Learning to unlearn.
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The book is Ethnic Boundary Making: Institutions, Power, Networks by Andreas Wimmer (Oxford UP). He's one of the leading scholars in the world on how ethnic groups form, how their boundaries hold or dissolve, and what makes some group identities endure across generations while others don't.
The key finding that I highlighted matters because the delineation and reparations conversation is fundamentally about social closure, a concept that goes back to Max Weber and that Wimmer engages with directly. Social closure is how a group draws and enforces a boundary around itself to control access to resources, political power, and group honor. For us, the resource is redress, and the group with the claim is the legacy Black American population (the freedmen) whose families go back to the failure of Reconstruction. Without that boundary, the injured party dissolves into a vague category and the claim collapses. It's not exclusion for its own sake. It's the mechanism by which an injured party defines itself clearly enough that its claim actually holds up legally and politically. Wimmer's research shows that lineal, multigenerational boundaries are exactly the type that endure, and the clearer that boundary is, the harder it is to dilute the claim.
I think this is scholarship the movement should really be engaging with, because it gives structural and empirical backing to what a lot of us already understand intuitively: that the claim has to be specific to hold. I'd also recommend Fredrik Barth (Ethnic Groups and Boundaries, 1969) and Rogers Brubaker (Ethnicity Without Groups, 2004). Barth fundamentally changed how anthropology understands ethnicity. Before him, the assumption was that ethnic groups were defined by a shared set of cultural traits: same food, same language, same music, same practices. Barth showed that's wrong. What defines an ethnic group is the boundary it maintains, not the cultural content inside it. Two groups can share virtually identical cultural practices, live in the same country, and still maintain sharp ethnic boundaries between them, because ethnicity isn't just about what you do. It's about who your people recognize as in and who they recognize as out. That insight is decades old and still not widely understood, but it's powerful for us, because it means someone can participate in "Black Culture" and that still doesn't settle the question of group membership.
Brubaker takes it further and makes a distinction that's useful against the "you're African" framing that gets thrown at us. He separates categories from groups. A category is a label. Anyone can apply it, and it can sound meaningful without any actual solidarity, shared institutions, or collective capacity underneath it. A group is people who are actually bound together and can act collectively. "You're African" is a category without a single ethnic boundary encompassing the entire continent, no shared institutions, no common kinship linking Black Americans to any ethnicity in Africa. We have ancestry there, but ancestry is not ethnicity. Brubaker gives us the language to say that clearly: what's being imposed on us is a category, not a group, and collapsing a real group into a loose category is exactly how you destroy a viable claim.
One thing worth noting: this scholarship isn't new. Barth published in 1969. Wimmer's book draws on decades of comparative research. Brubaker's has been out since 2004. The study of how ethnic boundaries actually work has been a major field for over half a century. And yet much of the loudest opposition to delineation comes from people with credentials, platforms, and institutional positions who speak with authority on ethnicity without ever engaging with the actual research on how it works. At a certain point, that's either a level of ignorance that's inexcusable for people who call themselves researchers, or it's deliberate, but the scholarship exists, it's rigorous, and it supports what this movement is doing.
DC Scotti retweeted
Rev discusses the importance of this next stretch of games for LaMelo Ball without Anthony Edwards:
“This is a career defining moment for LaMelo & if he fails…that will forever set who he is in this league”
(via @ReVLiTHoUSe)
DC Scotti retweeted
Chris Finch on LaMelo Ball getting into foul trouble:
"They're fouling him all over the floor. They got their hands on him, they're bumping him, they're holding him, they're riding him off his line. At the other end of the floor he's being whistled for a bunch of touch fouls. The way that they allow people to just put their hands on him over the full court, I thought we got rid of that stuff in the 80s, but apparently not"
The book is Ethnic Boundary Making: Institutions, Power, Networks by Andreas Wimmer (Oxford UP). He's one of the leading scholars in the world on how ethnic groups form, how their boundaries hold or dissolve, and what makes some group identities endure across generations while others don't.
The key finding that I highlighted matters because the delineation and reparations conversation is fundamentally about social closure, a concept that goes back to Max Weber and that Wimmer engages with directly. Social closure is how a group draws and enforces a boundary around itself to control access to resources, political power, and group honor. For us, the resource is redress, and the group with the claim is the legacy Black American population (the freedmen) whose families go back to the failure of Reconstruction. Without that boundary, the injured party dissolves into a vague category and the claim collapses. It's not exclusion for its own sake. It's the mechanism by which an injured party defines itself clearly enough that its claim actually holds up legally and politically. Wimmer's research shows that lineal, multigenerational boundaries are exactly the type that endure, and the clearer that boundary is, the harder it is to dilute the claim.
