By Gershon Shafir, May 23rd, 2011 
Finally! Finally there is a row between the US and Israel over the resolution of the Israeli-Palestinian conflict. President Obama found the steel in his backbone to tell off Prime Minister Netanyahu. The formula Obama used was not new, but, significantly, one put forth most recently as part of the Mahmoud Abbas-Salam Fayyad plan to request the recognition of the UN for a Palestinian state within the 1967 boundaries. Obama zeroed in like a hawk on the borders issue and, lo and behold, he ruined most of Netanyahu’s week in Washington.
It has already been pointed out that Obama himself mocked the Palestinian UN plan as leading to only symbolic results. Or that he left the issues of Jerusalem and the refugees to a later stage of Israeli-Palestinian negotiations. And, finally, that the 1967 borders is a red herring, a non-issue, since Obama also recognized that the final Israeli-Palestinian border will involve territorial swaps. In fact, it has been suggested that by now even Netanyahu wishes to hang on only to “settlement blocs” and is ready to concede the rest of the West Bank.
This, then, appears to be no more than a spat between those who view the glass empty and those who see it as full. We seemed to be asked: should we focus on the land to be kept or ceded? Focusing on the words, however, would be misleading. It is the tune that makes the music.
Obama has been looking since his inauguration for a formula to jolt to life the moribund Israeli-Palestinian peace talks. His first, unsuccessful, formula was a settlement freeze. He received bad advice: experience has shown the settlements can either expand or shrink, but cannot be put in the freezer. This time, he wrapped the settlement issue within the borders controversy and created the possibility for real traction. Obama has broken the ice and herein resides the significance of his statement on . . .
Read more: Going Forward by Going Back to 1967
By Jeffrey C. Goldfarb, May 22nd, 2011 
Because the demands of the academic cycle, because of the challenge of term papers, dissertations and dissertation proposals, I am late this week in this review. But now that I have a few moments this Sunday evening, I can make a few points, noting that all week we have been concerned about the difficult relationship between words and deeds.
If there were any deed which would be clearly and unambiguously a candidate for automatic verbal condemnation, it would seem to be slavery, but this is not the case. Narvaez shows, choosing the extreme case to make his very important point, judging the unacceptable requires a capacity for moral indignation. He worries that with the noise of infotainment, of cable television, web surfing and social networking, the capacity to express indignation is waning. On the other hand, Gary Alan Fine, in his reply to Narvaez, seems to be as concerned with the direction of such indignation as its presence or absence. Condemnations of Israel, for example, sometimes come too easily from the left and the Arab world, and they can be manufactured, as Daniel Dayan shows in his post this week.
This was an exciting and provocative exchange. I think Narvaez in his response to Fine revealed how sound public debate yields results when it is specific. Small things, details, make all the difference. Not moral indignation about Israeli atrocities, but a specific atrocity, the complicity in the massacre in Sabra and Shatila, for example. And Narvaez is surely right, democracy requires such indignation. The jaded society is a clear and present danger to democracy, explaining for example broad American acceptance of torture of political prisoners as long as it goes by the Orwellian name of “enhanced interrogation.”
And paying close attention to the relationship between words and deeds applies as well to the persistent problem of fictoids in our public life, as we discussed last year. Little tales that confirm preconceived . . .
Read more: DC Week in Review: Words and Deeds
By Jeffrey C. Goldfarb, May 19th, 2011 
President Barack Obama gave a powerful speech today, one of his best. The president was again eloquent, but there is concern here in the U.S. and also abroad in the Arab world, that eloquence is not enough, that it may in fact be more of the problem than the solution. The fine words don’t seem to have substance in Egypt, according to a report in The Washington Post. There appears to be a global concern that Obama’s talk is cheap. Obama’s “Cairo Speech” all over again, one Egyptian declared. Now is the time for decisive action. Now is the time for the President of the United States to put up or shut up. (Of course, what exactly is to be put up is another matter.)
This reminds me of another powerful writer-speaker, President Vaclav Havel. Havel is the other president in my lifetime that I have deeply admired. Both he and Obama are wonderful writers and principled politicians, both have been criticized for the distance between their rhetorical talents and their effectiveness in realizing their principles.
Agreeing with the criticisms of Havel, I sometimes joke about my developing assessment of him. I first knew about Vaclav Havel as a bohemian, as a very interesting absurdist playwright. I wrote my dissertation about Polish theater when this was still his primary occupation, and I avidly read his work then as I tried to understand why theater played such an important role in the opposition to Communism in Central Europe.
