By Nahed Habiballah, October 17th, 2011 
The recent parliamentary elections in Poland allowed many to heave a sigh of relief. Once again Law and Justice, the party known best for propagating religious conservatism, war language and conspiracy theory has been pushed back to the opposition. It is also the first time in Poland’s history of a democratic state that the ruling party, Civic Platform, has managed to stay in power longer than one term. So should democrats be cheering?
A popular feeling among the voters was that there was no one to choose from. Once more people left their homes to choose a lesser evil, that is Civic Platform, whose leader, Donald Tusk, promised the politics of love, but said nothing about the much needed changes. Indeed, Poland has been lucky in the crisis managing to keep her economy growing, but after the Civic Platform’s first full term, the country’s internal issues, including employment and retirement reforms, are still waiting to be approached. Will the ruling party be more courageous this time?
Yet significant change has occurred. While the center and right look pretty much as they did before, a notable shift can be seen on the left side of the political stage. The post-communist leftist party with a bureaucratic leader lacking any noticeable ideology lost a significant number of votes to a new movement centered around Janusz Palikot, a charismatic businessman turned politician. Palikot gained attention as a member of the Civic Platform, but was thrown out of the party for his foul tongue and press conferences in which he used plastic guns and dildos as his unconventional props. Yet, beyond the show, Palikot’s efforts to improve regulations for small business and his open aversion to the Catholic Church’s omnipresence in political life, resonated with the public. Still, the high number of votes his movement received came as a surprise both to the voters and Palikot himself.
Now, after more than two decades of democratic rule, Poland shares similar ills with its neighbors: . . .
Read more: Elections in Poland: More than the Lesser of Two Evils?
By Jeffrey C. Goldfarb, October 14th, 2011 
I think that the form of Occupy Wall Street expresses its content, as Scott Beck showed in his earlier post on the occupation. I observe, further, that the way people use social media contributes to this form, as does the setting of the occupation. And I believe deliberating about the movement and connecting the debate to other political, social and cultural activities are keys to the democratic contribution of the movement to broader politics in America and beyond.
Jenny Davis in her post last week makes cogent points about the role of social media in social movements in general and in Occupy Wall Street in particular. Her key observation is very important. Digital activism is not only a means to the end of embodied social action. It also is an end in itself, a new type of politics that can make the previously hidden visible and can contribute to what she calls “the zeitgeist,” what I would prefer calling the prevailing common sense. I would add that it can constitute a space for free action, a public, a point made by Judith Butler in a recent lecture. This is especially telling as David Peppas and Barbara note in the two comments to Davis’s post, because the occupation doesn’t have a simple meaning or political end. The act of protesting, as well as the act of posting, makes the world look differently, and looking at the world differently is what is most needed at this time, to face up to stark social realities that have been ignored and develop the capacity to act on this. It is interesting how the way this happens is structured by social media actions, no longer a monopoly of the mass media, while the power of the movement, is quite material. It’s embedded in a specific geography and its link to political culture.
The place of the occupation in an important way contributes . . .
Read more: In Review: OWS, The Ground Zero Occupation
By Gary Alan Fine, October 12th, 2011 
One of our rhetorical tics, so common and so universal as to be unremarkable, is the shared assertion by liberals and conservatives alike that our soldiers are our heroes. We may disagree about foreign policy, but soldiers are the bravest and the greatest. That mainstream politicians should make this claim – Obama and Bush, McCain and Kerry – should provoke little surprise, but it flourishes as a trope among the anti-war left as well. Political strategies reverberate through time as we refight our last discursive war.
In the heated years of the War in Vietnam there was a palpable anger by opponents of that war that was directed against members of the military who bombed the killing fields of Cambodia, Hanoi, and Hue. While accounts of soldiers being spat upon were more apocryphal than real, used by pro-war forces to attack their opponents. According to sociologist Jerry Lembcke in his book The Spitting Image the story was an urban legend, but it is true that many who opposed the war considered soldiers to be oppressors, or in the extreme, murderers. This was a symbolic battle in which the anti-war forces were routed, and such language was used to delegitimize principled opposition to the war and to separate the young college marchers from the working class soldiers who were doing the bidding of presidents and generals. In the time of a national draft, college students were excused from service, making the class divide evident. (For the record, I admit to cowardice, fearing snipers, fragging, and reveille. I was a chicken dove).
