By Jeffrey C. Goldfarb, April 15th, 2013 
I recently returned from a very enjoyable and very fruitful week in Paris, combining business with pleasure. I spent time with family, and also enjoyed a series of meetings with my dear friend and colleague, Daniel Dayan. We continued our long-term discussions and debates, moving forward to a more concerted effort, imagining more focused work together. His semiotical approach to power will inform my sociological approach and visa versa, with Roland Barthes, Victor Turner, Hannah Arendt and Erving Goffman as our guides. At least that is one way I am thinking about it now. Or as Daniel put it a while back in an earlier discussion: my politics of small things will combine with his analysis of the politics of even smaller things.
We had three meetings in Paris, a public discussion with his media class at Science Po, an extended working breakfast and lunch at two different Parisian cafés, and a beautiful dinner at his place, good food and talk throughout. I fear I haven’t properly thanked him for his wonderful hospitality.
At Sciences Po, Dayan presented a lecture to his class and I responded. This followed a format of public discussion we first developed in our co-taught course at The New School in 2010. He spoke about his theory of media “monstration,” how the media show, focusing attention of a socially constituted public. He highlighted the social theory behind his, pointing to Axel Honneth on recognition and Nancy Fraser’s critique of Honneth, Michel Foucault on the changing styles of visibility: from spectacle to surveillance, Luc Boltanski on the mediation of distant suffering and especially J. L. Austin on speech acts.
At the center of Dayan’s interest is his metaphor of “the media as the top of the iceberg.” He imagines a society’s life, people showing each other things, as involving a great complexity of human actions and interactions, mostly submerged below the surface of broad public perception, not visible for public view. The media’s . . .
Read more: Spring Break with Daniel Dayan: the politics of small things meets the politics of even smaller things
By Gary Alan Fine, May 23rd, 2012 
Marriage season is now upon us, and in year 2012 there are stirrings. Perhaps not in heteronormative quarters, where divorce remains a spectator sport, but unfecund passion is blooming where moral fences and rocky laws abound. Just recently our president, commander-in-chief of the bully pulpit, revealed that he has evolved, no longer uncomfortable with what was once termed, with slight derision, gay marriage, but is now known as “marriage equality.”
Perhaps President Obama was pushed to catch up to his verbose Veep or perhaps he saw this revelation as a strategy to open the promiscuous wallets on Hollywood’s Walk of Fame, but he was historic, rhetorically. So much for Barack Hussein Obama as closet Muslim fundamentalist. True, he did not call on states to act on his pronouncement and certainly didn’t call on the Supreme Court to do so, but the occasion was remarkable partly because here as elsewhere Obama was leading from behind. But leading still.
When I teach classes on social movements, I attempt a dangerous feat. I ask students to imagine how not so very long ago – indeed, in my conscious remembrance, a half century back – American citizens could believe that segregation was right and proper. While many other citizens disagreed, the defenders of segregation in 1962 were not wild-eyed, in-bred, or illiterate. They were, some of them, responsible, highly educated, and often compassionate. Most were soon to decide that they were wrong, even if they did not phrase their racial conversion narrative in that way. But in the American South between 1964 and 1972, many former segregationists recognized that they were standing on the “wrong side” of history, or, as Leon Trotsky acidly phrased the matter, in the “dustbin” of history.
Perhaps we need be grateful that contemporary students have so much difficulty in figuring out how a plausible segregationist argument was possible. Today such a policy seems more than wrong; it seems inexplicable.
And perhaps we are at a branching point today – or soon – in that much the same will be said of our current marriage debate. Someday students may puzzle . . .
Read more: Marriage Equality and the Dustbin of History
By Jeffrey C. Goldfarb, July 4th, 2011 
Last week’s posts all address the difficult issue of the relationship between public appearance and private beliefs and actions.
Mormons, Muslims, Atheists, Gays and Lesbians are unlikely to become President, Michael Corey reports. Large percentages of Americans would be unlikely to vote for these minorities for the highest office in the land according to a recent Gallop poll. This contrasts with other groups that have historically been objects of intolerance. Only small percentages of the population reveal an unwillingness to vote for a Hispanic, Jew, Baptist, Catholics, woman or African American. Given the definitive role that racism has played in American history, it is striking that of these historically excluded groups, the least amount of prejudice is directed toward African Americans. This represents significant progress. That Mormons, Muslims, Atheists, gays and lesbians don’t fare so well shows that progress is a slow and uneven process. To be sure, even in the case of African Americans and women, the taboo against the expression of prejudice may depress the numbers, as Felipe and Andrew maintained in their replies. There is private prejudice, public denial.
Corey proposes two special reasons for the persistence of prejudice against Mormons, true belief, i.e. ideological certainty, and “know-nothingism,” i.e. intentional ignorance. Michael Weinman explores how these are produced and reproduced in Israel, not only as a matter of official public policy, but more significantly in the naming of a picture book character, Elmer the Patchwork Elephant. The project of official policy to Hebraize the names in East Jerusalem is transparent. Every day practices and expectations about in group and out group relations are more fundamental than the official project of exclusion, resulting in more durable effects. The public project to disappear Arab Jerusalem is strongly supported by the intimate working of primary socialization, turning a difficult political conflict into an impossible one.
The passage of the marriage equality law in New York is a milestone. Changes in everyday practices preceded the event. With gays . . .
Read more: DC Week in Review: Two Cheers for Hypocrisy!
By Jeffrey C. Goldfarb, June 28th, 2011 
This week I am proud to be a New Yorker. Our governor and our state legislature, which have not been a source of pride in recent years, distinguished themselves in noteworthy ways.
There was the normal stuff. A timely budget and new ethics law passed without much drama. And there was the extraordinary, a fundamental human rights advance. Marriage is no longer a heterosexual privilege in my home state.
I should add that there are many problems with Governors Cuomo’s approach to our economic problems, in my opinion: too easy on the wealthy, too hard on the poor and public employees. I hope that now that he has established himself as fiscally responsible, he will turn next year to more directly addressing the suffering of working people and the poor. I am not a fan of the economically conservative, socially liberal blend.
In fact, the establishment of the new marriage contract right has both advantages and disadvantages for specific gay couples, as was observed by Katherine M. Franke in a New York Times op. ed. piece. There is less openness about the inclusion of partners in insurance coverage, more restrictions. The marriage option should not become a marriage compulsion. And I am also not sure how progressive this development is. It is noteworthy that the advance of gay marriage ties people to a traditional state sanctioned relationship, something which wise conservatives have noted (including Gary Alan Fine in a private exchange we had). Gays in the military and gay marriage, seen in this light, are important conservative advances. No wonder former Vice President Cheney is a supporter of gay marriage.
Yet, marriage equality is something that is truly significant, going well beyond the details of the marriage contract and political ideology. It formalizes a fundamental advance in human rights and dignity. Another opinion piece in the Times gets at the true significance of the moment, Frank Bruni’s “To Know Us Is to Let Us Love.” He underscores how spectacular the advance is in comparison to what he had hoped for . . .
Read more: Marriage, Equality, and Dignity
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