What Conservatives Misunderstand About Radicalism at Universities


Elite schools are floundering in their attempts to navigate the Israel-Palestine conflict because they have passed the better part of a decade making themselves political.

By Tyler Austin Harper

The Atlantic

October 18, 2023


Since William f. Buckley published God and Man at Yale—a best-selling book that criticized the “collectivist” sympathies of professors at Buckley’s alma mater—in 1951, conservatives have argued that prestigious American universities are hotbeds of dangerous Marxist brainwashing. Whether espoused by Buckley in the ’50s or by conservative firebrands today, the assertion that elite universities are sites of far-left indoctrination is and has always been a fantasy. The most popular major at Harvard, Yale, and many other supposedly leftist universities is economics—not exactly the subject of choice for aspiring anti-capitalists. At the University of Pennsylvania, 50 percent of graduating students take jobs in finance or consulting. The figures at other Ivies aren’t much lower. If these institutions are trying to produce Marxists, they are failing spectacularly.


Yet conservatives are right when they say that the Ivory Tower is a breeding ground for ideological extremism. The politics on offer at elite universities are not leftist in any substantive sense—at least if by “leftist” you mean redistributive—but they are radical. We might call it “corporate radicalism”: a political sensibility that blends what the late writer Mark Fisher derisively referred to as “capitalist realism”—the conviction that free-market neoliberalism is broken but that there is no better alternative so we might as well embrace it—with performative social justice that is as loud as it is toothless. Although academia has always been a haven for leftists, freethinkers, and creatives as well as crackpots, there used to be a kind of separation of church and state: Universities were refuges for radicals, but they were not themselves radical. (Consider the tensions between faculty and administrations during the campus protest movements of the 1960s.)


In recent years, however, college presidents, deans, and HR professionals have cribbed the language of edgy politics, openly framing their institutions and initiatives as aspirationally “anti-racist” and “decolonial” enterprises while welcoming “scholar-activists”: professors who see their research, political militancy, and pedagogy as mutually constitutive. You can see the fruit of this shift in a number of faculty members’ responses to Hamas’s attack on Israel earlier this month. Zareena Grewal, an American-studies professor at Yale, tweeted, “Settlers are not civilians,” implying that massacred Israelis couldn’t be considered innocent. She also asserted that a young Israeli engineering student who had been kidnapped during a massacre at a rave shouldn’t count as a noncombatant because she was “an IDF soldier/Israeli police officer.” (Grewal has since locked her Twitter account.) Tenured and tenure-track professors at prestigious research institutions hastened to remind their Twitter followers that “decolonization is not a metaphor.” The posts—dated the same day as Hamas’s attack—quite plainly implied that decolonization necessarily entails terroristic violence.


The situation has proved to be a fiasco for elite colleges and universities, opening a new front in the ongoing culture war in higher education. The tension bursting into view right now—between a majority of scholars, for whom “decolonization” means putting fewer white Europeans on their syllabi, and a small minority who believe it entails anything-goes violent revolution—is the unwelcome and unsurprising result of universities wanting to cosplay rebellion while still churning out Wall Street–executive alumni who will one day pad endowments that are larger than Israel’s annual defense budget.


In short, elite universities are in a bind, floundering in their attempts to navigate the Israel-Palestine conflict, because they have passed the better part of a decade making themselves political. If college presidents had not spent the past few years issuing watery, say-nothing statements about every crisis in current affairs, they would not now be expected to register their opinion on the conflagration in the Middle East. If they had not slapped the words decolonization and anti-racism on so many campus initiatives, they would not now be implicated as ideological co-conspirators every time one of their faculty members labels a terrorist attack “decolonization,” or whenever an “anti-racist” research institute is hit with a major scandal. And above all, if they had not indulged the preposterous notion that unpopular or even offensive ideas are a form of “violence” that their students must be protected from, they would not now look so hypocritical when members of their campus community voice enthusiasm for actual violence. If universities had been more circumspect in the past, they could credibly say that they believe in academic freedom—regardless of whatever administrators themselves may think of the ideas that their students and faculty champion—and leave it at that.


Instead, deluded into believing that the Ivory Tower could be both a site of social justice and a factory for finance bros, elite universities bit the poison apple of politics. Enter corporate radicalism.


