The present historical moment may seem a particularly inopportune time to review Bowling Alone, Robert Putnam's latest exploration of civic decline in America. After all, the outpouring of volunteerism, solidarity, patriotism, and self-sacrifice displayed by Americans in the wake of the September 11 terrorist attacks appears to fly in the face of Putnam's central argument: that \"social capital\" -defined as \"social networks and the norms of reciprocity and trustworthiness that arise from them\" (p. 19)'has declined to dangerously low levels in America over the last three decades. However, Putnam is not fazed in the least by the recent effusion of solidarity. Quite the contrary, he sees in it the potential to \"reverse what has been a 30to 40-year steady decline in most measures of connectedness or community.\"' As an example of how the current \"war on terrorism\" could generate a durable civic renewal, Putnam points to the burst in civic practices that occurred during and after World War II, which he says \"permanently marked\" the generation that lived through it and had a \"terrific effect on American public life over the last half-century.\" 3 If Americans can follow this example and channel their current civic

Bowling alone: The collapse and revival of American community

Frantz Fanon’s explosive Black Skin, White Masks is a merciless expose of the psychological damage done by colonial rule across the world. Using Fanon’s incisive analytical abilities to expose the consequences of colonialism on the psyches of colonized peoples, it is both a crucial text in post-colonial theory, and a lesson in the power of analytical skills to reveal the realities that hide beneath the surface of things.  
Fanon was himself part of a colonized nation – Martinique – and grew up with the values and beliefs of French culture imposed upon him, while remaining relegated to an inferior status in society. Qualifying as a psychiatrist in France before working in Algeria (a French colony subject to brutal repression), his own experiences granted him a sharp insight into the psychological problems associated with colonial rule.  
Like any good analytical thinker, Fanon’s particular skill was in breaking things down and joining dots. His analysis of colonial rule exposed its implicit assumptions – and how they were replicated in colonised populations – allowing Fanon to unpick the hidden reasons behind his own conflicted psychological make up, and those of his patients. Unflinchingly clear-sighted in doing so, Black Skin White Masks remains a shocking read today.

An Analysis of Frantz Fanon's Black Skin, White Masks

Examines various industries to show how business endows products with evocative meaning. Kramer was one of the most visionary musical thinkers of the second half of the 20th century. In his The Time of Music, he approached the idea of the many different ways that time itself is articulated musically. This book has become influential among composers, theorists, and aestheticians. Now, in his almost completed text written before his untimely death in 2004, he examines the concept of postmodernism in music. Kramer created a series of markers by which we can identify postmodern works. He suggests that the postmodern project actually creates a radically different relationship between the composer and listener. Written with wit, precision, and at times playfully subverting traditional tropes to make a very serious point about this difference, Postmodern Music, Postmodern Listening leads us to a strongly grounded intellectual basis for stylistic description and an intuitive sensibility of what postmodernism in music entails. Postmodern Music, Postmodern Listening is an examination of how musical postmodernism is not just a style or movement, but a fundamental shift in the relationship between composer and listener. The result is a multifaceted and provocative look at a critical turning point in music history, one whose implications we are only just beginning to understand. A timely essay collection on the development and influence of secular expressions of Buddhism in the West and beyond. How do secular values impact Buddhism in the modern world? What versions of Buddhism are being transmitted to the West? Is it possible to know whether an interpretation of the Buddha’s words is correct? In this new essay collection, opposing ideas that often define Buddhist communities—secular versus religious, modern versus traditional, Western versus Eastern—are unpacked and critically examined. These reflections by contemporary scholars and practitioners reveal the dynamic process of reinterpreting and reimagining Buddhism in secular contexts, from the mindfulness movement to Buddhist shrine displays in museums, to whether rebirth is an essential belief. This collection explores a wide range of modern understandings of Buddhism—whether it is considered a religion, philosophy, or lifestyle choice—and questions if secular Buddhism is purely a Western invention, offering a timely contribution to an ever-evolving discussion. Contributors include Bhikkhu Bodhi, Kate Crosby, Gil Fronsdal, Kathleen Gregory, Funie Hsu, Roger R. Jackson, Charles B. Jones, David L. McMahan, Richard K. Payne, Ron Purser, Sarah Shaw, Philippe Turenne, and Pamela D. Winfield. `I judge this book to be something of a triumph. It provides many valuable insights into how social psychologists work within different paradigms and with quite different assumptions.... Throughout, the writing is clear, central issues are constantly reexamined, and sight is never lost of the whole \"task\" of the book... it addresses central issues both adventurously and provocatively. Students who use it are lucky to have such a feast provided, and they are bound to find the material both challenging and stimulating... there is much more about self issues in this text than in any comparable social psychology text. And that, in itself, is a major achievement' Self & Society This accessible, broad-based and a

The Saturated Self: Dilemmas of Identity in Contemporary Life

The Racial Contract

Breaking with the exoticizing cast of public discourse and conventional research, Urban Outcasts takes the reader inside the black ghetto of Chicago and the deindustrializing banlieue of Paris to discover that urban marginality is not everywhere the same. Drawing on a wealth of original field, survey and historical data, Loïc Wacquant shows that the involution of America's urban core after the 1960s is due not to the emergence of an 'underclass', but to the joint withdrawal of market and state fostered by public policies of racial separation and urban abandonment. In European cities, by contrast, the spread of districts of 'exclusion' does not herald the formation of ghettos. It stems from the decomposition of working-class territories under the press of mass unemployment, the casualization of work and the ethnic mixing of populations hitherto segregated, spawning urban formations akin to 'anti-ghettos'.

