Since the end of the Cold War, development studies have fallen to the wayside as attention has shifted to the democratization process in Eastern Europe, the increased integration of the European Union, and the effects of economic globalization in the advanced industrialized countries. The developing world was seen as an afterthought or, in some cases, as arenas of misunderstandable ethnic or religious conflict, structural poverty, disease, and other hardships. However, in the context of September 11, more attention now is on the developing world, perhaps not so much on economic development, but more on containing various terrorist organizations. Yet development studies still exist, and this area of study maintains an historical connection to several decades worth of academic research. Scholars persistently ask such questions as why the South is poor and politically weak compared to countries in the North. Answers generally are located in the dependency literature of unequal economic relations leading to unequal power relations. Darryl C. Thomas, in The Theory and Practice of Third World Solidarity, asks this question but provides a somewhat different response. The economic and political inequality in the world is not necessarily due to economic ideology but to the color of skin (p. xi). The solidarity of the Third World that Thomas sees in the past is one based on race, and racial solidarity should be the means by which the poor and powerless of the Third World transform unequal power relations. Thomas refers to this relationship as global apartheid, defining it as a structure of the world system that combines political economy and racial antagonism (p. 26). He states that global apartheid refers to the continuation of white-minority dominance of political, social, legal, cultural, and economic decision-making apparatuses within the world system (p. 111) and that this form of racial capitalism has become a permanent feature in the world system.