After the war, war critics learned a lesson. No longer would the men with guns be held responsible for the bullets. All blame was to be placed upon government and none on the soldiers, even though the draft had been abolished, and the military became all-volunteer (and the working class and minority population continued to increase in the ranks).
![]( "US soldiers </i></strong></em></b>. . .
<p>Read more: <a href=") Our Heroes? Responsibility and War
By Jeffrey C. Goldfarb, October 10th, 2011 
I am on the road from Gdansk. It’s been an intense few days. Last Tuesday, I joined the Occupy Wall Street demonstration for a bit. By Wednesday, I was in the Gdansk shipyards, where Solidarity confronted the Party State in 1980, ultimately leading to the collapse of the Soviet Empire. I was interviewed for the Solidarity Video Archive, giving my account of the work I did with Solidarity and my understanding of the great labor movement. Immediately after which, I was taken to Gdansk University, where I gave my talk, this year’s Solidarity Lecture, “Reinventing Democratic Culture.” It opened the All About Freedom Festival. Over the weekend, I visited my family in Paris, and now I am flying over the Atlantic on my delayed flight to Newark, hoping I will get back to New York in time to teach my 4:00 class, The Politics of Everyday Life. It has been a packed week.
Unpacking my thoughts is a challenge. A new social movement is developing in the U.S., with potentially great impact. In Poland, a new generation is confronting the Solidarity legacy, trying to appreciate the accomplishments, while also needing to address new problems. Yesterday’s elections in France and especially in Poland were important. Yet, just as important for what was not on the ballot as for what was. Everywhere, there seems to be a political – society agitation and disconnect, with the politics of small things potentially contributing to a necessary reinvention of democratic culture.
I have many thoughts and will need more time to put them into a clear perspective. Here, just a start. I have a sense that things are connected: not falling apart, rather, coming together.
In the U.S., the central ideal of equality has been compromised in the last thirty years. From being a country with more equal distribution . . .
Read more: Things Come Together: Occupy Wall Street, Solidarity, Elections and Khodorkovsky
By Ermira Danaj, October 7th, 2011 
This summer, a group of miners in Albania’s richest chrome mine in Bulqiza staged a spectacular strike. Ten miners barricaded themselves 1400 meters, nearly one mile, underground and refused to eat and drink. The workers’ drastic measure followed earlier protests both at their own mine in the north and in the capital Tirana. After 23 days of underground protest, ten miners replaced the first weakened crew, continuing the hunger strike to express opposition to low wages, unsafe working conditions, poor management, and the lack of investment in the mine in general. The hunger strike was part of a three month long work stoppage by some 700 Albanian miners. But Albania is no Tunisia, Egypt or Libya. While being one of Europe’s poorest and most corrupt countries, it has been dealing with slowing economic growth and weak political leadership beyond the attention of the global media. The miners don’t seem to be the vanguards of a civil rebellion, but rather the players in an act overshadowed by an ongoing fight between two political parties and their leaders. DeliberatelyConsidered asked Ermira Danaj, an Albanian participant in the Transregional Center for Democratic Studies’ Democracy and Diversity Institute, for a report. – Esther Kreider-Verhalle
DC: Were any of the miners’ demands met?
Ermira Danaj: This time, the miners have won, but it is one of the very few victories for workers fighting for their rights. The owners of the mine promised to continue investments in the mine, in a transparent manner. They also agreed to improve working conditions, to pay a 13 month wage, to pay the workers for half the period they were on strike, and a wage increase of 20%. During the first hunger strike, miners from other regions and workers from other sectors, facing the same problems, had started showing their solidarity with the miners. This was very unusual. After a regional court had decided that the protesters had to leave the mine, the miners left . . .
