Misled Youth is a shoegaze band from Ohio State University. They are most f… Read Full Bio ↴Misled Youth is a shoegaze band from Ohio State University. They are most famous for being white, rich, and former security guards at the Newseum in Washington, D.C.
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you're "over it"
Misled Youth Lyrics
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dahliafully
"At the end of the 19th century and into the early 20th, racialist biology ruled the human sciences. Differences between societies were ascribed to differences in the essential biological makeup of their members, that is, to race. In order to explain why certain peoples were more “primitive” than others, the anthropologist figured out which races have attained what kind of sophistication and then pegged them, permanently, to that rung. Race scientists believed that laws—thought of as biological—governing the behavior of humankind could be deduced from the particular facts of each individual’s racial characteristics. A natural political consequence of such a view is, of course, eugenics. The link with Boas’ “physical method” is clear.
Boas was one of history’s great antiracists. (He remains something of a bugbear for white supremacists: Jared Taylor, the mush-headed editor of American Renaissance magazine, placed Boas on a list of “Americans Who Have Damaged White Interests.”) Boas’ antipathy toward racist thinking was the result of a moral conviction that humankind is broadly equal, buttressed by his extensive ethnographical research of American Indians. But what could replace race as an explanation of the differences between human societies? Here was set the cornerstone of U.S. anthropology: Boas replaced “race” with “culture.”
Before Boas, “culture” was more or less understood to be a people’s creative output: the arts, the sciences—engagement with these made one “cultured,” refined. Culture is the 11th-century Japanese classic The Tale of Genji, culture is multilingualism, culture is a curiosity in humankind’s explorations. This is not what Boas meant.
After about 1911, Boas spoke of “cultures”—plural—rarely just “culture.” For him, a culture was the set of learned behaviors that governs a group of people (“patterns” in the phrase of his brilliant student Ruth Benedict, a great love of Mead’s). Rather than differing in the kind of being they were, as racialist science held, people instead differed in their “repetition of mental processes.” Culture was custom. Learned behavior and patterns of thinking, taught to children by means of folklore, instruction, and their own imitation of adults, become a lens through which one experiences and affects the world. It is also, crucially, the reference point through which all behavior is rationalized. This is a culture, and there are uncountable cultures that mold the ways that people act out their lives. Boas never jettisoned biology entirely: He simply made culture far more influential. This view of humanity came to be known as cultural determinism, and it had important political implications: If culture is contingent and variable, then human “nature” is malleable. It could be changed—for the better. For progressives who embraced cultural determinism, this meant that poverty, crime, and racial inequality were outcomes of economic disadvantage, not innate differences. There was nothing inevitable about them.
...As with Albert Einstein and physics, or Babe Ruth and baseball, Margaret Mead was anthropology. She far surpassed Boas’ public reputation. In the late 1960s, at the height of the sexual revolution, Coming of Age sold more than 100,000 copies. Her pioneering use of radio, her trade books that drew on far-flung cultures from Samoa to England, her grounded defense and unbridled celebration of the diversity of human customs—all of it made her the quintessential social scientist and a venerable public intellectual.
Mead went explicitly in search of “negative instances” to the biological essentialism of the reigning anthropology of her day; Freeman in turn looked for “negative instances” of Mead’s theories, explicitly seeking to uphold a more biologically centered discipline. They were, in this instance and from the long view of history, avatars of “culture” and “biology,” and their clash exemplifies the immemorial tension that those two ideas have had in the minds of people trying to understand what it means to be a person.
...How one resolves that tension has a significant effect on one’s politics. It is not determinative, but it is telling. The culture-first—Boasian—view is that human nature is ambiguous and malleable, without deeply set and immobile pylons to uphold the whole artifice. There is—if this isn’t too much of a contradiction—an essential fluidity to humankind itself, an adaptability that goes to the heart of human organization. Therefore, it stands to reason that we can always organize ourselves in more equitable, just, and dignified ways: a principle to which Mead dedicated much of her life."
https://www.sapiens.org/culture/mead-freeman/
Phyllis Russell
When Baldwin talks about how old he was before he knew he was an American it hurt me. I had the same experience back in '06 when I traveled to Europe for the first time and was asked if I were an American. It never occurred to me before that that I was indeed American. That moment changed me. It caused me to see the ceiling that had been placed over my head and it caused me to garner a determination to be more than what my country said I was. Thank you so much for the content you post. It is so appreciated and so needed.
Southern Girl
You can't be serious?
Bode Jaxx
@Sergio Jacoby happy to help =)
Sergio Jacoby
@Bode Jaxx It worked and I finally got access to my account again. I am so happy:D
Thanks so much you saved my ass !
Sergio Jacoby
@Bode Jaxx thanks for your reply. I got to the site thru google and Im in the hacking process now.
Seems to take quite some time so I will get back to you later with my results.
Bode Jaxx
@Sergio Jacoby instablaster :)
Christopher Harley
The dialogue is intricate. Early on, Mead spoke about how terrible it is only to give attention to something when things get violent. They both agreed that things had to be acted upon to prevent said violence in the first place. Later, Baldwin mentioned apathy, that people just didn't care enough. Mead argued that it was frustration, that people cared but didn't know what to do. When Baldwin brought up the four little girls and expressed his guilt over not being able to prevent their deaths, Mead told him that he wasn't responsible. I thought that was the apathy Baldwin meant. People can feel that a situation is so hopeless that they dissociate themselves from any responsibility regarding the matter. He felt that the country as a whole could have cooperated and done something to sway its hostile climate, something that would have precluded such a bombing. When he says that the past is now, he's saying that as we live and breathe we are shaping history. What we do now becomes history; therefore, as a whole we are all responsible for the current shape of things. No one from the past can bear responsibility, because they aren't present to influence things. We are alive; the world can be as we wish it if we take responsibility and action to make it so.
Christopher Harley
@g75hdöäk , I'm just reading it again, and I'm shocked that I wrote it. My surprise makes me realize that if I were not myself, I would think it well-written. I don't think I could have read it more objectively. Thank you and the other commenter for bringing my attention back to this and thanks for appreciating it.
g75hdöäk
Christopher Harley This gave me chills, the way you explained the apathy. So true.
Maurice
I could listen to Jimmy for hours. A great,great man.