By Jeffrey C. Goldfarb, April 18th, 2012 
 To skip this introduction and go directly to the full In-Depth Analysis, click here.
This is the second in a three part “In-Depth” post reflecting on the relationship between Jews and Poles in the relatively recent past, as I have observed this relationship over the last forty years. In the first part, I reflected upon the circumstances that led me to engage in Polish cultural and political life and upon my initial experiences during my research there in the 1970s. In this post, I address the conflicting collective memories of Poles and Jews, particularly as they worked to remember together in a ceremony marking the fiftieth anniversary of the liberation of Auschwitz in August 1995.
I observed the event from a distance in New York, reading newspaper accounts from The New York Times and other foreign sources (from which the non-digitized quotes in the account are drawn). Viewing the event from the outside emphasized my ambiguous connection with the memory conflicts. As an American Jew, with many relatives who viewed this with little or no knowledge about the Communist experience, I understand their dismay about apparently insensitive things said and done by the Polish authorities. But as a scholar engaged in Polish affairs for much of my adult life, I realize how difficult it is to respectfully remember the Shoah when its existence was systematically underplayed, distorted and even silenced by the Communist authorities, and, in addition, when much of the Western world hasn’t recognized the degree of Polish suffering at the hands of the Nazis. I noted that even people of good will under these circumstances have great difficulty getting beyond their own limitations and reinforce misunderstandings and worse.
In my next “Why Poland?” post, I will explore what happened when all of this exploded out in the open, in controversies over Jan Gross’s book, Neighbors. It is a difficult book with a very difficult central finding, the Polish Catholics in a small Polish town, Jedwabne, killed their Jewish neighbors in mass, on their own, without Nazi direction. The . . .
Read more: Why Poland? Part 2: Commemorating Auschwitz (Introduction)
By Jeffrey C. Goldfarb, April 9th, 2012 
This in-depth post is the first in a series on the question: Why Poland? To skip this introduction, click here.
A few years ago, I was invited to give a series of lectures in Lublin, Poland. I was promised that the lectures would be translated and published as a book. It was a promise, never fulfilled. But preparing and giving the lectures was a very interesting exercise, nonetheless. It gave me an opportunity to start reflecting on how my research and public activities in Poland before the fall of communism could inform public life there “after the fall.”
I prepared and presented three extended lectures. The first was on media and the politics of small things, a topic that I have focused on in recent years. The other two lectures were on topics I haven’t explored further, but I think may be of interest to readers of Deliberately Considered. I will reproduce the lectures in the coming weeks. Today’s in-depth post: the first of three posts addressing a simple question I have often been asked, “Why Poland?” Later, my second lecture, another frequently asked question: “Why Theater?”
Why Poland? It was a question first posed to me by my mother. She wanted to understand why it was that I had chosen to do research in the country from where her parents fled. It was a question motivated by the troubled relationship between Poles and Jews. It is a topic that I have not spent much time addressing professionally, though I have had to deal with it personally. The lecture I gave in Poland was one of the rare times that I publicly addressed the topic, making the personal professional.
The lecture made three distinct moves, responding to the issue of the relationship between Jews and Poles from three different vantage points: the first, today’s post, was the most personal, built upon reflections on my personal experiences as a researcher in Poland in 1973-4. The second . . .
Read more: Why Poland?: Poles and Jews Before the Fall of Communism
By Jeffrey C. Goldfarb, February 21st, 2012 
 To skip this introduction and go directly to the full In-Depth Analysis of “For and Against Memory” click here.
A few years ago, I had a couple of opportunities to present publicly my thoughts on collective memory: at the annual memory conference at The New School and at an interdisciplinary conference on resistance and creativity in Cerisy, France. Collective memory was then an emergent major concern internationally, and it has been a long term interest of mine, starting with my analysis of the way collective memory served as a base for independent public expression and action in Communist societies (published in my one and only piece in the premier sociology journal, The American Journal of Sociology). There was a kind of vindication for me in these developments.
