Abstract
In 1939, sociologist Robert Lynd published a polemical book called Knowledge for What? The book was a call to rethink why scholars studied what they did, and what their work had to do with the world in which they lived, and it came to mind as we thought about gathering a group of Jewish studies directors together. We found ourselves asking, " Jewish studies for what? " When we were in graduate school, questioning the purpose of Jewish studies felt decidedly irrelevant to our training. The fact of the matter was that our teachers had answered the question already by working tirelessly to gain a place of legitimacy for Jewish studies in the academy. Although we knew that some of our teachers had deep engagements with communities outside the university, we also learned from them how intense the struggle had been to secure Jewish studies in the academy. We understood, therefore, how important it was that we continue to guard the position of Jewish studies by carrying out scholarship of the highest quality, which seemed to mean researching and writing primarily for our academic colleagues. Then two things changed. The first change was systemic. Fueled by the 2008 recession and accelerated by the standards of profitability that increasingly guide university governance, a firestorm of challenge and criticism threatened to engulf the humanities. Jewish studies is not immune from this assault and the growing pressure to prove its " relevance " to students and university administrations. We both felt and continue to feel this pressure. But we also found ourselves wondering what new pathways might be opened by the language of relevance. The second change was personal. After receiving tenure, we both had the chance to direct Jewish studies centers. Even before that, both of us had always engaged with the public, by teaching adult education courses, serving as scholars-in-residence at synagogues, and lecturing to community groups. But when we became directors of Jewish studies centers, we realized that these two facets of our lives—the scholarly and the communal—stood to