So, rapidity is a double-edged weapon. There is the rapidity of the sloganeeringly reductive style that is the main feature of "expert" discourse--to-the-point, fast, formulaic, pragmatic in appearance--and there is the rapidity of response and expandable format that intellectuals and indeed most citizens can exploit in order to present fuller, more complete expressions of an alternative point of view. I am suggesting that by taking advantage of what is available in the form of numerous platforms (or stages-itinerant, another Swiftian term), an intellectual's alert and creative willingness to exploit them (that is, platforms that either aren't available to or are shunned by the television personality, expert or political candidate) creates the possibility of initiating wider discussion.

The emancipatory potential--and the threats to it--of this new situation mustn't be underestimated. Let me give a very powerful example of what I mean. There are about 4 million Palestinian refugees scattered all over the world, a significant number of whom live in large refugee camps in Lebanon (where the 1982 Sabra and Shatila massacres took place), Jordan, Syria and in Gaza and the West Bank. In 1999 an enterprising group of young and educated refugees living in Dheisheh camp, near Bethlehem on the West Bank, established the Ibdaa Center, whose main feature was the Across Borders project; this was a revolutionary way, through computer terminals, of connecting refugees in most of the main camps, separated geographically and politically by impossibly difficult barriers, to one another. For the first time since their parents were dispersed in 1948, second-generation Palestinian refugees in Beirut or Amman could communicate with their counterparts inside Palestine. Some of what the participants in the project did was quite remarkable. Thus when Israeli closures were relaxed somewhat the Dheisheh residents went on visits to their former villages in Palestine, and then described their emotions and what they saw for the benefit of other refugees who had heard of but could not have access to these places. In a matter of weeks a remarkable solidarity emerged at a time when, it turned out, the so-called final-status negotiations between the PLO and Israel were beginning to take up the question of refugees and return, which along with the question of Jerusalem made up the intransigent core of the stalemated peace process. For some Palestinian refugees, therefore, their presence and political will was actualized for the first time, giving them a new status qualitatively different from the passive objecthood that had been their fate for half a century.

On August 26, 2000, all the computers in Dheisheh were destroyed in an act of political vandalism that left no one in doubt that refugees were meant to remain refugees, which is to say that they were not meant to disturb the status quo that had assumed their silence for so long. It wouldn't be hard to list the possible suspects, but it is hard to imagine that anyone will ever be named or apprehended. In any case, the Dheisheh camp-dwellers immediately set about trying to restore the Ibdaa Center, and seem to some degree to have succeeded. To answer the question "why" individuals and groups prefer writing and speaking to silence is equivalent to specifying what the intellectual and writer confront in the public sphere. The existence of individuals or groups seeking social justice and economic equality--and who understand, in Amartya Sen's formulation, that freedom must include the right to a whole range of choices affording cultural, political, intellectual and economic development--ipso facto will lead to a desire for articulation rather than silence. It almost goes without saying that for the American intellectual the responsibility is greater, the openings numerous, the challenge very difficult. The United States, after all, is the only global power; it intervenes nearly everywhere, and its resources for domination are very great, although far from infinite.

The intellectual's role generally is to uncover and elucidate the contest, to challenge and defeat both an imposed silence and the normalized quiet of unseen power, wherever and whenever possible. For there is a social and intellectual equivalence between this mass of overbearing collective interests and the discourse used to justify, disguise or mystify its workings while at the same time preventing objections or challenges to it. In this day, and almost universally, phrases such as "the free market," "privatization," "less government" and others like them have become the orthodoxy of globalization, its counterfeit universals. They are staples of the dominant discourse, designed to create consent and tacit approval. From that nexus emanate such ideological confections as "the West," the "clash of civilizations," "traditional values" and "identity" (perhaps the most overused phrases in the global lexicon today). All these are deployed not as they sometimes seem to be--as instigations for debate--but quite the opposite, to stifle, pre-empt and crush dissent whenever the false universals face resistance or questioning.

The main goal of this dominant discourse is to fashion the merciless logic of corporate profit-making and political power into a normal state of affairs. Behind the Punch and Judy show of energetic debate concerning the West and Islam, for example, all manner of antidemocratic, sanctimonious and alienating devices (the theory of the Great Satan or of the rogue state and terrorism) are in place as diversions from the social and economic disentitlements occurring in reality. In one place, Hashemi Rafsanjani exhorts the Iranian Parliament to greater degrees of Islamization as a defense against America; in the other, Bush, Blair and their feeble partners prepare their citizens for an indeterminate war against Islamic terrorism, rogue states and the rest. Realism and its close associate, pragmatism, are mobilized from their real philosophical context in the work of Peirce, Dewey and James, and put to forced labor in the boardroom where, as Gore Vidal has put it, the real decisions about government and presidential candidates are made. Much as one is for elections, it is also a bitter truth that elections do not automatically produce democracy or democratic results. Ask any Floridian.

The intellectual can offer instead a dispassionate account of how identity, tradition and the nation are constructed entities, most often in the insidious form of binary oppositions that are inevitably expressed as hostile attitudes to the Other. Pierre Bourdieu and his associates have very interestingly suggested that Clinton-Blair neoliberalism, which built on the conservative dismantling of the great social achievements (in health, education, labor, social security) of the welfare state during the Thatcher-Reagan period, has constructed a paradoxical doxa, a symbolic counterrevolution that includes the kind of national self-glorification I've just mentioned. This, Bourdieu says, is

conservative but presents itself as progressive; it seeks the restoration of the past order in some of its most archaic aspects (especially as regards economic relations), yet it passes off regressions, reversals, surrenders, as forward-looking reforms or revolutions leading to a whole new age of abundance and liberty (as with the language of the so-called new economy and the celebratory discourse around network firms and the internet).

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