Beliefnet
Excerpt from "Bowling Alone: The Collapse and Revival of American Community" (Simon & Schuster)

No one is left from the Glenn Valley, Pennsylvania, Bridge Club who can tell us precisely when or why the group broke up, even though its forty-odd members were still playing regularly as recently as 1990, just as they had done for more than half a century. The shock in the Little Rock, Arkansas, Sertoma club, however, is still painful: in the mid-1980s, nearly fifty people had attended the weekly luncheon to plan activities to help the hearing- and speech-impaired, but a decade later only seven regulars continued to show up.

The Roanoke, Virginia, chapter of the National Association for the Advancement of Colored People (NAACP) had been an active force for civil rights since 1918, but during the 1990s membership withered from about 2,500 to a few hundred. By November 1998 even a heated contest for president drew only fifty-seven voting members. Black city councillor Carroll Swain observed ruefully, "Some people today are a wee bit complacent until something jumps up and bites them." VFW Post 2378 in Berwyn, Illinois, a blue-collar suburb of Chicago, was long a bustling "home away from home" for local veterans and a kind of working-class country club for the neighborhood, hosting wedding receptions and class reunions. By 1999, however, membership had so dwindled that it was a struggle just to pay taxes on the yellow brick post hall. Although numerous veterans of Vietnam and the post-Vietnam military lived in the area, Tom Kissell, national membership director for the VFW, observed, "Kids today just aren't joiners." Somehow in the last several decades of the twentieth century all these community groups and tens of thousands like them across America began to fade.

It wasn't so much that old members dropped out--at least not any more rapidly than age and the accidents of life had always meant. But community organizations were no longer continuously revitalized, as they had been in the past, by freshets of new members. Organizational leaders were flummoxed. For years they assumed that their problem must have local roots or at least that it was peculiar to their organization, so they commissioned dozens of studies to recommend reforms. The slowdown was puzzling because for as long as anyone could remember, membership rolls and activity lists had lengthened steadily.

In recent years social scientists have framed concerns about the changing character of American society in terms of the concept of "social capital." By analogy with notions of physical capital and human capital -- tools and training that enhance individual productivity -- the core idea of social capital theory is that social networks have value. Just as a screwdriver (physical capital) or a college education (human capital) can increase productivity (both individual and collective), so too social contacts affect the productivity of individuals and groups.

If individual clout and companionship were all there were to social capital, we'd expect foresighted, self-interested individuals to invest the right amount of time and energy in creating or acquiring it. However, social capital also can have "externalities" that affect the wider community, so that not all the costs and benefits of social connections accrue to the person making the contact. As we shall see later in this book, a well-connected individual in a poorly connected society is not as productive as a well-connected individual in a well-connected society. And even a poorly connected individual may derive some of the spillover benefits from living in a well-connected community. If the crime rate in my neighborhood is lowered by neighbors keeping an eye on one another's homes, I benefit even if I personally spend most of my time on the road and never even nod to another resident on the street.

Social capital can thus be simultaneously a "private good" and a "public good." Some of the benefit from an investment in social capital goes to bystanders, while some of the benefit redounds to the immediate interest of the person making the investment. For example, service clubs, like Rotary or Lions, mobilize local energies to raise scholarships or fight disease at the same time that they provide members with friendships and business connections that pay off personally.

It is emphatically not my view that community bonds in America have weakened steadily throughout our history -- or even throughout the last hundred years. On the contrary, American history carefully examined is a story of ups and downs in civic engagement, not just downs -- a story of collapse and of renewal. As I have already hinted in the opening pages of this book, within living memory the bonds of community in America were becoming stronger, not weaker, and as I shall argue in the concluding pages, it is within our power to reverse the decline of the last several decades.

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