I then came to know him as one of the greatest political essayists and dissidents of the twentieth century. At the theoretical core of two of my books, Beyond Glasnost: The Post Totalitarian Mind and The Politics of Small Things: The Power of the Powerless in Dark Times are the ideas to be found in Havel’s greatest essay, “The Power of the Powerless.”
However, as president, Havel was not so accomplished. He presided over the breakup of Czechoslovakia, a development he opposed passionately, but ineffectually. He sometimes seemed to think that he could right a political problem by writing a telling . . .
Read more: Reflections on President Obama’s Speech on the Middle East and North Africa
By Benoit Challand, May 12th, 2011 
Unlike recent posts that have analyzed media performances, today I want to present some direct political criticism. Rather than “perform” our distinguished art of analysis, as we have recently been doing on this blog, I want to underscore the notion that powerful media set our agenda and our performing analyses are determined by what is given to us by media as bones to chew, often with quite negative results. Nothing original, but the topic and the circumstances are.
There is a fundamental difference between the way news is produced and read in the United States and Europe. Here, we have one or two authoritative print sources. Thus, much of the reflection presented at Deliberately Considered draws on reports from The New York Times. This is in sharp contrast to European practice. I miss my daily reading of at least two or three newspapers to tap into contrasting opinions or sources of information. The near monopoly in America is troublesome. Perhaps I exaggerate, but I worry that there can develop an unquestioned prevailing commonsense, with the media reiterating the obvious, instead of challenging dominant points of view and generating new areas of debate.
This struck me in the reports and commentary concerning the Hamas-Fatah reconciliation deal, announced two weeks ago. All of what has been written in the Times columns since the surprise reconciliation announcement in Cairo has re-hashed the usual storyline: Hamas is not a peace partner. Israel has good reason to feel threatened by a national unity government, and Congress should use aid as a threat to push moderates not to accept a deal with the Islamists. This Monday, an editorial summed up the argument.
The only good thing in this editorial was its subtitle, “Continued stalemate with Israel will only strengthen extremists,” but, ironically, this disappeared in the online version. Indeed, the remainder of the piece is just a series of peremptory remarks (“we have many concerns,” “the answer, to us, is clear…”) and hollow statements. Yet, intriguingly, the top ten most recommended replies to the online version were all critical of Israel, showing how people can resist the newspaper’s views.
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Read more: Media and the Palestinians: “Continued Stalemate Will Only Strengthen Extremists”
By Jeffrey C. Goldfarb, April 16th, 2011
Thursday, I considered President Obama’s speech, informed by William Milberg’s analysis of Senator Ryan’s budget proposal. My conclusion: the terms of the political debate for the 2012 elections are being set to the President’s strong advantage. I am pleased, but even more pleased because two serious opposing views of America and its public good will be debated. A rational discussion about this seems likely. There will be smoke and mirrors to be sure, but this is a time for grand politics in the sense of Alexis de Tocqueville and a grand political contest we will get.
This is especially important given the present state of affairs in the United States and abroad. But Presidential leadership will not solve all problems. Indeed, much of the politically significant action occurs off the central political stage, in what I refer to as “the politics of small things.” This dimension of politics has been on our minds this week in the form of three very different cases: the Tea Party in the United States, and The Freedom Theatre and the International Solidarity Committee in occupied Palestine.
The Tea Party is a looming presence in American politics. But it is in a sense “no thing”, as Gary Alan Fine puts it. It is a social movement that emerged in response to major changes associated with the election and early administration of Barack Obama, and a response to the global economic crisis. Fine and I disagree in our judgment of the “Tea Party patriots.” Indeed, I, along with Iris, am not sure how rational they are, but that is actually a political matter. As an objective observer of the human comedy, i.e. as a sociologist, I am particularly intrigued by the no thing qualities of the Tea Party which Fine considers.
A media performance occurs. An agitated announcer denounces policies said to be supporting losers, calling for a new tea party demonstration. People, who can’t take it anymore, come together in small groups all around the country, using . . .
Read more: DC Week in Review: Ryan’s Budget, the President’s Speech and the Tea Party between Two Assassinations
By Benoit Challand, April 15th, 2011 
Vittorio Arrigoni, an Italian peace activist, was abducted in Gaza City yesterday, and then killed, apparently by a Salafist group opposed to Hamas. The news already has shaken Italy and Europe, and it will also make for some somber headlines here in the USA.
