Endless expertise


Werner Ende (1937-2024), who passed away on August 6, was described in these words in an obituary by a former student, published in the Frankfurter Allgemeine Zeitung:

His students now work in intelligence services, media outlets, and universities: Werner Ende, who profoundly influenced modern Islamic studies in Germany, has passed away. 

In Germany, research into contemporary issues of the Middle East doesn’t have a long tradition. Philologists and cultural scholars were often too afraid of being co-opted for political purposes. For a long time, they preferred to focus on ancient manuscripts and retreat into the academic ivory tower. When the world became interested in the Islamic world after the Iranian Revolution of 1979, there was little from the Orientalist departments that could explain what was happening in neighboring regions. This has changed; today, Islamic studies as a branch of Orientalism is no longer seen as an obscure or irrelevant field. 

This shift is thanks in part to Werner Ende, a pioneer in modern Islamic studies.

It was this role that drew me to Ende, the German scholar with whom I had the closest relationship. By the time I met him in 1986, he had moved beyond his early work on Arab nationalist historiography to establish himself as a leading expert on Salafi Islam and Shi‘ism in its Arab contexts. Sunni-Shi‘ite polemics became his special field of interest, and he approached them from both sides with the factual and philological precision characteristic of the German scholarly tradition.

Like my mentor, Bernard Lewis, Ende insisted that the politics of Islamic movements could not be understood without a profound grasp of early Islamic history. Only Ende could explain, with absolute authority and clarity, how today’s Saudi-Iranian dispute over a cemetery in Medina encapsulated centuries of Wahhabi-Shi‘ite rivalry. His study of the Shi‘ites of modern Medina is a typical gem, all the more remarkable since, as he admitted, he had “not been able—and most probably never will be—to do research on the spot.” These deep dives into difficult texts revealed him as a virtuoso researcher, whose resourcefulness was truly astonishing.

In 1986, I went to Freiburg im Breisgau, where he held the chair in Islamic studies, to spend a month under his tutelage. Ende became my guide to many things that summer: the revival of the German Orientalist tradition after the devastation of the Second World War, Shi‘ism in Lebanon (where he had spent several years before that country’s civil war), and Wahhabi ideology. His tutorials over Kaiserstuhl wine atop Freiburg’s Schlossberg were unforgettable.

We stayed in touch; I last saw him over breakfast in Berlin in 2016. He had retired by then and moved to the reunited capital. (In his youth, he had lived in East Berlin near the Wall and escaped to the West in pursuit of freedom. Life under communism made him wary of all forms of indoctrination.) I last corresponded with him in 2023, when he told me he had fallen seriously ill and had returned to the care of family in Freiburg, where he passed away.

Ende was largely unknown outside the German-speaking world. He published some articles in English, but not a book (apart from two co-edited volumes), and he didn’t attend conferences in America. However, he exhibited a keen and mischievous curiosity about the battles over Middle Eastern studies across the Atlantic. While he kept his distance from the Arab-Israeli conflict, he did not distance himself from Israel or Israeli scholars. His most accessible summary of Sunni polemics against Iran’s revolution appeared (in English) in an Israeli conference volume—an article that is more relevant than ever today.

More important than international renown, he was a devoted mentor to many students, who attest to his lasting influence on their work and careers. They compiled a fine collected volume in celebration of his 65th birthday, the title of which takes on a different meaning today. It played on his name: Islamstudien ohne Ende (‘Islamic studies without end’). Now Islamic studies in Germany are without Ende, but hopefully not without his standards of rigorous scholarship.

In 1988, he reviewed my first book, Islam Assembled, published in 1986. I reproduce it at this link (translated from German) not because it flattered me. My book was a revised doctoral dissertation, and from my present perspective, I’m embarrassed by its flaws. It’s also true that by the time Ende wrote his review, we were already on friendly terms. But it reflected his generosity of spirit, and his emphases suggest why we connected. Rereading it now, almost forty years later, it strikes me as a model of how a senior scholar should review the work of a promising junior one. There is always fault to be found, but it should be weighed against the value of unqualified praise for someone launching a career. I shall always be grateful for his kindness.


