How to Become Cosmopolitan in Urban Public Space
by Stéphane Tonnelat
An ethnography of Philadelphia takes up a problem rarely addressed by the social sciences: how to account for events that do not take place? In his latest opus, sociologist Elijah Anderson examines the absence of discrimination in a city market and looks at the conditions of possibility of cosmopolitanism.
Download: Hopeful Sociology (PDF – 182.4 kb)
The social sciences have a difficult time identifying and studying positive trends affecting our urban society. And a city like Philadelphia, the setting for the book under review, seems particularly ill-suited to the task. The white middle class and businesses have long fled the inner city, encouraged by a federal policy which favored suburban development. Since the 1950s, the poor, mostly African Americans, have been left stranded in a city plagued by shrunken fiscal revenues. Today, Philadelphia is still suffering from deindustrialization and the current economic crisis is taking its toll. The social upward mobility of lower class people, again mostly African Americans, is severely impaired by poor public services (education, public transportation…) and a lack of blue-collar employment opportunities (see the Pew Report (2009) cited by Anderson).
Elijah Anderson, an African American sociologist formerly at the University of Pennsylvania and now at Yale University, has built his sociological career in the steps of W. E. B. Du Bois (1899), documenting, in excruciating detail, in several landmark books (Anderson 1976, 1990; 1999; 2008), the struggles of everyday life in poor black inner city neighborhoods. In these areas, plagued by intractable economic conditions and institutionalized racism, violent behavior comes to dominate the streets and social relations. This not only reinforces the stigmatization of African Americans in the larger society, but also participates in establishing a self-reproducing “code of the street” within the community.Anderson has been one of the leaders of the renaissance of urban ethnography in the last twenty years, reviving and improving, with many others, the fieldwork tradition of the Chicago School of Sociology (Anderson 2009). Having refined both inductive and deductive scientific analysis, thanks to debates within the discipline (see for example the discussion in the American Journal of Sociology launched by Wacquant about the work of Anderson and two other ethnographers (Wacquant 2002; Duneier 2002; Newman 2002; Anderson 2002), ethnographers have gained a new respectability in sociology, which allows them to reach an audience beyond their academic turf and to explore new concepts. (more…)
GET OUT OF TOWN
Has the celebration of cities gone too far?
by Nicholas Lemann
ABSTRACT: A CRITIC AT LARGE about recent books on cities and urban planning. In the United States right now, after a long run of “urban crisis” (punctuated by periodic hopeful reports of revitalization), cities are viewed positively again. The veteran sociologist Elijah Anderson’s latest book, “” (Norton; $25.95), posits that there are certain venues in cities (Philadelphia is his example), such as public markets, where the races can come together temporarily without conflict. But he cautions against taking too much from this. He offers detailed, occasionally first-person descriptions of how racially charged life can be for an upper-middle-class black man when he ventures outside the cosmopolitan canopy.
The “cosmopolitan canopy” in Rittenhouse Square. Photo courtesy of Elijah Anderson
The latest census found Philadelphia the nation’s 9th most segregated metropolitan area in the United States. But there are still many places that bring people together, and it is those meeting grounds that Yale sociologist ELIJAH ANDERSON focuses on in his new book, The Cosmopolitan Canopy: Race and Civility in Everyday Life. From hospital waiting rooms to off-track betting parlors to Reading Terminal Market to Rittenhouse Square, Anderson’s research investigates the complex interplay in urban semi-public spaces in the city he previously explored in Code of the Street and Streetwise.
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Elijah Anderson’s new book points up an identity crisis.
In the late 1980s, I fell in love with the discipline of sociology by reading books written by patient, perceptive observers like Elijah Anderson. As I told my father excitedly during my sophomore year in college, these scholars helped me see my immigrant anxieties as “normal” and a signature American experience. Concepts like identity and ethnicity let me express sentiments that until then had been inchoate and threatening. Going deep into the pockets of American society and hanging out at length, sociologists could draw on the human ballet to examine our cherished beliefs and institutions as well as our stereotypes and misguided social policies. This seemed to me to be a great magic trick, taking us into foreign, seemingly impenetrable worlds and emerging with useful insights.
For over a century, sociologists were some of our country’s influential truth-tellers. They gravitated to those issues—race relations, social inequality, and the workings of government—that were part of the American experiment to build an open, free democracy. Think of battles to end school segregation, ensure fair housing policy, and promote public sector accountability. A data-carrying sociologist—St. Clair Drake, Herbert Gans, James Coleman—was often at hand, gathering evidence, providing analysis, writing intelligibly for the citizenry. Anderson’s own ideas shaped criminal justice, welfare, and urban development policy. The sociologists may not have been household names, but they were important cogs in the civic wheel.
Racial difference is a constant, even unremarkable presence in city life — as simple as the way that, as you walk from one neighborhood to another, you’re aware of whether or not you “belong.” Racial differences, though, aren’t always cause for wariness or unease. Often, they’re invigorating. In The Cosmopolitan Canopy: Race and Civility in Everyday Life, the Yale sociologist Elijah Anderson writes about those parts of the American city that allow “complete strangers to observe and appreciate one another” across racial barriers. Anderson calls these spaces “cosmopolitan canopies,” and says they let ordinary people become amateur anthropologists, watching and, eventually, reaching out to people of whom they’d be more wary in other places. His broader question: can we encourage the growth of cosmopolitan canopies? Or do they only grow from the bottom up?
President Obama in Philadelphia’s Reading Terminal Market.
Anderson’s book is focused on Philadelphia, and starts with a walking tour of that city from a racial point of view: he takes in the Philadelphia equivalents of Back Bay, Downtown Crossing, Faneuil Hall, and South Station. Walking through Philly’s neighborhoods, Anderson writes, often means having “a pervasive wariness towards strangers,” created by the feeling that each neighborhood “belongs” to one group or another. By and large, this proprietary feeling is the rule. But scattered throughout the city there are oases of cosmopolitanism — places characterized by “acceptance of the space as belonging to all kinds of people.”