Read more: A Hunger Strike in Albanian Mines: A Quest for Justice and Sound Public Policy
By Jenny Davis, October 6th, 2011 
I found a post on Cyborgology of particular interest a number of days ago, posted a reply, which led to an interesting email exchange with Jenny Davis. We agreed to start a dialogue about the new media and the politics of small things, specifically about the case of Occupy Wall Street. Her post today, my reply in a bit when I finish my work at the European Solidarity Center in Gdansk. -Jeff
Two recent posts on Deliberately Considered, one by Scott Beck and the other by Jeffrey C. Goldfarb, examine the role of social media in social movements. They demonstrate the way in which social media allow us to harness the power of the people, contest the interpretations of mainstream media, organize, and mobilize. They show how, through communications on digital networks, physical bodies have come together in physical spaces, protesting both ideological and material conditions.
The points made by Beck and Goldfarb are important ones, yet I believe they should be extended. In particular, we need to address not only the ways in which these new media technologies work to bring together and document the physical bodies who occupy physical spaces. We also must examin the role of those whose activism never goes beyond the digital realm. We must look at how this latter group, colloquially referred to as slacktivists, matter.
Slacktivism matters in two interrelated ways: 1) increasing visibility and 2) generating a particular zeitgeist surrounding social movements.
Not everyone reads and/or watches the news, and in the age of the 24 hour news media, those who do read and/or watch the news must necessarily be selective in what they consume. What we share on Facebook or tweet on Twitter, therefore, works to increase the visibility of particular news items. Moreover, by linking a news item to a familiar other, to someone inside an actor’s personal network, is to imbue the news item with relevance. Status updates and tweets about Occupy Wall Street, for example, not only spread information about the protests, but also locate the protests in the digitally networked . . .
Read more: Slacktivism Matters
By Jeffrey C. Goldfarb, October 3rd, 2011 
A new kind of politics is upon us. Many observers have highlighted the technological characteristics of this politics. Cell phones and Facebook and other social media are the heroes in these accounts of the Arab Spring, the Israeli summer, and now of not only the Tea Party but also Occupy Wall Street. Yet, these accounts are unsatisfying, because they don’t take into account the human agency of the new politics, the specific political struggles. We should clearly recognize the importance of the new media, but it seems to me that what is extraordinary is the way a type of power, political power as Hannah Arendt understood it, is becoming increasingly important. People are meeting each other, now virtually and not only face to face, speaking and acting in each other’s presence, developing a capacity to act in concert.
I analyzed the way this power works in our world in my book, The Politics of Small Things. It points to the way the power of “the politics of small things” was common to both the Solidarity Movement in opposition to the previously existing socialist order in Poland of the 80s and to the anti-war movement and the Dean campaign during the Bush years in America. Recently a Korean translation of the book was published. I wrote a special preface, including some thoughts on how the politics of small things worked in a social movement in South Korea, the Candle Movement. Now, those reflections are helping me understand what I am seeing in lower Manhattan and considering its potential. I think the power of the politics of small things is becoming a significant force throughout the world today in many different contexts, and that it is important to take notice in places far and near.
My general understanding as an outsider and non-expert of the Candle Movement: Using . . .
Read more: A Specter is Haunting the Powers That Be: Thinking about Korea while Looking at Wall Street
By Scott Beck, September 29th, 2011 
The other day someone working for the mainstream media (MSM) seemed to be undecided about how exactly they should disparage a burgeoning movement. First the hypertext link on MSNBC’s website read, “Protesters want to tame Wall Street’s wild ways, but they’re a little wild themselves.” Later in the day it read, “Wall Street protesters spread murky message.” In both cases, clicking on the link would reveal the title of the article, “Familiar refrain: Wall Street protest lacks leaders, clear message,” with the opening lines, “It’s messy. It’s disorganized. At times, the message is all but incoherent.” With the accompanying photos focusing on the disheveled belongings of the protesters scattered about their home base, Liberty Park, the theme was that the seeming lack of organization and consensus of the “Wall Street Protesters” was analogous to the dysfunctional state of American political discourse. Being unsympathetic, skeptical, or even cynical, reporters do find what they’re looking for. Yet such a jaundiced look at the protests, as is typical of much of the media’s coverage, misses something strikingly obvious: what has largely faded in the rest of the country is still alive in Liberty Park– hope and change.