Arrigoni arrived in Gaza three years ago as part of the International Solidarity Movement, a network of foreign activists who deliberately choose to live in the heart of the occupied territories to bear witness to the continuing harassment of the Palestinian population at the hands of the Israeli occupier (be they military or of the radical settler movements). Some of these activists live in remote villages, some accompany ambulances through checkpoints. Often IDF soldiers let the vehicles through simply because there is a ‘white’ person onboard. Others organize protests around Israel’s Separation Wall or in Palestinian villages, such as Budrus, Ni’lin, non-violently protesting. All confront the apartheid nature of the occupation. For this reason, Israel tries to prevent them from entering its territories, attempting to silence these annoying witnesses.
Arrigoni was such a witness-activist. Choosing Gaza as the place of his activism, he was one of the very few non-diplomat foreigners present during the Operation Cast Lead (Dec. 2008-January 2009). His blogs and reports were published on the Italian leftist daily Il Manifesto for which he kept sending reports.
Gaza has been off limits to most foreigners and at times fully inaccessible to journalists and even ambassadors. Israel controls all of the borders around the Palestinian territories. Based on his experience in the 2008-2009 war, Arrigoni published a poignant book entitled Restiamo Umani, which can be translated in the affirmative as “We Remain Human” or in the imperative form as “Let Us Stay Human.” Giving a human face to the Palestinian civilian population in Gaza was Arrigoni’s mission. His was an urgent sense of witnessing the ordeal of ordinary Palestinians.
But why would a Palestinian group execute him? The official line is that a radical Salafist group, opposed to Hamas, had captured him hoping to exchange his release for the release of . . .
Read more: On the Assassination of Vittorio Arrigoni: We Remain Human
By Irit Dekel, April 11th, 2011 
“As I came to Jenin in 2003, I found a swamp, a jungle, steaming with struggles to survive. Here they need hospitals, not a theatre, I thought.” Mr. Juliano Mer-Khamis, in an interview to the Berlin Newspaper Tagesspiegel in early 2010 in Jenin, re-published after his assassination on April 6, 2011.
Mr. Mer-Khamis (53), an Israeli and Palestinian actor, was shot dead on April 4 by masked militants at the entrance to the theatre he built in 2006 in the west bank city of Jenin, “The Freedom Theatre.” He started the theater in Jenin in 2006 following a call from his friend Zakaria Zubeidi, an Al-Aqsa-Brigades fighter, or what we Israelis usually think of as a terrorist. Moving with his wife and children to live in the refugee camp of Jenin, Mr. Mer-Khamis said in several interviews, was a choice he made between being on the side of the soldier and the checkpoint, or on that of the little girl who has no future and no hope.
I first read about the assassination in the Israeli press, linked on friends’ Facebook pages. I was surprised to discover how many of “their friends” reacted directly to the question of whether Mer-Khamis’s actions were just (many users expressed their loathing of his activism, much like replies to the same articles in Israeli news sites).
Journalists and bloggers also asked themselves whether this terrible murder stands as a warning sign to not mix art and politics as Mer-Khamis did in his acting in Israeli theaters, and to not openly criticize both Israeli militarism and the occupation and Palestinian society for its religious narrow mindedness.
There were two camps mourning the murder. On the one hand, there were those who concluded that it was the result of the inhuman, dark and theocratic Palestinian society. It could not tolerate boys and girls acting and playing together and rejected the secular content of the Freedom Theatre’s plays. The other camp lamented the tear in the very identity of Mer-Khamis himself. He tried to be a bridge between the “impossible worlds” in his . . .
Read more: On the Assassination of Juliano Mer-Khamis: Fighting for the Freedom of the Everyday
By Jeffrey C. Goldfarb, April 8th, 2011
For most of this week, we have been exploring the relationship between art and politics, a topic with which I have been deeply involved, both personally and professionally. We started with a discussion of political censorship. We debated the distinction between art and propaganda. And we explored how aesthetic interpretation supports hope. The power and limits of art were debated. Memory, unexpectedly, at least for me, was central in the discussion. I turned to the reflections of a novelist, Milan Kundera, on the obligation of the artist in my post exploring the special quality of art as opposed to propaganda. And now I turn to Kundera again in confronting memory, a problem that also appeared in Benoit Challand’s post on a discussion between his New York students and colleagues in Gaza City.
