Ethnic boundaries, according to Barth, may involve territory but are largely 

 social; that is, they are derived from recognized norms that serve to structure cross- 

 cultural contacts. Such structuring effects regulating social behavior witliin the 

 Black subculture have been well documented in earlier studies. For example, Frazier 

 (1957) cites the historical impact of enforced segregation resulting in a Black commun- 

 ity social structure that serves to insulate its members from the effects of discrimin- 

 ation. More recent studies by McCord and others (1969) and Olsen (1970) describe forms 

 of community organization within the Black subculture that serve the general function 

 of discouraging contact with White society. In light of these findings, it seems 

 reasonable to think that structuring of leisure activities may indeed serve a similar 

 purpose . 



Some empirical evidence supports this notion. Lee (1973) reports a kind of terri- 

 torial definition by Blacks (and other groups) of portions of public beaches in Califor 

 nia. He observed that Blacks preferred specific reservoirs for fishing activity and 

 "staked out" unambiguous Black enclaves on the beaches. Suttles (1969) contrasts min- 

 ority cross-cultural contacts in school, employment, or economic settings with those in 

 more informal social settings. From the minority's perspective, social interaction in 

 the formal settings tends to conform to norm and value systems of the dominant culture. 

 By contrast, interaction in informal social settings is more reflective of the subcul- 

 ture' s norms and values. The informal settings are where most nonwork time is spent 

 and are typically located in the ethnic community. If the idea of ethnic boundary 

 maintenance, both social and territorial, is extended to the nonwork world, leisure may 

 play an especially important role in maintaining ethnic identity by perpetuating cultur 

 al differences in leisure choices. 



In this light, leisure choices may be governed by at least two cultural factors. 

 First, outdoor recreation choices may be made to conform to activities traditionally 

 valued by the group, as fishing seems to be for Blacks, and to avoid activities that 

 may be interpreted by members as inconsistent with ethnic norms, values, or tradition. 

 Some wildland recreation activities, for example, may retain "White" identities and 

 hence appear "across the boundary" to Blacks, discouraging participation.^ Second, 

 both the activity and the site where it takes place may serve to set off and contrast 

 the ethnic group from other groups. When ethnic group members congregate at recreation 

 locations for characteristically popular activities (such as Blacks' lake fishing), 

 activities thus provide opportunities permitting the ethnic community to be extended 

 beyond residential boundaries, if any exist. In cases where no spatially defined 

 ethnic residential community exists, leisure sites and activities may play an even more 

 significant role in maintaining and enhancing identity by providing a locus for periodi 

 congregation. 



The heart of the issue of ethnic identity is the nature of American minority "cul- 

 tures" and their future as entities distinct from "mass culture." The "culture of pov- 

 erty" perspective of minority social systems (viewed simply as hardship-adaptive strat- 

 egies rather than true cultures) advanced by Lewis (1966) is now generally discredited 

 in the' social science community; the resurgence of interest in ethnic cultural roots 

 among Blacks, Chicanos, and other groups supports the existence of true subcultures. 

 Simultaneously, the "melting pot" perspective of assimilative American mass-society has 

 largely given way to a pluralistic view. The ultimate assimilation of Blacks and 

 others into the value and normative systems of a mass-culture is no longer taken for 

 granted. 



^A review of historical and psychological perspectives on Blacks' relationship to 

 wildlands is presented by Washburne (1978). 



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