Last week, a young couple from Virginia Beach paid a visit to the park with their two children, one about five or six years old, the other not older than three. They met a young man who was writing a message on a cardboard to protest corporate malfeasance. The couple asked him to explain to their eldest daughter what it was he was protesting about. The young man smiled, and looked at the girl, who shyly averted his glance. “So basically, a few people have a lot of power, and they’re using that power to take advantage of everybody else.” At that point, the girl began to give the young man her undivided attention. “You know, it’s like a bully, we’ve all had plenty of bullies in our lives, and they think of different ways to better their position. And what we have is just that, on a larger scale, . . .
Read more: The People Should Lead: The Meaning of the Occupy Wall Street Movement
By Eugene Halton, September 28th, 2011 
“Power is the ultimate aphrodisiac.” Henry Kissinger, 1973
I recently returned to teaching selections from C. Wright Mills’s 1956 book, The Power Elite. The book was written in the midst of unprecedented prosperity in America, what economists Claudia Goldin and Robert Margo have called “the great compression,” when the levels of social inequality that peaked in 1929 and muddled through the next two decades were lowered and stabilized in the 1950s and 60s. It was the “good times” fifties. But Mills saw acutely that something had changed in America; that an unprecedented centralization of power “not before equaled in human history” had also been set in motion as the aftermath of World War II, whose continued development would undermine democratic institutions.
Mills claimed that “the Big Three” institutions—Corporate, Government, and Military—powered up into an interlocking directorate. Though he does not mention them, two coups of that era engineered by the CIA provide ample evidence of what Mills was describing. The overthrow of the Iranian government in 1953, which installed the Shah of Iran, was undertaken to secure British and American oil interests. Corporate oil, political, and military (particularly the burgeoning CIA) institutions realized their common interest in overthrowing the democratically elected regime of Mosaddegh. The long-term consequence was the empowerment of Islamic fundamentalism in the overthrow of the Shah in 1979.
In 1954 the CIA directed the overthrow of the democratically elected government of Guatemala, in order to keep the profits of United Fruit at their maximum. The secretary of defense, John Foster Dulles, his brother Allen Dulles, the head of the CIA, and the UN ambassador, Henry Cabot Lodge, Jr., all had investments in United Fruit, and as David Halberstam states in his book The Fifties: “The national security complex became, in the Eisenhower years, a fast-growing apparatus to allow us to do in secret what we could not do in the open. This was not just an isolated phenomenon but part of something larger going on in Washington—the transition from an isolationist America . . .
Read more: The Megapower Elite
By Gary Alan Fine, September 26th, 2011 
On September 21, 2011, two American men, both in their early 40s, were put to death by order of their state government. One death provoked much discussion; the second was widely ignored. However, it is that second death that matters should we as a nation – or as a collection of states – decide to eliminate the death penalty for good and for all.
Outside of Georgia’s Jackson Prison, opponents of the death penalty gathered to hope, pray, and pay witness to the long death of Troy Davis. Mr. Davis was convicted of killing a police officer, Mark McPhail, in 1989. Whoever the killer was did a dastardly deed. And Mr. Davis was, according to the courts, that man. Over the years there came to be real doubts as to whether he was, in fact, guilty. The case depended largely on eyewitness testimony, and since the trial most of those eyewitnesses changed their stories. Perhaps Mr. Davis was not guilty of this crime.
No one, whatever stance they take on the legality of the death penalty, wishes for the state to kill innocent men, letting the real killer go free. Still, Mr. Davis had twenty years of appeals, and he never found a judge or parole board that was persuaded of his innocence. Shortly before his death, the Supreme Court, without dissent, refused to stay his execution. And it was done. Perhaps we must establish a more robust level of proof and be more modest in our certainty. Without doubt Mr. Davis came to be an impressive advocate for his own innocence. He wanted to live. However, shortly after 11:00 on the night of September 21st, he was put to death by lethal injection. CNN’s Anderson Cooper covered the death watch with inspiring intensity, raising issues of Mr. Davis innocence and also the justice of the death penalty.
Eight-hundred miles west of Jackson, in Huntsville, Texas, another death occurred, quietly and without . . .
Read more: Two Deaths
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