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.

Commenting on the hearings of the House Committee on Education and the Workforce on Tuesday about anti-Semitism on college campuses, and the dismaying testimony of three university presidents, Jonah Goldberg writes:

If some retrograde poltroon called for lynching black people or, heck, if they simply used the wrong adjective to describe black people, the all-seeing panopticon would spot it and deploy whatever resources were required to deal with the problem. If the spark of intolerance flickered even for a moment and offended the transgendered, the Muslim, the neurodivergent, or whomever, the fire-suppression systems would rain down the retardant foams of justice and enlightenment. But calls for liquidating the Jews? Those reside outside the sensory spectrum of the system.

It’s ironic that the term colorblind is “problematic” for these institutions such that the monitoring systems will spot any hint of it, in or out of the classroom (or admissions!). But actual intolerance for Jews is lathered with a kind of stealth paint that renders the same systems Jew-blind.

I can understand the predicament. The receptors on the Islamophobia sensors have been set to 11 for so long, a constituency has built up around it. This constituency—which is multi-ethnic, non-denominational, and well entrenched among students, administrators, and faculty alike—sees Israel and the non-Israeli Jews who tolerate its existence as an affront to their worldview and Muslim “identity.” . . . Blaming the Jews for all manner of evils, including the shortcomings of the people who scapegoat Jews, is protected because, at minimum, it’s a “personal truth,” and for some just the plain truth. But taking offense at such things is evidence of a mulish inability to understand the “context.”

Shocking as all that is, Goldberg goes on to argue, the anti-Semitism is merely a “symptom” of the insidious ideology that has taken over much of the universities as well as an important segment of the hard left. And Jews make the easiest targets.