Kundera opens his novel, The Book of Laughter and Forgetting with a depiction of an impressive event. He tells the story of the Communist leader, Klement Gottwald, giving a speech in February, 1948, to an audience of hundreds of thousands. It was cold and the snow was falling heavily. Next to Gottwald was Clementis. Gottwald was without a hat. “Bursting with solicitude, Clementis took off his fur hat and set it on Gottwald’s head.” The propaganda department took a photo of the historic event, of the Party leader addressing the masses, marking the beginning of “Communist Bohemia.” “Every child knew the photograph, from seeing it on posters, and in schoolbooks and museums.” Four years later, Clementis was charged with treason and hanged. The propaganda section purged him from all history. He was airbrushed out of the photo. “Ever since, Gottwald has been alone on the balcony. Where Clementis stood, there is only a balcony. Where Clementis stood, there is only the bare palace wall. Nothing remains of Clementis but the hat on Gottwald’s head.”
In presenting this event, Kundera sets the theme of his book: systematic forgetting, amusingly depicted. Note that in Kundera’s story what is remembered is . . .
Read more: DC Week in Review: A Post of Laughter and Forgetting
By Benoit Challand, April 7th, 2011 
Modern media technology is on the mind of everyone analyzing the ongoing Arab revolts. It is also a great didactic tool that can change perspectives inside out, both for students and for their teachers.
Last week, as part of my New School undergraduate class, “Civil Society and Democratization in the Middle East,” I organized a video conference connecting my twelve students with a group of students and activists from Gaza City. Video conference is a bit exaggerated because the New School does not have such a facility, although the two existing universities in the Gaza Strip have the latest technology available. If this were still needed, we had confirmation that Arabs are on top of their technology (and that more money is needed from the Gates Foundation to equip American research institutions). Despite fear of a power failure (as is frequently the case in Gaza) and a bricolage of Skype with a laptop connected to the video-projector, the connection was smooth and the flow of questions on both sides lasted more than an hour and a half.
The Palestinian students were in the MBA and Journalism programs at Al-Azhar University (the college closer in line with the nationalist party Fatah, while the Islamist University is under Hamas’ hegemony). They were chosen for their fluency in English by a former Ph.D. colleague, a long time Palestinian activist and social scientist. The five Palestinian interlocutors (two women speaking articulately and more passionately than their shy male colleagues) responded to my students’ questions with great nuance and passion. The most outspoken student was a female journalist, half Libyan and half Palestinian. Unlike the other students, who showed less enthusiasm for the international coalition’s bombings in Libya, she was very glad to see that, at least once, the international community was standing by its word in defending an anti-dictatorial protest movement.
  . . .
Read more: Live from Gaza
By Benoit Challand, March 3rd, 2011 
The great changes in the Middle East didn’t come from the usual sources. Religion was not nearly as important as many expected. Class was far from the center of the action, as youth stole the show. And internationally backed civil society was not nearly as important as Western donors would hope. In fact, Western aid may have been more of the problem than the solution.
Religion
The Islamic movement, in particular in Egypt, is in a state of relative weakness, very much connected to economic change. When Egypt embarked on structural adjustment programs and started privatizing its state-owned enterprises in the late 1970s, the economic reform was a façade, masking the enrichment of a handful of high-ranking officials who were the only ones who could do business. In the process, state and welfare services were dismantled, and the regime encouraged non-governmental charities. In this context, the Ikhwan (the Arabic name for Muslim Brotherhood) was able to build many private mosques and new charitable organizations, leading to significant social support. Yet, in the 1990s, when the Ikhwan started running for elections (culminating with the 20% of the seats in 2005), it paid the price of this political engagement by having no choice but to let people close to the government gradually take control over their charities. The movement became complexly connected to the regime and began to lose its credibility, increasingly so when it refused to boycott the 2005 elections and, more recently, because it took on positions that were viewed negatively by the viewpoints of the lower classes. One example is the Ikhwan’s condemnation of the strikes of Muhalla al-Kubra in the textile sector in 6 April 2008. Similar anti-union positions from Islamists are documented in Gaza and Yemen, creating a rift between the working class and the Islamists. Interestingly, in his 2005 book the sociologist Patrick Haenni, calls this new strand of Muslim businessmen ‘the promoters of Islam of the Market.’
As a result, the Muslim Brotherhood has become both politically and socially a much more fragile actor than it was in the past. Only the lack of alternative opposition and . . .
Read more: 2011: Youth, not Religion / Spontaneity, not Aid
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