NOTE: I made an original, quick post on Henninger's article after briefly skimming the Putnam lecture {found here--WARNING: it is not an easy read}. Below find my original post (with any updating in [brackets]), then Putnam's comment, then my reply to his comment (which I admit is lame in terms of engaging him on the methodology of his study, which--quite frankly--I really hate doing, which is why I never became an academic).
ORIGINAL POST
OP-ED: "The Death of Diversity: People in ethnically diverse settings don't care about each other," by Daniel Henninger
Henninger is pretty good, but he likes to cherry pick and then declare victory prematurely in adjacent issues.
Bob Putnam, from whom I took comparative politics way back when, is a great researcher, and an even better marketer ["bowling alone" was one way cool metaphor]. Naturally, he casts his current work on "social capital" in terms of the great diversity issue of our day: immigration.
So Putnam does a lot of interviews of communities in America and finds the most diverse ones, meaning ones typically with lots of immigrants [although he's basically testing across four groups {whites, blacks, asians, latinos} and not for immigrant populations per se {as far as I could tell from the text}, though the relationship is fairly obvious--as in, more diverse, more immigrants on average], have low social capital. As Henninger neatly summarizes: "People in ethnically diverse settings don't want to have much of anything to do with each other."
This is presented as a surprising conclusion [by Henninger, less so by Putnam who compares and contrasts the "conflict" versus "contact" models--see his text for details], because of the mythology of the "melting pot," when, of course, American history is crammed with anti-immigrant periods, and tons of evidence that when we go through a large immigration wave, we go through an extended period of heightened fragmentation.
[Here, I leave Putnam behind and start unconsciously laying into Henninger's take and his noting how Pat Buchanan is making hay out of all this WRT immigration.]
So none of this is new, in my mind. Go back to ethnic neighborhoods in NYC at the turn of the previous century: completely enclaved and amazingly suspicious of outsiders. In fact, it was a lot of social concern about all that atomization, coupled with the rise of industrialization, that led to the rise of community groups in America. Putnam would like to trigger something similar today for similar reasons [he founded an institute for this purpose], but there is this gross assumption that this time around should look fundamentally like last time [I am admittedly transferring here from my dislike of Buchanan [hey, it's just a blog, I get to slop around a bit!}, but then again, you read Putnam and you're confronted with churches and the military as the positive examples, and that does give one the sense of a gross assumption that traditional models are the way to go--yes? I mean, it's not like he counters with Second Life].
I just don't see that happening with the Facebook and MySpace generation, which shows a higher tolerance for diversity than any previous generation (documented at length) and yet may be no more likely to organize itself in terms of housing or community selection to reflect that greater tolerance than any generation prior.
Putnam's citation of a possible assimilation model is equally unsurprising: mega-churches that bundle up life and living like a religious version of Disneyworld. Sure, when faced with lotsa complexity and diversity, many will choose AOL-like "walled gardens" to play within, and that's fine, but such enclaving is hardly a model for assimilation. [At least not one that most individuals want, because both churches and militaries win cohesion by breaking you down and reforming you according to their ideologies, and--by my count--most people today want some level of belonging without the being told how-to-think stuff--admittedly an unscientific, not-subject-to-multivariate-analysis statement.]
Beyond that, I'm simply suspicious of the perceived requirement for assimilation, which I believe--especially in Putnam's case--is based on his own life-view shaped by growing up in 1950s America--a truly odd and unique period in our national and shared global history [Putnam, like me, likes to brag about his smalltown Midwestern upbringing]. The emphasis on social conformity and "joining" and "belonging to" socially-acceptable groups was huge in that time frame, reflecting the dominant struggle motif of the age: we had to provide a conformist, solid front lest those devious Sovs conquer us and force us into a frighteningly conformist, monotone social structure. To me, that's just the natural mirror-imaging that we always engage in when confronted by perceived outside dangers.
So now we face a retraditionalizing threat (radical Islam) and so we too seek retraditionalizing answers. We want an America that seems ultra-American, and so we pull up images from the past and worry over how little our current circumstances mirror those previous times, instead of simply accepting the reality that we maintain our pathfinder status in this continuing evolution we've unleashed upon the world--this globalization largely modeled on our wide-open, few-holds-barred system.
Why a system built on the freedom to pursue individual happiness should feel so threatened by an increasingly fractured definition of happiness is odd, but there you have it. We fear the "Muslim hordes" threat, or the "Latino hordes" threat, and we assume the shared definitions of the past will be overwhelmed by foreign ones we cannot access, much less understand.
Unprecedented to some, the same-old same-old to others.