While collective memory is now hot, I have long been interested in a topic (by the way informed by the work I did with Edward Shils, which indicates how I have learned from a conservative thinker as I have suggested in earlier posts). Yet, I am ambivalent about this development. I have become increasingly uncomfortable with the memory’s emergent academic and public popularity, concerning two problems. I see a disturbing trend, people turning to memory as they lose political imagination (this shows that I am not a conservative). Also, a too simple identification of memory with enlightenment concerns me (a conservative concern perhaps). By underscoring the importance not only of memory, but also of forgetting, I wanted to highlight these issues in my talks in 2008. And I am posting a version of the talks here today because I think the problems remain, though many academics including some of my students and colleagues are now addressing them. In a couple of weeks, I am off to Berlin to take part in a discussion on the topic of memory and civil society, where I hope these issues will be discussed.
I should add that at that time I was composing my presentation on memory, I was working . . .
Read more: For and Against Memory: Poland, Israel-Palestine and the United States (Introduction)
By Gary Alan Fine, February 10th, 2012 
This is the second in the new series “In Depth,” longer reflections on the events of the day. In this post, Gary Alan Fine, examines the problematic relationship between truth and politics. He considers “rumors, doubtful truth claims, misleading information, and, yes, even lies,” using the case of President Barack Obama as a provocative case study. The post begins on this page, but you can go to the full post by clicking here. -Jeff
In January 2008, during the Presidential primary season, a man by the name of Larry Sinclair posted a video on YouTube that claimed that Illinois State Senator Barack Obama had supplied him with cocaine and that they had sexual relations in the back of a limousine. Mr. Sinclair subsequently took a lie detector test, which, seemed to suggest that he was telling the truth. This was a powerful claim, particularly since now four years later few Americans have ever heard of it. Mr. Sinclair appeared on the Jeff Rense radio talk show and his story was posted on the Drudge Report and other political websites interested in alternative knowledge and conspiracies.
Early on the Obama campaign realized that they would be beset by a torrent of rumors. Perhaps, this was because of the historic nature of his candidacy. Perhaps this was a function of the bitter political strategies of his opponents. Perhaps, it was a function of the Internet as an unregulated site for absurd claims, or perhaps, this was politics as currently played. To cope with these rumors, the Obama campaign established a website, “Fight the Smears,” with the goal of helping voters to “Learn the Truth about Barack Obama.” Or at least, the truth as the Obama campaign claimed it to be. The website claimed that the truth included that “the McCain campaign is maliciously distorting Barack’s strong record on crime,” and “Barack Obama is a committed Christian and not a Muslim.” Both political opinions and rumors are targeted on this website.
For the entire post and to continue reading click here.
By Andras Bozoki, February 3rd, 2012 
This is the first In-Depth post, a new series of long-form “informed reflection on the events of the day.” I introduce the piece on this page. Click here to read Andras Bozoki’s In-Depth Analysis. -Jeff
The decline and fall of the Soviet Empire, with the consolidation of a democratic aftermath in much of East and Central Europe, is one of the great positive historical developments of the recent past. But it is not a Hollywood movie. The people from “the other Europe” are not simply living happily ever after. Alongside of democracy, they have experienced great suffering, especially in the former Yugoslavia. And, in some places, democratic aspirations have been systematically frustrated. The prime example is in the old imperial center, Putin’s Russia (though when we look closely there are democratic developments there). Democracy has been constituted and challenged, partially instituted, promised but not delivered. It’s proven to be a messy unending struggle.
Yesterday, we saw how this looks in Romania. Today we take a close look at the complexities of political struggle in Hungary. It is an unusual case.
At first Hungary seemed to be a prime example of successful democratic consolidation, a case study of a successful transition from dictatorship to democracy. But more recently, there is a real danger that things are flowing in the opposite direction, as Andras Bozoki reported in his post last year. Many have noticed, including contributors to Deliberately Considered. Leading former democratic activists, the most prominent dissidents, have protested. People in the immediate region and in broader Europe have expressed concern trying to understand what is happening.
Click here to read Andras Bozoki’s In-Depth Analysis.
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