https://www.americanthinker.com/articles/2022/08/the_tragic_irony_of_the_rushdie_stabbing_at_chautauqua_.html
I started getting texts Friday morning from people on the scene at the Chautauqua Institution in Western New York, one from my sister-in-law, an ER nurse at a nearby hospital: “Salman Rushdie was stabbed at Chautauqua, flown to Erie, could not get bleeding stopped.” I know the area well. I have a summer home in Chautauqua (pronounced sha-TAWK-wa.) County, the site of my 2000 novel, the then futuristic 2006: The Chautauqua Rising.
A celebrated writer, the 75-year-old Rushdie has been living under a fatwa since February 14, 1989, the day that Iran’s Ayatollah Khomeini decided that Rushdie’s novel, The Satanic Verses, was “blasphemous against Islam.” He was a regular visitor to the Chautauqua Institution. The fact that Rushdie would be stabbed at Chautauqua is perversely and tragically ironic.
In the way of background, a Methodist minister founded the institution on Chautauqua Lake in 1874. It served as a campground meeting for summer school teachers and proved popular enough that by century’s end, traveling “chautauquas” were bringing progressive enlightenment to citizens around the nation.
I set the climatic scene of 2006 at the institution itself. The book tells the tale of a grassroots “rising” that anticipated the Tea Party insurgency of 2009-10 and the MAGA movement of more recent years. When I wrote the book I was unaware that a quiet insurrection was brewing on the institution grounds. A group known as Chautauqua Christian Fellowship (CCF) had emerged to correct the Institution’s political and theological leftward drift.
The same year that my novel was published, 2000, the institution accelerated that drift by selecting the Rev. Joan Brown Campbell to be its director of religion. A longtime apologist for Fidel Castro, Campbell had made news the year before her appointment by orchestrating the forced return of Elian Gonzalez to Communist Cuba. At the time of Campbell’s retirement in 2013, one of her woke acolytes toasted Campbell, saying, “When Janet Reno is looking for someone really tough to get on the [Elian] case you have some sense of whom we are dealing with here. Don’t Mess With Joan.”
Upon her arrival at Chautauqua, Campbell embarked on two contradictory missions, one public, one private. Publicly, she championed “interfaith dialogue,” specifically an outreach to Muslims known as the “Abrahamic Initiative.”