This is not to say that I don't approve of Putnam's research, which I think is good. And if it pushes us all toward new efforts at assimilation and communitarianism, that's fine too. These things ebb and wane, typically in response to lengthy periods of heightened immigration. For America to forge a new definition of that requirement right now would be a serious gift to a world facing these dynamics all over the dial. It would be America fulfilling its pathfinder status as it has in the past.
My caution is simply this: don't assume tomorrow's communitarianism must look like last century's. I mean, I live in Indiana for very specific reasons, but nonetheless remain highly connected to a host of communities on a daily basis. Do I manage the same local community involvement as my old man? Definitely not. Is my community worse for it? It's definitely different, but I don't see it as worse (having lived in both worlds/eras). The scale of community and connectivity is simpler far greater now, much like with globalization as a whole. The communitarianism we seek at home is desired from America as a whole by the global community, which sees us as increasingly enclaved.
PUTNAM COMMENT:
Tom, I'm most interested to see your thoughts on my work, most of which I agree with. Can I modestly suggest, however, that it might be good actually to read what I have written, rather than relying on second-hand politicized accounts of my work, before you opine on my views and biases? See http://www.blackwell-synergy.com/doi/full/10.1111/j.1467-9477.2007.00176.x
Bob Putnam
MY REPLY (expanded from an initial counter-comment relayed to Sean over the phone)
Actually, I read the report as presented in a prize lecture, and listened to an interview he gave on the study. Also read "Bowling" way back when.
I should have linked both rather than just cite Henninger. My bad.
But Putnam's right to call me out. I got too focused on Henninger's interpretation that I didn't bother using Putnam's own words to counter Henninger's take (e.g., Putnam's longer-term observations are far more optimistic, showing more networking creativity among young, plus citing the military model with some admiration).
In short, I got Putnam with too much friendly fire in my putdown of Henninger, and that was lazy on my part.
But having gone over the lecture text again, I'll stick with the original post rather than attempt navigating through the language and statistics of multivariate analysis. I've always had a lot of distrust for this kind of stuff, because polling--even very scientifically analyzed--still strikes me as infinitely malleable.
They tried to teach me this stuff at Harvard (when Putnam was department head) and it left me cold beyond belief. I found that by tweaking the data here and there I could come up with all sorts of interpretations, so that when you try to present your stuff as honestly as possible (and Putnam is very good at this), you end up writing in this profoundly convoluted manner that--quite frankly--makes my head hurt to read.
Henninger's main take (what I scanned for in my first read of Putnam's lecture/article) on Putnam is accurate: Putnam comes up with the unsurprising validation of the "conflict" model of diversity (when people are mixed, things get nasty) in his surveys. What he offers in the text is a lot of additional logic and historical citations and some survey data that suggests there's hope for higher social trust levels down the road based on certain integration policies/practices/models, with a special nod to churches and the military (the source of one great example of where the "contact" model worked in the Second World War).
So, in the end, I guess I don't have much more to add on Putnam's work than what I said in the original post. As I'm not one to debate the intricacies of multivariate analyses, I'll stick to how the findings get presented, and here I remain uncomfortable with how Putnam markets these findings WRT immigration, and how those findings are so easily used for very negative arguments by guys like Henninger and Patrick Buchanan.
Basically, Putnam has his data on diverse communities and his particular polling on the question of social trust, and his findings propose a certain association (more diverse equals less social trust), which can easily come off like one of those cancer studies (more hot dogs equals more cancer), and he readily admits he's just got a finding for now (unless he gives us a lot more compelling data or analysis in his subsequent presentations) and that the ultimate causality is probably infinitely more complex than this one variable he tracks (no matter how much you control for other factors, any one such variable is but a tiny fraction of reality captured in numbers on paper). And yet, despite this humble beginning, and despite not really contextualizing what comes next in some larger understanding of the vast complexity of the immigrant experience (other than to say, "some of our best Americans turn out to be ..."), Putnam makes the bold logic leap to raising some serious questions on immigration. He didn't need to make this link so explicit, in my mind, because his data to date doesn't exactly rock my boat on that subject, and yet he does, so Putnam can hardly be surprised anti-immigration types use his findings in a "politicized" manner.
To tell my truth, I don't think Henninger and Buchanan and others misuse Putnam's report whatsoever. I think he positioned his rather specific findings very cleverly within this larger, hot-button social topic, and I think he did it with great marketing purpose.
And again, that made me queasy when I read his lecture. It confirmed my queasiness when I saw what Henninger and Buchanan readily make of it, and so I sense some profound biases at work here--from all parties (including me, in rejectionist, post-Boomer mode).
So I guess I "blinked," and got it right.