Urban Outcasts: A comparative sociology of advanced marginality

Across the West, something called multiculturalism is in crisis. Regarded as the failed experiment of liberal elites, commentators and politicians compete to denounce its corrosive legacies; parallel communities threatening social cohesion, enemies within cultivated by irresponsible cultural relativism, mediaeval practices subverting national 'ways of life' and universal values. In beautifully belligerent writing, this unique and important new book forcefully challenges this familiar narrative of the rise and fall of multiculturalism by refuting the existence of a coherent era of 'multiculturalism' in the first place. After an inspiring foreword by Guardian-journalist Gary Younge, the authors argue that what we are witnessing is not so much a rejection of multiculturalism as a rejection of lived multiculture. In documenting mainstream racism and the anxieties that inform it, Lentin and Titley show that the crisis is a projection of neoliberal societies' disjunctures. This book combines theory with a reading of contemporary events and argues that challenging this notion provides activists with a chance to ultimately transcend resurgent racism. Review

The Crises of Multiculturalism: Racism in a Neoliberal Age

This article argues that, despite the efforts to expunge race from the European political sphere, racism continues to define the sociality of Europe. The post-war drive to replace race with other signifiers, such as culture or ethnicity, has done little to overcome the effects of the race idea, one less based on naturalist conceptions of hierarchical humanity, and more on fundamental conceptions of Europeanness and non-Europeanness. The silence about race in Europe allows European states to declare themselves non-racist, or even anti-racist, while at the same time continuing to imply an inherent European superiority, which determines both international relationships and relationships with those seen as `in but not of Europe' within its domestic spheres. The article concludes by asking what the repercussions of this are in the context of the contemporary discourse on cohesion and integration that replaces multiculturalism as a possible way of living together in a Europe always less homogeneous in reality than it is commonly imagined to be.

Europe and the Silence about Race

Declarations of the end of race ignore the continuing impact of racism upon socio-economic inequality in ‘racial states’. Nevertheless, the idea of post-racialism has gained ground in a post-9/11 era, defined by a growing suspicion of diversity. Clearly racialized, this suspicion is couched in cultural-civilizational terms that attempt to avoid the charge of racism. Hence, attempts to counteract the purported failure of multiculturalism in Europe today pose culturalist solutions to problems deemed to originate from an excess of cultural diversity. This is part of a deepening culturalization of politics in which the post-race argument belongs to a post-political logic that shuns political explanations of unrest and widening disintegration in favour of reductive culturalist ones. The culturalization of politics is elaborated by relating it to the displacement of the political that originated with the nineteenth-century ascendance of race, thus setting ‘post-racialism’ firmly within the history of modern racism.

Post-race, post politics: the paradoxical rise of culture after multiculturalism

‘Remarkable ... a major contribution to our understanding and handling of one of the crucial contemporary issues that acquires more gravity by the day.’ Zygmunt Bauman This is an in-depth sociological study of the phenomenon of anti-racism, as both political discourse and social movement practice in western Europe. Lentin develops a comparative study of anti-racism in Britain, France, Italy and Ireland. While ‘race’ and racism have been submitted to many profound analyses, anti-racism has often been dealt with as either the mere opposite of racism or as a theme for prescriptives or polemics by those concerned with the persistence of racist discrimination. By contrast, this book views anti-racism as a variety of discourses that are central to the understanding of the politics of modern states. Examining anti-racism gives us insights not only into current debates on citizenship, immigration and Europeanisation, but it also crucially assists us in understanding the nature of race, racism and racialisation themselves. At a time of mounting state racism against asylum seekers, migrants and refugees throughout Europe and beyond, this book provides a much-needed exploration of the discourse of anti-racism that shapes policy and public opinion today.

Racism And Anti-Racism In Europe

Lentin sets out to unravel the history of the discourse of culturalism in the post-Second World War period. Culture is now almost universally used to categorize distinct human groups and to refer to the differences between them. As the liberal acceptance of multiculturalism as a recipe for contemporary living affirms, the use of culture as a viable conceptualization of human difference often goes unchallenged in present-day scholarship. Lentin focuses on how the concept of ‘culture’ came to replace the language of ‘race’ in the aftermath of the Holocaust. Looking at the history of the ‘UNESCO tradition’ of anti-racism, she shows how racial categorizations were replaced by cultural distinctions as a means of explaining human difference. Whereas ‘race’ was seen as irrevocably invoking the superiority of some human groups over others, culture was assumed by anti-racist scholars on both sides of the Atlantic to imply a positive celebration of difference while allowing for the possibility for progress among groups once considered ‘primitive’. Lentin argues that such a shift, on which the western discourse of anti-racism is grounded, by merely replacing ‘race’ with ‘culture’, fails to expunge the ranking of humanity implied by theories of ‘race’. The essentialization of ‘cultures’ inherent within this cultural relativism is carried through into multicultural approaches to education, policymaking and activism that fail to include the dominant group in their schematization of contemporary social and political relations. Furthermore, the failure of culturalist approaches to counter racism effectively has been attributed to the purported identity politics of ‘minority groups’. Contrary to the notion that culture has come to pervade politics due to a bottom-up call from the marginalized for greater recognition of their cultural ‘authenticity’, Lentin shows how culturalism originated within the anti-racist elite and has resulted in the depoliticization of anti-racism of the racism's actual targets.

Alana Lentin

Papers

The Crises of Multiculturalism: Racism in a Neoliberal Age

Europe and the Silence about Race

Post-race, post politics: the paradoxical rise of culture after multiculturalism

Racism And Anti-Racism In Europe

Replacing ‘race’, historicizing ‘culture’ in multiculturalism