Header image: Baqi‘ cemetery in Medina. Source: Wikimedia Commons.

Bernard Lewis: remade in America

Bernard Lewis: London years

“When newly-appointed Professor of Near Eastern Studies Bernard Lewis arrives in Princeton next Wednesday, his presence will make the university ‘the strongest school in Near East history in the country.’” Thus did the Daily Princetonian report Lewis’s arrival, expected on Wednesday, September 11, 1974, fifty years ago today.

The migration of historian Bernard Lewis from London to Princeton, and from Britain to America, changed the lives of many students, myself included. By some accounts, it changed the role of the United States in the Middle East. Whether it did so is a larger question for another time. But how the move came about is a smaller story worth telling in its own right, and on this anniversary, I’ll share just a bit of it.

Brain drain and gain

In the years following the Second World War, many British academics made the transatlantic move, accepting positions at American colleges and universities. It was a case of both push and pull. The war had left British higher education strapped for funds, while American academia was booming, fueled by the federal government and major foundations. The resources of Oxford or London paled in comparison to those of Harvard or Yale.

In 1961, an official British inquiry into the state of area studies (the Hayter Committee) painted a grim picture of “the drain of manpower to America”:

Scholars overseas are already receiving tempting offers from American universities…. The pressure on Great Britain has started and several key university teachers have now left for America. Recently 12 members of the staff of the School of Oriental and African Studies were under offer from American universities… At present the lure of posts in America arises as much from the better amenities, the larger libraries and the more generous funds for travel as from the cash salaries.

During these years, American universities expected their foreign recruits to be institution-builders, since so much had to be constructed from scratch. A prime example was Sir Hamilton Gibb, Lewis’s teacher, who in 1955 traded a chair of Arabic at Oxford for one at Harvard. At the age of 60, he assumed a heavy burden of teaching, administration, and fundraising. The general consensus was that Gibb did not succeed at Harvard; even an admirer admitted that “his administrative arrangements did not always have the results he intended.” While he mentored some notable students, he built nothing lasting and his research agenda suffered. “His own work had to be done in the intervals of teaching, administration, and acting as elder statesman.”

Lewis may have inferred from this precedent that an American appointment could lead to frustration. Or he may have had other commitments he was unwilling to stretch or sever. Regardless, while others left, he stayed. “The drain of key people to America,” noted the 1961 report, “is already severe in some places, particularly at the School of Oriental and African Studies” (SOAS), where Lewis taught. But it didn’t include him. Yes, he received feelers from American universities, but he only pursued them for the occasional visiting professorship. In Britain, researchers coined a term for this: “brain circulation” (as opposed to outright “brain drain”). Lewis completed stints at UCLA, Columbia, and Indiana.

Lewis likely never would have migrated to America if not for his own specific push and pull factors. The push was a difficult divorce that left him demoralized and financially strained. (He wrote about this in some detail in his memoirs.) The pull was the deal that brought him over. Unlike Harvard’s arrangement with Gibb, the agreement with Lewis set him up for success, by supercharging his productivity.

That’s because the offer to Lewis came not only from the university, but also from the Institute for Advanced Study. Although located in Princeton, the Institute is entirely separate from the university, with a distinct mission: to encourage a small number of scholars to focus exclusively on pure, undistracted research. The Institute has no students, classes, or degree programs.

After some maneuvering by academic allies, Lewis received offers from both the university and the Institute, each for a half-time position. It was a major coup for Avrom Udovitch, new chairman of the Near Eastern Studies department at the university, and Carl Kaysen, director of the Institute. They faced a question evocative of quantum physics, a field in which the Institute excelled: could someone be in two places at once? Some Institute faculty had their doubts. In the past, such dual appointments, though rare, had been “more advantageous to the University than to the Institute,” according to skeptics.