I often describe myself as a “soft Marxist.” I say that because my politics slouch toward reformist social democracy, not revolutionary overhaul. But I am nonetheless a Marxist, because I hold the traditionally Marxist view that the ideas that dominate at a given place and time tend not to be the ideas of the working classes—the humble majority—but rather of the elites. “The class which is the ruling material force of society,” Karl Marx and Friedrich Engels declared, “is at the same time its ruling intellectual force.” Though the conservative accusation that prestigious universities are “culturally Marxist” is little more than a conspiracy theory, ironically, Marxism can help us understand the ideologies that prevail at these institutions.


From a Marxist perspective, there are only two possible explanations for the radical politics emerging out of Harvard and company: Either, against all odds, a genuinely revolutionary political project—decolonization, anti-racism, etc.—has been secreted out of the inner sanctum of the American elite to destabilize it from within, or these “radical” political ideologies are in fact little more than wallpaper serving the interests of the ruling class by morally laundering an education system that doles out advantages to the mediocre rich and then calls this process a “meritocracy.” Although miracles are certainly possible, history—and common sense—militates in favor of the latter.


This brings us back to that suddenly troublesome slogan—“decolonization is not a metaphor”—tweeted out by American academics only hours after Hamas militants gunned down men, women, and children in what we now know was the greatest loss of Jewish life on a single day since the Holocaust. That phrase is a reference to the title of a landmark work in decolonial theory, a celebrated 2012 article by Eve Tuck and K. Wayne Yang, who skewered the way mainstream progressives had co-opted the term decolonization and started using it as a catchall synonym for social justice. “The absorption of decolonization by settler social justice frameworks,” the pair observed, “is one way the settler, disturbed by her own settler status, tries to escape or contain the unbearable searchlight of complicity.”


Tuck and Yang argued that the impulse to turn decolonization into a metaphor for “things we want to do to improve our society and schools”—such as providing better mental-health care or adding Native authors to the English curriculum—allows good white liberals to alleviate their guilt. By making decolonization about everything except the actual repatriation of stolen land, “settlers” can rhetorically align themselves with Indigenous rights while retaining the spoils won by their colonizing ancestors. The stolen land, constantly acknowledged, never actually has to be given back. The problem for some in the decolonial-theory crowd is that decolonization is necessarily about repatriation.


And it is this fact that brings us to the ugly truth that we must reckon with if we are to fully understand the performative bloodlust currently issuing from a small cadre of American academics and activists. That truth is this: Few serious people in the United States actually advocate giving the land back to its own native tribes. The idea is both politically intractable and logistically tortuous to the point that the very notion is patently absurd.


Yet, rather than have a serious conversation about what can be done to improve the lives of Native Americans, who have been systematically mistreated by federal neglectenforced poverty, and drug addiction—and whose murders and disappearances typically fail to elicit even the barest theater of police investigation or journalistic curiosity—American academics and administrators at elite universities have instead taken to playacting metaphorical “decolonization” exercises. Of course, these exercises possess little political utility but great institutional utility: They serve to distract from the new science centers and gleaming football stadiums being built right on top of that stolen, un-decolonized land with all of that management-consultant-alumni money. Meanwhile, our more “radical” colleagues huff and puff and write articles filled with jargon that continue to indulge, implicitly or explicitly, the fantasy of a literal decolonization that will never come to pass in the U.S.


It is in light of the obvious impotence of American decolonization that we should interpret the enthusiasm of a handful of elite academics for Hamas’s recent attempt at “decolonization” via terrorism. Unlike the settling of the United States, the settling of Israel is both much more recent and—so the thinking goes—more susceptible to actual land-repatriation attempts, whether political or military. Decolonization can only be a metaphor in the United States, but perhaps it remains a literal possibility abroad—and from this darkling plain issues all the excitement. If tweedy Ph.D.s have to cheer the death of innocents to keep the rush of political possibility flowing, it must seem a small price—or at least one they don’t have to pay.


