms my doubts about the onslaught of threatening calls he supposedly received due to my critique. The call he received is indeed vile and inexcusable, but it is not a threat. (Meaning, law enforcement would not find it actionable.)
  2. The recycling of this call years apart confirms how few calls he received – or why else would Dabashi keep coming back to the same old one?
  3. Dabashi falsely presented a call from 2002 as though it happened in 2005.
  4. His claim in the March 6, 2005, radio interview that he “has stopped speaking publicly” because of threatening phone calls is untrue. [Aharon proceeded to list several occasions since 2002 on which Dabashi had, indeed, given speeches in public.]
  5. Dabashi’s inability to get the facts of his own life correctly emulates his mentor, Edward Said, who famously lied about his childhood, as Justus Weiner so remarkably exposed in a September 1999 article, “’My Beautiful Old House’ and Other Fabrications of Edward Said.”

But all this is just prologue to Dabashi’s more egregious offenses. More tomorrow.

The Ivy League’s poisonous Iran apologist

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Low Library, Columbia University

Many of the useful stooges we’ve examined on this site have been university professors or – like the so-called “Cambridge spies” – have been radicalized while they were university students. As it happens, New York’s Columbia University has figured prominently in the annals of useful stoogery. And of all the departments at Columbia, the one whose faculty has, in recent times, arguably provided more instances of world-class useful stoogery than any other is the Department of Middle East and Asian Languages and Cultures, known familiarly as MEALAC. During the next couple of weeks we’ll meet some of the stars of that department.

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Hamid Dabashi

First up: Hamid Dabashi, now 65 years old. Born in Iraq, Dabashi was an undergraduate at the University of Tehran, earned a Ph.D. in the sociology of culture and Islamic studies from the University of Pennsylvania, and pursued a postdoctoral fellowship at Harvard University. He was a protégé of Edward Said, whose blanket indictment of Western scholars of Islam, Asia, and the Middle East as “Orientalists” incapable of shaking off colonial-era attitudes toward colonized peoples became dogma for experts in those areas of study. Now 65, Dabashi been at Columbia for many years, holding the title Professor of Iranian Studies and Comparative Literature.

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Edward Said

During his tenure, he’s made more than his share of highly charged remarks and racked up more than his share of controversies. He’s called Israel a “racist Apartheid state” and equated Gaza with Auschwitz. In 2004, a Columbia graduate named Scott Schonfeld who had been a student of Dabashi’s two years earlier told the New York Sun that Dabashi had canceled a class on Israeli Independence Day “so that the students could attend an anti-Israel demonstration.”

9-11-attackIn January 2005, reacting to the American response to 9/11, Dabashi told the New York Times that “these are the dark ages….This is not the United States I moved into in 1976. I don’t recognize it. I’m in sort of moral shock.” We’ve tried without success to find any example whatsoever of Dabashi expressing shock over Islamic terrorism – for example, over the train attack in Madrid that, only a few months before his comment to the Times, took the lives of 192 people. Nor did Dabashi seem to recognize that the repulsive remarks he made about Jews in an article published later in 2005 might plunge his own readers into a “sort of moral shock.” In the article he describes a visit to Israel, which he depicted as “a military base for the rising predatory empire of the United States” and a “miasmatic mutation of human soul into a subterranean mixture of vile and violence.” He painted a nightmare picture of Israeli streets full of soldiers “with very long machine guns hanging from their necks.” Ben-Gurion Airport? It was “a fully fortified barrack” where all and sundry were “treated like hazardous chemicals.” On the flight home, he was made “nauseous” by the sight of a Jewish mother and father and their five boys in yarmulkes. Once back in New York, he concluded that

Half a century of systematic maiming and murdering of another people has left its deep marks on the faces of these people…the way they talk, walk, the way they greet each other….There is a vulgarity of character of character that is bone-deep and structural to the skeletal vertebrae of its culture. A subsumed militarism, a systemic mendacity with an ingrained violence constitutional to the very fusion of its fabric, has penetrated the deepest corners of what these people have to call their “soul.” No people can perpetrate what these people and their parents and grandparents have perpetrated on Palestinians and remain immune to the cruelty of their own deeds.

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Jonathan Rosenblum

These lines might have been writing by Hitler himself. Quoting them, Jonathan Rosenblum wondered at the fact that “no one has suggested that Debashi might be fired or even reprimanded for speaking non-scientific nonsense” – even though an Ivy League professor who had written, say, “that black teenagers have distended ears from prolonged exposure to ghetto boomboxes held close to their ears, and wide lips from eating too many watermelons,” would surely have been “summoned for a disciplinary hearing and sensitivity training,” not to mention subjected to boycotts and sit-ins.

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Victor Luria

After the publication of Dabashi’s article on Israel, he received an email from a Columbia Ph.D. student, Victor Luria, a Romanian and a former IDF member. “I have rarely seen such a revolting excerpt of anti-semitism as your article in Al-Ahram,” wrote Luria, who is now a research fellow at Harvard Medical School. Instead of replying to Luria’s email, Dabashi forwarded it to Columbia’s provost, historian Alan Brinkley, as well as to other university officials, claiming that Luria’s remarks represented a threat to his physical safety and demanding that university security officers take “appropriate measures” against this “militant slanderer.” Brinkley refused, saying that Luria had made no threats against him.

More tomorrow.