But the deal went through. Lewis’s supporters at the Institute reassured the doubters, and Philip Klutznick, a Chicago real estate developer, stepped in to fund the Institute’s share. One of the peculiarities of the dual arrangement was Lewis’s title at the Institute: “Long-term Member.” Had he been full-time, he would have held the title of professor. At the university, however, he became the Cleveland E. Dodge Professor of Near Eastern Studies.

In his memoirs, Lewis explained the advantages of the arrangement:

Thanks to my joint appointment I had to teach only one semester; the rest of my time was free of teaching responsibilities, except of course for the supervision of graduate students preparing dissertations…. A second advantage was that being a newcomer from another country, I was free from the kind of administrative and bureaucratic entanglements that had built up, over decades, in England. This was a most welcome relief.

The late Robert Irwin, one of Lewis’s London students, recalled that his position at SOAS “necessarily also involved him in teaching, supervising, editing, seeking funds, launching programs, and so forth.” The Princeton arrangement dramatically reduced that burden. Lewis emphasized that it gave him “more free time” to focus on research and writing.

In the month after Lewis arrived in Princeton, he spoke to the Daily Princetonian, describing his dual arrangement as “a way of having one’s cake and eating it too.”

Leisure, space, privacy

I was an undergraduate senior when Lewis arrived that September. He wasn’t offering a course at my level, and I only recall glimpsing him in Jones Hall, home of the Near Eastern Studies department. In retrospect, I’m surprised I didn’t seek him out. But at the time, the department didn’t accept its own undergraduates for graduate study, so I planned to leave. It was Udovitch who pulled me aside and told me that if I left for a year, I’d be eligible to return.

By the time I returned in the fall of 1976, Lewis had become a fixture at the university, and I enrolled in his graduate course on Arabic political vocabulary. At some point, he invited me to visit him at his Institute office, where I witnessed the great advantage he enjoyed through his dual appointment.

Lewis sat atop Olympus. The Institute, removed from the university, sat within an 800-acre park with its own woods. He occupied a gleaming white office the size of a large studio apartment, housed in a striking modernist building. The office featured a work area and a lounge, with windows running its length. Much of his enormous library lined the walls. The Institute, Lewis wrote in his memoirs, “gave me leisure, space, and privacy, all three of them, especially the latter, in ample measure.” Privacy, indeed: here he could work completely undisturbed, far from the nosy faculty, noisy students, and annoying tourists who crowded the campus.

I came to know that office very well. Not only did I visit Lewis, who became my dissertation adviser, for afternoon tea and walks in the woods. He also hired me to catalog incoming offprints and gave me the office key. I spent many evenings and weekends there while he was elsewhere, sitting at his desk, organizing the offprints, doing my own research in his library, and occasionally sneaking a glance at his opened mail.

It was at this desk that he wrote a famous series of Commentary articles that transformed him into a major public intellectual. They included “The Palestinians and the PLO” (1975) and “The Return of Islam” (1976). It was also here that he wrote “The Anti-Zionist Resolution” for Foreign Affairs (1976), and “The Question of Orientalism,” his rejoinder to Edward Said, for the New York Review of Books (1982).

His scholarship also flourished. In quick succession, he authored History—Remembered, Recovered, Invented (1975), The Muslim Discovery of Europe (his major work of this period, 1982), The Jews of Islam (1984), Semites and Anti-Semites (1986), The Political Language of Islam (1988), and Race and Slavery in the Middle East (1990). Each article, book, and controversy propelled Lewis still further into the American limelight, paving the way for his eventual emergence as a post-9/11 sage.

Decade after decade

The university had a mandatory retirement age of 70, and Lewis’s retirement in 1986 automatically triggered his departure from the Institute. Had he done nothing more, his brief American epilogue would still have been considered a stunning success.