Meanwhile, conservatives are handed yet another win: Chris Rufo is already telling his followers, “Conservatives need to create a strong association between Hamas, BLM, DSA, and academic ‘decolonization’ in the public mind.” The inconvenient truth that the majority of academic “decolonization” discourse is either sober scholarship or toothless corporate university pablum—not a threat to anyone in either case—will not prevent the Rufo crowd from steering the narrative. Universities and academics, having spent the past decade branding themselves as radical agents of social change, will be taken by segments of the public at their word. The fact that the most “radical” thing such institutions have accomplished in the 21st century is hiking their tuition rates and plunging millions of Americans further into debt won’t prevent conservatives from leveraging the Israel-Palestine war to add fuel to the “cultural Marxism” fire. More grist for their defund-the-humanities mill.



So here we are. An American-studies professor at Yale gets to play armchair revolutionary for a weekend, tweeting “Settlers are not civilians” from the comfort and safety of New Haven, Connecticut, while a world away Jewish children are torn apart by terrorists and Muslim children are buried under rubble once more, in recompense. Now the future of Gaza, with a population of 2 million, hangs in the balance while Israel’s defense minister—in language far more dehumanizing than anything issued from the Ivy League—asserts, “We are fighting human animals and we are acting accordingly.”


“History repeats itself,” Marx famously observed, “first as tragedy, then as farce.” Yet in the case of the Israel-Palestine conflict, it appears that history repeats itself simply as tragedy, a tale of two peoples locked in a spiral from which there would seem to be no exit, as a minority composed of religious extremists on either side of a smart fence call for genocide, and as war, possessed as always of its own inertia, eats away at the horizon. Israeli eye for Palestinian eye. Israeli tooth for Palestinian tooth. And who would now say that decolonization is a metaphor? Certainly not the professor who will show up to class on Monday and teach decolonial theory to bored economics majors in need of one last humanities credit before they head off to McKinsey & Company, where they will manage, as the American elite always has, the class war at home and real wars abroad.


