Dictionary of Race, Ethnicity and Culture by Guido Bolaffi, Raffaele Bracalenti, Peter H. Braham, Sandro

By Guido Bolaffi, Raffaele Bracalenti, Peter H. Braham, Sandro Gindro

Race, ethnicity and tradition are suggestions which are interpreted in a variety of and infrequently contradictory methods. This Dictionary of Race, Ethnicity and tradition provides the ancient history and etymology of a large variety of phrases regarding those ideas, discourses of race, ethnicity and tradition from a commonly multicultural viewpoint. This new and up to date dictionary comprises a number of references to either eu and American strategies, debates and phrases.

Contributors to the dictionary contain recognized anthropologists, biologists, attorneys, philosophers, sociologists and psychologists, allowing the Dictionary to deliver an interdisciplinary method of the subject material, and a wealthy number of voice and content material that will otherwise

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Dassetto, F. (1993) Immigration et espace public: la controverse de l'inteÂgration, L'Harmattan, Paris. Bastide, R. (1967) Les AmeÂriques noires, Payot, Paris. , Leggewie, C. (eds) (1994) Au Miroir de l'autre. De l'immigration aÁ l'inteÂgration en France et en Allemagne, Les EÂditions du Cerf, Paris. Gordon, M. M. (1964) Assimilation in American Life: The Role of Race, Religion and National Origin, Oxford University Press, Oxford. Park, R. , Burgess, E. W. (1921) Introduction to the Science of Sociology, University of Chicago Press, Chicago.

Art contributes in speci®c and crucial fashion to de®ning the identity of an ethnic group in the same way as do its language, its religion and its customs. In this sense, MULTIETHNIC societies, as well as being multilingual and multireligious, are also multi-artistic. Diversi®ed artistic production in multiethnic societies serves the double function of providing each group with its own user niche while promoting reciprocal knowledge between different groups. However, the encounter of different artistic expressions is also at the origin of various cultural misunderstandings and, potentially, even of racist attitudes.

When Ali was murdered in 1929, leadership of the move- ment passed to Wallace D. Fard (also known as Walli Farad, Master Farad Muhammad or the Great Mahdi to Black Muslims). In 1930 Fard, a silk salesman, established the Temple of Islam No. 1 (later known as a mosque) in Detroit. This was the beginning of the Nation of Islam. He taught his followers that their `true religion' was not Christianity, but Islam, the `religion of the black man' of Asia and Africa. Fard stressed `knowledge of self ' as a requirement for achieving black liberation.

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