But two other factors came into play, neither of them predictable. First, Lewis defied the actuarial tables, remaining healthy and energized well into his nineties. Second, the Middle East continued to produce new surprises every decade, pulling America ever deeper into the region. This began with the Iranian Revolution in 1979, before Lewis’s retirement, and continued afterward with the Iraqi invasion of Kuwait in 1990 and the 9/11 attacks in 2001. After each shock, American policymakers and the public sought context and guidance, which Lewis provided in abundance.

Had Lewis not made the crossing in 1974, his voice might still have been heard in America, but it would have been distant and faint. His decade-plus in that splendid Princeton office transformed him from a British don into an American public intellectual, with a reach extending from network studios to the White House.

Small decisions often have outsized and unintended consequences, affecting both the careers of individuals and the history of nations. I submit that this one, made by the faculty of the Institute for Advanced Study in late 1973, deserves far more recognition than it has received:

The Faculty takes note of the proposal of the School of Historical Studies concerning Bernard Lewis as forwarded to it in the letter of the Director and will welcome the presence of Bernard Lewis at the Institute.

The motion was seconded and passed unanimously.

Header image: Fuld Hall, The Institute for Advanced Study, Wikimedia Commons.

To boycott or not to boycott?

In the fall, I delivered the keynote address at the annual conference of the Association for the Study of the Middle East and Africa (ASMEA). The topic: “The State of Middle Eastern Studies, Revisited.” In that address, I assessed the state of Middle Eastern studies according to three parameters first defined by ASMEA co-founder Bernard Lewis: standards, politicization, and funding. In all three areas, the field remains plagued by endemic problems. 

A video became available almost immediately; the address has now been published in ASMEA’s journal. It’s open access, so you can read and share it by going to this link

I can now add a footnote. In my address, I criticized (or more precisely, ridiculed) the academic boycott resolution adopted by the Middle East Studies Association (MESA) last spring. (March 22 will be the first anniversary of that resolution.) I mentioned that one of MESA’s past presidents, the University of Chicago historian Fred Donner, had consistently argued against such a resolution. Donner called it “short-sighted in the extreme” and “utterly irresponsible.” But in the end, I said, “serious scholars like Donner were shunted aside” by the “determined militants [who had] infiltrated MESA’s ranks.”

What made Donner’s stand all the more interesting is that he himself did sign a boycott letter back in 2014. There the signatories pledged “not to collaborate on projects and events involving Israeli academic institutions, not to teach at or to attend conferences and other events at such institutions, and not to publish in academic journals based in Israel.” The letter argued that Israeli academic institutions were “complicit in the occupation and oppression of Palestinians.” So Donner supported the boycott as an individual, although he thought that MESA, as an academic association, should have nothing to do with it.

Imagine my surprise when I read that Donner would be speaking today in person at Tel Aviv University, my university. His topic: “Further Reflections on Islam’s Origins.” I attended the lecture, delivered in a packed seminar room to about fifty faculty and students, Jews and Muslims. Donner made an elegant presentation, and while his core thesis is controversial, he showed the requisite humility of a historian handicapped by a paucity of reliable sources.

In my ASMEA address, I said this:

I imagine there are hundreds of people in MESA… who recoil at this sort of politicization [BDS], and think it is a travesty. But I only imagine it because they haven’t spoken up. Where are the scholars with the courage of their convictions? The majority of MESA’s members didn’t cast a vote in the BDS referendum. Do they believe that such self-imposed silence is a counterweight to the BDS vote?

I didn’t take into account the possibility that MESA members could counter the boycott resolution simply by participating in the intellectual life of Israel’s universities. Actions sometimes do speak louder than words.

Below: Fred Donner delivers his lecture (my photograph). The sponsoring host was the Zvi Yavetz School of Historical Studies, Professor Miri Shefer-Mossensohn in the chair; the venue, the seminar room of the Moshe Dayan Center for Middle Eastern and African Studies.