The Israel-Hamas War and Academia's Activist Problem - The Atlantic



March 19, 2025
By Gabriel Russ-Nachamie ’27 and Stephen Walker ’26 The Davidsonian March 19, 2025 Davidson’s public commitment to free expression is admirable, but recent anti-speech actions by the College contradict its guarantees to students and set dangerous pro-censorship precedents. This paradox threatens to stifle the open discourse we as a community all grow and benefit from. For context, a 2021 press release announcing Davidson’s commitment to freedom of expression states the College intends “to build a culture where everyone can participate and be heard” and acknowledges that “freedom of expression can’t exist when some people are barred from the conversation” solely on account of allegations that their speech is seen as wrong or offensive. Davidson’s pledge in the free expression statement itself commits the College to upholding protections of student expression for all because “Dissenting voices cannot and should not be censored.” Recent actions against the College Young Americans for Freedom (YAF) chapter and its president, Cynthia Huang ‘25, threaten to undo these efforts in ways harmful to each and every one of us. In a letter published by YAF’s Davidson chapter, the College accused Huang of “Harassment” for publishing political content online and distributing pamphlets that “allegedly includes misinformation” promoting “Islamophobia” and “Transphobia” that made students report feeling “threatened and unsafe on campus.” Davidson offered to “resolve” the matter by forcing Huang to either admit responsibility for the alleged violation and agree to an “Accountability Plan” demanding action to avoid further sanction or a “Code of Responsibility Council Hearing,” which is reserved for actions constituting “serious prohibited conduct in a single incident or a persistent pattern of less severe prohibited conduct,” according to Davidson’s student handbook. The content that triggered this response was political material responding to ideas and policies the YAF chapter disagreed with. It is wrong to classify disagreement as harassment simply because the disagreement “offended” students. The content in question was meant to spark discourse surrounding certain political policies and ideologies. According to Davidson’s own standards, this content should be protected speech. The content that Huang faces potential sanctions for did not explicitly or implicitly promote any action against specific people or groups on account of their identities. For example, the pamphlet from YAF notes the link between Islamic fundamentalist theology and Hamas. However, this is not “Islamophobic” but a historical and scholarly argument about justifications of violence that rely upon religious interpretations. In fact, Hamas is an acronym that stands for the “Islamic Resistance Movement” and the group uses Islamic theology to justify their actions. Discussing the impact of religion on violence, whether it be Christianity, Judaism, or Islam, is protected speech and not bigotry. The club did not in any way target students and the material was freely available for anyone to engage with or ignore. Serious political disagreement on issues always has and will continue to offend individuals who dislike competing opinions. However, a small group of students being “offended” never justifies institutional backlash against political speech. We are not the only individuals or groups concerned about this restriction on speech. The Foundation for Individual Rights and Expression (FIRE), a nonpartisan national organization dedicated to protecting free speech for all Americans, recently sent a letter to President Doug Hicks ‘90. FIRE urged Davidson to drop the charges against the YAF chapter and change its policies to align with the Chicago Principles of free speech, commonly known as the Chicago Statement which Davidson has allegedly committed to upholding. Adjudicative bodies should not base their decisions purely on perceptions motivated by personal feelings and biases. These actions by the college against YAF risk violating Davidson’s commitment to ensuring free speech and robust debate among students. No threats or harassment against students were included in YAF’s content, and anybody who does not like what they have to say is not being forced to engage with their content in any way. The only discernible motivation for going forward with sanctions is that YAF is a political minority that has questioned political orthodoxies in a way that is upsetting to others. The College’s Commitment to Freedom of Expression was made to protect this type of conduct. The Commitment directly states, “Davidson College’s fundamental commitment is to the principle that debate, discussion, and deliberation may not be suppressed because the ideas put forth are thought by some or even most members of the college community to be offensive or unwise.” Sanctioning YAF for political arguments violates our rights as students and has dangerous implications. The aforementioned press release announcing Davidson’s commitment identifies “self-censorship” as a problem for Davidson and a motivator for its creation of the Commitment to Freedom of Expression statement. When students see that the only person who has spoken out against the majority in a political debate is facing sanctions because others did not like the content that student shared, said administrative action sends a message that dissent is unacceptable. This potentially triggers more self-censorship among all those who may disagree with this and countless other political ideas. As the presidents of the Davidson College Republicans and the Davidson College Libertarians, we stand for the free speech rights of all Davidson students. As a leading liberal arts school receiving taxpayer dollars, Davidson has publicly committed itself to upholding free speech rights for students and faculty. We call on the College to uphold its proclaimed principles and reject punishing students and political clubs for speech that some might disagree with or find offensive. We call on the College administration to change the Code of Responsibility to align with the Chicago Statement, as FIRE argued is crucial for Davidson in its letter to President Hicks. Finally, we firmly reject the anti-intellectual, adolescent mindset that has motivated the support for YAF’s censorship. Unwillingness to coexist with peers you may disagree with is unbecoming of students at such a prestigious institution like Davidson. You can’t take away your peers’ rights just because people’s feelings are hurt. Gabriel Russ-Nachamie ‘27 is an economics and mathematics double major from Lincolnton, NC and can be reached for comment at garussnachamie@davidson.edu. Stephen Walker ‘26 is a political science and English double major from Philadelphia, PA and can be reached for comment at stwalker@davidson.edu. https://thedavidsonian.news/1063/perspectives/davidson-college-republican-and-davidson-college-libertarian-presidents-we-stand-for-free-speech-at-david son/
