It is a city full of churches and places of worship, yet there are no cathedrals, either Anglican or Roman; it has a sufficient supply of elementary schools, but it has no public or high school, and it has no colleges for the higher education and no university; the people all read newspapers; yet there is no East London paper except of the smaller and local kind.... In the streets there are never seen any private carriages; there is no fashionable quarter ... one meets no ladies in the principal thoroughfares. People, shops, houses, conveyances—all together are stamped with the unmistakable seal of the working class. Perhaps the strangest thing of all is this: in a city of two millions of people there are no hotels! That means, of course, that there are no visitors.[6] In the older cities of Europe, where the processes of segregation have gone farther, neighborhood distinctions are likely to be more marked than they are in America. East London is a city of a single class, but within the limits of that city the population is segregated again and again by racial, cultural, and vocational interests. Neighborhood sentiment, deeply rooted in local tradition and in local custom, exercises a decisive selective influence upon the populations of the older European cities and shows itself ultimately in a marked way in the characteristics of the inhabitants. What we want to know of these neighborhoods, racial communities, and segregated city areas, existing within or on the outer rims of great cities, is what we want to know of all other social groups: What are the elements of which they are composed? To what extent are they the product of a selective process? How do people get in and out of the group thus formed? What are the relative permanence and stability of their populations? What about the age, sex, and social condition of the people? What about the children? How many of them are born, and how many of them remain? What is the history of the neighborhood? What is there in the subconsciousness—in the forgotten or dimly remembered experiences—of this neighborhood which determines its sentiments and attitudes? What is there in clear consciousness, i.e., what are its avowed sentiments, doctrines, etc.? What does it regard as matter of fact? What is news? What is the general run of attention? What models does it imitate and are these within or without the group? What is the social ritual, i.e., what things must one do in the neighborhood in order to escape being regarded with suspicion or looked upon as peculiar? Who are the leaders? What interests of the neighborhood do they incorporate in themselves and what is the technique by which they exercise control? II. INDUSTRIAL ORGANIZATION AND THE MORAL ORDER