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This problem is especially pronounced in communication between public planners or policymakers, drawn from professionally educated elites, and the other segments of our society for which they plan or make policy. Politicians are necessarily sensitive to this problem, as when they seek to find out what their constituents' main concerns are and to talk about them publicly in a "folksy" way. In recent years, moreover, research has made us increasingly aware of the depth of this problem in public education as it applies to our nation's economically most underprivileged groups as well as to such culturally and linguistically distinct peoples as Puerto Ricans, Chicanos, American Indians, and native Hawaiians (Sanday 1972, this volume).

In practice, however, planners are hesitant to use this resource for serious, as distinct from token, consultation, especially at the policy-making level. They are more likely to use them to help implement policies and plans already decided upon; this is my impression, and it is also my impression that, when such consultations are sought, the relations between consulter and consultant are often difficult. There is, I think, good social psychological reason for this. In a complex, multicultural society such as ours, planners and policymakers are members of and represent a cultural group that is politically dominant and socially prestigious.

If things go wrong for others because of his ignorance, his power advantage protects him from adverse consequences to himself. He can rationalize away his failures as someone else's fault and go on as before. 2 The pattern of self-segregation by those able to accomplish it is most clearly evident in colonial situations and among groups of expatriates, where the resident colonial officials or oil company employees tend to live in special compounds or distinct localities and to restrict very sharply their dealings with local people.

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