Yitzḥak Gormezano Goren published his novel Alexandrian Summer in 1978, but it has only lately been translated into English. André Aciman reviews the novel, which is based on the author’s own childhood:

The military coup that was to overthrow King Farouk in 1952 and, with his ouster, eventually dissolve all remnants of multi-national life in Egypt, can only confirm the [narrator’s family’s] sense that life as they’d known it in Alexandria was fast coming to an end. Surging anti-Western and anti-Semitic rhetoric on the streets and in radio broadcasts had turned Egypt into a tinderbox that was to explode with the Suez Canal war of 1956, a war that proved disastrous to Egypt’s European community. French and British nationals were instantly expelled, their exodus immediately followed by the expulsion of the majority of Egypt’s 85,000 Jews, most of whose ancestors had been living along the Nile and its Delta for more than a millennium and long before the advent of Islam.

Alexandrian Summer is a nostalgic, farewell portrait of a world that was fast expiring but still refused to see that history had written it off. . . . This, after all, was a multi-ethnic, multi-religious, multi-sexual, multi-everything society where Coptic, Jew, Muslim, Catholic, and Greek Orthodox lived tolerably well together and where multilingualism was the order of the day. Everyone was part Levantine, part European, part Egyptian, and one-hundred-percent hodgepodge, just as everyone’s sentences were spiced with words and expressions lifted from French, Italian, Arabic, Ladino, Turkish, Greek, English, and whatever else came by. Tart-to-toxic bons mots in a mix of six to eight languages could singe you just enough to shake you up but without causing any damage. Similarly, the mix of populations was never perfect, and cultures and creeds jostled one another without scruple. There again, the tussling was amicable enough and never deadly. But no one was fooled for long.

While it is commendable that administrators of several universities finally called upon police to crack down on violent and disruptive anti-Israel protests, the actions they have taken may be insufficient. At Columbia, demonstrators reestablished their encampment on the main quad after it had been cleared by the police, and the university seems reluctant to use force again. The school also decided to hold classes remotely until the end of the semester. Such moves, whatever their merits, do nothing to fix the factors that allowed campuses to become hotbeds of pro-Hamas activism in the first place. The editors of National Review examine how things go to this point:

Since the 10/7 massacre, Columbia’s Jewish students have been forced to endure routine calls for their execution. It shouldn’t have taken the slaughter, rape, and brutalization of Israeli Jews to expose chants like “Globalize the intifada” and “Death to the Zionist state” as calls for violence, but the university refused to intervene on behalf of its besieged students. When an Israeli student was beaten with a stick outside Columbia’s library, it occasioned little soul-searching from faculty. Indeed, it served only as the impetus to establish an “Anti-Semitism Task Force,” which subsequently expressed “serious concerns” about the university’s commitment to enforcing its codes of conduct against anti-Semitic violators.

But little was done. Indeed, as late as last month the school served as host to speakers who praised the 10/7 attacks and even “hijacking airplanes” as “important tactics that the Palestinian resistance have engaged in.”

The school’s lackadaisical approach created a permission structure to menace and harass Jewish students, and that’s what happened. . . . Now is the time finally to do something about this kind of harassment and associated acts of trespass and disorder. Yale did the right thing when police cleared out an encampment [on Monday]. But Columbia remains a daily reminder of what happens when freaks and haters are allowed to impose their will on campus.