ting.” Lacking the family or communalnbase, we tend to go it alone. In ansense, we are all Ojibwa.nShkilnyk’s final exhortation showsnus how different from Farr’s is her viewnof culture. Authentic Indianness fornFarr lies in a private interior that isnsustainable even amid the most pervasivensettings of modern white society.nIn contrast, Shkilnyk sees culture asnsustained only by a group and by itsnactive performance of the everydaynand special rituals of living.nHers is a more accurate view, Inthink, one that raises some very interestingnquestions regarding traditionnand modernity. For example, is there anhuman right (or, at least, a civil right)nto a community tradition? Put differently,nis it in the public interest tonprotect and preserve a community’sntradihons? If so, what public policiesnbest achieve these goals, and who decidesnwhich traditions are worth saving?nFinally, what happens to traditionsnwhen they are preserved due tonextraordinary, perhaps “unnatural,”nefforts? Are they the same traditionsnthey were in their natural settings, ornhave they become sterile shadows ofnwhat they once were?nThese are very large questions, ofncourse, but there are policymakersnwho must decide daily how they shallnanswer them, and the evidence showsntheir answers have been disastrous.nTwo interesting movements are worthnmentioning as possible antidotes to thenprevailing notion that “community development”nmeans commitment tonmodernization. First is the “MediatingnStructures and Public Policy” projectndirected a few years ago by Peter L.nBerger and Richard John Neuhaus andndescribed best in their short treatise TonEmpower People: The Role of MediatingnStructures in Public Policy (AmericannEnterprise Institute, 1977). Bergernis the sociologist who has given thenmost sustained thought to the publicnpolicy applications of the sociologicalnunderstanding of modernity. He affirmednin a 1974 essay on patriotismnthe proposition that “Every humannbeing has the right to his own tradidon”nand that “No one may be deprivednof his childhood.” The point ofnthe mediating structures project is thatnit is the midrange institutions in ournmodern society—institutions such asnneighborhood, family, church, andnvoluntary association—that are thenmodern carriers of traditions, values,nmeanings, and identity. Berger andnNeuhaus recommend that public policynprotect and empower those mediatingninstitutions wherever possible.nAnother development relevant tonour thoughts about public policy responsesnto the collision between traditionnand modernity is the relativelynrecent movement within the professionnof folklorists to preserve and revitalizencommunity traditions throughn”folklore and folklife festivals.” Oftennusing public funding, folklorists gatherntraditional “folk” artists and performersnfor a few days’ worth of music, crafts,ndancing, cooking, and storytelling.nThe public is invited to these festivals,nand attendance has been heavy. Thenfestivals and the “living museum”nmovement (also popular among folklorists)naim not only at preserving folkntraditions but even at reviving traditionsnthat have “died.”nSome folklorists raise serious doubtsnabout folk festivals, worrying thatn”staged traditions” and an unreflectivenpursuit of “authenticity” do not add upnto viable cultures. Traditions preservednunder artificial circumstances, thesenskeptics argue, are not up to the importantnwork living traditions do innterms of sustaining meaning in a community.nWorse, these festivals may benGreenlawn Press AnnouncesnIN BLOODY TERMSnThe Betrayal of the Church in Marxist Grenadanby Andrew J. Zwerneman, 113 pp., $6.95nIN BLOODY TERMS is the powerful testimony of Grenada’s struggle for faith andnfreedom under five years of revolution.n”A superb case-study (and warning) of how moral and religious convictionsncan be turned on their head by political manipulators.”nDavid Asman, “Americas Column” Editor, The Wall Street Journaln”If we wish to understand the programs which Marxist revolutionary movements have for religion,nthe lesson of Grenada Is a perfect example In miniature. In Bloody Terms deserves wide attention.nJames V. Schall, S.J., Political Theorist, Georgetown UniversitynPlease send me-nNamenStreet Address.nCityn.copies of IN BLOODY TERMS at $6.95 eacii plus $1.00 per order for postage and handling.nQuantitynAmountnState Zip Postage & handlingnTOTAL ENCLOSEDnGDEENLAWN VUfSSn237 N. Michigan St., South Bend, IN 46601nnnMAY 1986/27n