By Daniel Dayan, February 8th, 2013 The Diversity of “Non-Publics”: Former Publics, Future Publics
Publics are far from constituting a monolithic ensemble, an obedient army marching in good order. The nature of their concerns allows defining at least three types of publics. First there are political publics, which could be called following Dewey’s model “issue driven” publics. Political publics are flanked on one side by taste publics or aesthetic publics, which are oriented towards “texts” or “performances.” They are flanked on the other side, by recognition seeking publics for whom the dimension of visibility tends to be a major goal (Dayan 2005, Ehrenberg 2008). “Recognition seeking publics” (such as those of soccer or popular music) use their involvement with games or performances in order to endow themselves with visible identities. They can easily turn into political publics
Aesthetic publics (the reading publics of literature, the active publics of theater, the connoisseur publics of music and the arts) have always been singled out as exemplary by theorists of the public sphere, and by Habermas in particular. Yet, despite this ostensible privilege, aesthetic publics have been often ignored, or analyzed as mere training grounds for political publics. “Salons” were first celebrated, and then turned into antechambers to the streets. Interestingly the publics, which tend to be best studied, are political publics. Aesthetic publics have been often neglected. This is why approaches that pay aesthetic publics more than a lip service, approaches such as those of Goldfarb (2006) or Ikegami (2000) are so important.
Of course, the three types of publics outlined above are ideal types. We know they often overlap in reality. But, besides overlapping or “ morphing ” into each other, they share an important dimension. Publics have careers. They have biographies. They go through different stages, including birth, growth, fatigue, aging, death, and some -times resuscitation. Let us first address moments and ways in which publics fade, disappear, and become “non publics.”
A Matter of Life and Death
First of all, publics can die a natural death. They can become “non publics” because what brought them into life no longer exists or no longer attracts their attention. But we should also consider other, much less consensual possibilities: termination or suicide.
Publics can . . .
Read more: On Un-publics: Former Publics, Future Publics, Almost Publics, Observers and Genealogies
By Tim Rosenkranz, June 14th, 2012 
The playoffs are almost over, the road to the finals was long, there were upsets and defining moments, but in the end the two favorites came through. They just had the most resources and the best game-plans. The two finalists will now battle it out. Many experts expect a tight series, which will probably go down to the wire. There will be a winner and a loser, there will be euphoria and disappointment. In the end the winner will take home the trophy, the loser will regroup, switch players, adjust tactics and get ready for the next season – there is always another season.
Unfortunately, I am here neither talking about the NBA nor the NFL, neither basketball glory nor football fortunes – I am describing the US-Presidential elections that will be decided in November between President Obama and challenger Mitt Romney, between the Democrats and Republicans, the Red and Blue teams. Whatever form of media we choose today, the inflationary use of sport rhetoric in the coverage of politics has become hard to ignore. It is quite fascinating how similar politics and sports have become in the 24-hour news-cycle: Analysts speak of the “endgame” or “gameplan,” compare debate schedules to seasons or playoff-series, or they announce “win-or-go-home” states in Republican primaries. Exemplifying this overlap: In Martin Bashir’s show on MSNBC, analysts were discussing the ‘bracketology’ of March Madness in the Republican Primary.
One might argue that this stylistic closeness in coverage is only logical, since both, sports and electoral politics, are competitions. So what is the problem in mixing rhetoric? The problem is that we might lose the essential function of politics if we talk about it like sports, because sports are a specific form of competitive activity. In sports the competition is the end in itself, while in politics it should just be the means. The cultural critiques of the early Frankfurt School, especially Theodor Adorno in his analysis of the “Culture Industry,” already singled out sports as stylized forms . . .
Read more: Sports in Politics?
By Jeffrey C. Goldfarb, February 21st, 2012 Most studies of the politics of collective memory assume a kind of enlightenment prejudice. Confronting the memory of a collective trauma or accomplishment is seen as being the precondition of some sort of progressive action. Examples I have thought about, both as a scholar and a citizen, include: the Jewish and specifically Israeli confrontation with the Holocaust as a political precondition of “never again.” And in a parallel fashion, the German confrontation with the genocide understood as a requirement for a decent democratic society in the shadows of the Nazi regime. The need to “re-remember” the trauma of slavery in the United States, as Toni Morrison put it in her classic novel, Beloved, as a way of addressing the enduring problems of race and racism in America. The need of Poles to remember their history apart from communist ideology as a way of developing an independent democratic movement in the 70s and 80s, contributing to the great events of 1989.
An example of a memory project left undone: I remember talking to a visiting scholar from China. He was studying the Cultural Revolution with the American journalist and student of recent Chinese history, Judith Shapiro. He admired the Jewish memory work on the Holocaust and wondered why there was no similar work being done in China, confronting the atrocities of the Great Leap Forward and the Cultural Revolution. He asked me once: was there something about the Jewish and the Chinese political culture, or, at least, their distinctive collective experiences that explained these different approaches to collective trauma? The supposition was that to remember was to set one free.
Poland
Then there is Adam Michnik, Poland’s leading intellectual opposition leader in the 70s and 80s, and later after the changes of ’89, the editor of Poland’s major newspaper, Gazeta Wyborcza. And also importantly for me a personal friend and a friend and colleague of many at my university, the New School for Social Research, a frequent visitor since he received an honorary degree from us at the 50th anniversary of the University in Exile. He is memory worker, although he calls himself a historian. He uses history in . . .
Read more: For and Against Memory: Poland, Israel-Palestine and the United States
By Rafael Narvaez, July 11th, 2011 
Few words today are more worn out than “fascist.” As a mere term of abuse, particularly in the Obama era, it has lost all conceptual and political precision. Thus, Obama is a “fascist” as are Dick Cheney and a range of other people, from the Pope to the “Judeofascist Zionists,” to “Islamofascists,” to any third world satrap. “Tree huggers” are environmental fascists. Gay men in New York complain about “bodily fascism,” the high standards of muscularity that predominate in certain gay subcultures. “Fascist” has taken this increasingly clichéd side-road, it would seem, because actual fascist politics have virtually no relevance today, and so we have no point of reference when we say that so and so is a fascist. Of course, there is always the old Duce, Benito Mussolini and the History Channel. But the Duce has reemerged, transformed in the eyes of many consumers of the cultural industry, which often depicts him as a generic and predictably scripted evil character, a pompous lout in the business of world-domination (Charlie Chaplin’s Benzino Napaloni remains a personal favorite).
That Obama and Cheney are “fascists” is a clear indication that we no longer know who the Duce was, and what fascism meant; namely, a catastrophic collapse of modernity under its own ideological and technological weight, a breakdown of the project of the Enlightenment itself, as Max Horkheimer and Theodor Adorno, two German philosophers concerned with fascism, may agree.
Yet, the triteness of the word aside, I have been wondering if fascist types, the personality characteristics that Adorno unsuccessfully tried to measure with the so called “F-scale” (F for fascist), are still around. I wonder if the regular guy who would have fitted well in the Duce’s ranks is with us in the subway and in the supermarket. And if so, I also wonder whether he (or she) may become politically relevant, even if by small degrees and at a local level.
 . . .
Read more: American Fascism?
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