DAVID SIDORSKY
715
The pace of neglected studies leading to interdisciplinary
"victimologies" has since been accelerated. The model of religious studies
could readily be applied to various programs in ethnic studies. The cur–
riculum, especially where the ethnic group has a history of deprivation,
involves an element of sensitivity to the group's historical experience, a
kind of consciousness-raising.
In
such an interdisciplinary program, the
literature of the group is fi·eed from some of the disciplinary constraints
that require a forum on literary form and aesthetic value, in order to
celebrate group identity. Similarly, whatever the constraint of historical
objectivity, the history of group deprivation and suffering presupposes, in
this context, an element of affirmative solidarity with the situation of the
group.
This approach is virtually built into the demarcation of the curricu–
lum in areas like "ethnic studies" or "Holocaust studies." The path of
interdisciplinary studies has moved beyond religious studies or ethnic
studies through such a transitional period piece as Holocaust studies. The
hierarchy of ascent, with each rung marking greater legitimation as vic–
tims, can be charted as continuing from Hispanic Studies
to
Black
Studies
to
African Studies and other Third World Regional Studies, par–
ticularly Palestinian Studies, to Native American Studies, culminating in
Women's Studies, surpassed only by Gay and Lesbian Studies.
From the perspective of the competition in victimology, the consid–
erations that entered into canon formation gain force. On pain of vio–
lating the rule of never blaming the victim, the study of the culture of
the victimized group will tend
to
the identification and indictment of
the social forces that led to victimization. Thus, the inclusion of the area
in the curriculum becomes a kind of legitimation of claims of political
and social deprivation.
Further, the texts of the legitimated authentic spokesmen of the vic–
tims emerge as sacred texts, immune from standards of criticism. They
may be debated, in the spirit in which scholastic debate on sacred texts
was carried out in the medieval university, but their fundamental premises
are not to be questioned. Those who do not share these premises or do
not wish
to
be sensitized by immersion in the literature are not part of
the community of political faith.
In
effect, they are invited to withdraw
from elective classes in these areas, which become
de Jacto
segregated.
Thus, the effort at formation of the new canon and the justification
of interdisciplinary departments organized around perceived victimized
communities generate an approach to texts which rejects traditional
methods of scholarly research and criticism. Historically, in the academic
tradition, admission to the prescribed curriculum or "canon" effectively
guaranteed a targeted stream of critical analysis.
In
contrast, the intro-