February 26, 2025
"I shared this note with the Washington Post team this morning:"
February 26, 2025
By James (Jim) Martin '57 The Davidsonian February 26, 2025 As a loyal alumnus, I love Davidson College. There are few things here that I don’t love. Perhaps you feel the same, for similar or different reasons. While privileged to teach chemistry here for twelve years, I got into politics as a Mecklenburg County Commissioner. For five decades since retiring from the faculty to become a member of the US Congress, I followed Davidson mostly in passive ways. My annual giving was modest until I was in a position to increase my donation and deliver a significant gift from Duke Energy while on its Board. This and generous friends endowed Professor Malcolm Campbell’s multidisciplinary Genomics Program and a chair in chemistry honored to support Professor Erland Stevens. While Governor of North Carolina, I received an honorary degree and spoke at graduation. All this is a self-aggrandizing way to say I’m part of Davidson College and fully committed to helping it become the best it can be. This was tested when our Trustees decided that the President and the majority of Trustees need no longer be Christian. I joined eleven other former Trustees in a statement objecting to what we believed would undermine Davidson’s tradition and Statement of Purpose. This angered some alumni, especially recent graduates. You might be amused at how many defended the change simply by denouncing us as “old white men.” This trifling trifecta of accursed identity was true, but ignored thoughtful reasoning. This drew me to an even smaller, unofficial group of concerned alumni, Davidsonians for Freedom of Thought and Discourse ( www.dftdunite.org ). Since 2018, its founders had petitioned Davidson College to adopt the Chicago Principles on Freedom of Expression. Pleading from a conservative viewpoint, they got little respect. Even with support from hundreds of alumni representing a wider range of interests, ages and viewpoints, DFTD continued to be disregarded. In 2021, President Carol Quillen heeded a similar appeal from several faculty members, whose interests weren’t aligned with ours. She appointed me to a group of six chaired by Professor Issac Bailey to compose a Davidson vision for academic freedom of expression reflecting Davidson’s commitment to ideals of diversity. The resulting document containing every element of the Chicago Principles was deferred until the arrival of new President Doug Hicks. With his calm inspiration, earnest discussions among faculty won growing acceptance. In early 2023, “Davidson’s Commitment to Freedom of Expression” was affirmed by a nearly unanimous vote. DFTD found ways to support greater diversity of viewpoints on campus. A student chapter of Free Speech Alliance was founded and DFTD was pleased to provide funding for their and others’ invited speakers. This led individual students to entrust us with suspected violations of their academic freedom. Most alarmingly, we heard about several dozen academic courses with syllabi requiring students to confess themselves “oppressors,” repent and atone . . . religious conditions irrelevant to the subject matter. Ironically, DEI is Latin for “gods.” We learned from other students about an astonishing “mandatory” order that all Davidson athletes attend a one-sided, provocative documentary entitled, “I’m not Racist…am I?” Its message? If you are white, you are racist. If you’re non-white, you can’t be racist. Melanin matters. While we don’t object to anyone studying such controversial notions, we protested the coercive way highly partisan objectives were imposed as a condition for participating. After several months with no assurance that our concerns were taken seriously, we reported this to our subscribers. Our purpose was to bring about a remedy, not punish or accuse any individual as was making national headlines at other schools. We figured some may have felt they were doing what was expected of them. One of us mentioned this campus issue in an interview on Fox News. This exploded into far wider circulation than we had foreseen or intended. Faculty and administration were flooded with vile communications from hundreds of anonymous individuals. At the time, this threatened to damage the reputation of Davidson College as well as DFTD, likely among opposing factions. I see no consequent injury against the College today, and DFTD’s standing has become more respected or tolerated even among some who dispute us. We made a point to welcome Dr. Chloe Poston as DEI Vice President at Davidson. She listened to our encouragement to explore ways to reform those abuses. Was it fair, in the cause of including diversity, to blame students for past discriminatory practices for which they bore no personal responsibility? We were pleased to discover, not long after the fall term began, that every course whose syllabus had defamed students as “oppressors” had dropped the insulting indoctrination. To us, this was good news, reflecting a less divisive and more welcoming attitude on campus. We commend those among faculty, administration, and students whose thoughtful contributions led to these corrections. Other reforms may need attention. Do any departments still require DEI allegiance in ways that filter out conservative scholars? Do students or faculty still feel intimidated to self-censor their thoughts and questions? Will Davidson adopt institutional neutrality for ideological controversies? There’s now the question whether Davidson‘s more welcoming, less doctrinaire approach to inclusion of a wider diversity of attributes, cultures and viewpoints will survive the national backlash against DEI. The federal government has declared a campaign to eradicate any trace of it. Among our DFTD membership we’ve learned to respect divergent views among friends, but I can tell you there is division over this. Some are convinced the same old divisive malpractices will simply be continued behind new titles, concealing the enforcement of identity politics. Others trust that Davidson’s new approach can be a positive model for others. Davidson can demonstrate a standard of healthier assurance that every student, without regard to their culture, religion, attitude, politics or appearance, will be genuinely welcomed and encouraged to grow intellectually, socially and spiritually. Large universities with massive DEI staffing must choose to fold or fight. If Davidson can restore diversity’s original ideals without the partisan excesses, other elite colleges might choose to defend this more sensible approach. The Davidsonian 2/26/25 by Davidsonian - Issuu
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