I think this is scholarship the movement should really be engaging with, because it gives structural and empirical backing to what a lot of us already understand intuitively: that the claim has to be specific to hold. I'd also recommend Fredrik Barth (Ethnic Groups and Boundaries, 1969) and Rogers Brubaker (Ethnicity Without Groups, 2004). Barth fundamentally changed how anthropology understands ethnicity. Before him, the assumption was that ethnic groups were defined by a shared set of cultural traits: same food, same language, same music, same practices. Barth showed that's wrong. What defines an ethnic group is the boundary it maintains, not the cultural content inside it. Two groups can share virtually identical cultural practices, live in the same country, and still maintain sharp ethnic boundaries between them, because ethnicity isn't just about what you do. It's about who your people recognize as in and who they recognize as out. That insight is decades old and still not widely understood, but it's powerful for us, because it means someone can participate in "Black Culture" and that still doesn't settle the question of group membership.
Brubaker takes it further and makes a distinction that's useful against the "you're African" framing that gets thrown at us. He separates categories from groups. A category is a label. Anyone can apply it, and it can sound meaningful without any actual solidarity, shared institutions, or collective capacity underneath it. A group is people who are actually bound together and can act collectively. "You're African" is a category without a single ethnic boundary encompassing the entire continent, no shared institutions, no common kinship linking Black Americans to any ethnicity in Africa. We have ancestry there, but ancestry is not ethnicity. Brubaker gives us the language to say that clearly: what's being imposed on us is a category, not a group, and collapsing a real group into a loose category is exactly how you destroy a viable claim.
One thing worth noting: this scholarship isn't new. Barth published in 1969. Wimmer's book draws on decades of comparative research. Brubaker's has been out since 2004. The study of how ethnic boundaries actually work has been a major field for over half a century. And yet much of the loudest opposition to delineation comes from people with credentials, platforms, and institutional positions who speak with authority on ethnicity without ever engaging with the actual research on how it works. At a certain point, that's either a level of ignorance that's inexcusable for people who call themselves researchers, or it's deliberate, but the scholarship exists, it's rigorous, and it supports what this movement is doing.
Black Americans finally reenforcing a durable and salient ethnic boundary is an affront to their whole political project.
The leading ethnicity scholar, Andreas Wimmer, who focuses on how ethnic boundaries form and endure, found that the most stable ethnic boundaries are those organized around multigenerational descent (lineage).
They don’t weaken the way behavioral or affiliative boundaries do. They persist.
Centering lineage is new for us but not for the rest of the world.
It’s one of the most well-documented mechanisms of ethnic boundary durability in the field.
Pannies are forcing a category with no historically constituted group underneath it, no shared institutions, no common kinship.
It’s not solidarity if it forces us to dissolve our own ethnic group.
The book is Ethnic Boundary Making: Institutions, Power, Networks by Andreas Wimmer (Oxford UP). He's one of the leading scholars in the world on how ethnic groups form, how their boundaries hold or dissolve, and what makes some group identities endure across generations while others don't.
The key finding that I highlighted matters because the delineation and reparations conversation is fundamentally about social closure, a concept that goes back to Max Weber and that Wimmer engages with directly. Social closure is how a group draws and enforces a boundary around itself to control access to resources, political power, and group honor. For us, the resource is redress, and the group with the claim is the legacy Black American population (the freedmen) whose families go back to the failure of Reconstruction. Without that boundary, the injured party dissolves into a vague category and the claim collapses. It's not exclusion for its own sake. It's the mechanism by which an injured party defines itself clearly enough that its claim actually holds up legally and politically. Wimmer's research shows that lineal, multigenerational boundaries are exactly the type that endure, and the clearer that boundary is, the harder it is to dilute the claim.
I think this is scholarship the movement should really be engaging with, because it gives structural and empirical backing to what a lot of us already understand intuitively: that the claim has to be specific to hold. I'd also recommend Fredrik Barth (Ethnic Groups and Boundaries, 1969) and Rogers Brubaker (Ethnicity Without Groups, 2004). Barth fundamentally changed how anthropology understands ethnicity. Before him, the assumption was that ethnic groups were defined by a shared set of cultural traits: same food, same language, same music, same practices. Barth showed that's wrong. What defines an ethnic group is the boundary it maintains, not the cultural content inside it. Two groups can share virtually identical cultural practices, live in the same country, and still maintain sharp ethnic boundaries between them, because ethnicity isn't just about what you do. It's about who your people recognize as in and who they recognize as out. That insight is decades old and still not widely understood, but it's powerful for us, because it means someone can participate in "Black Culture" and that still doesn't settle the question of group membership.
Brubaker takes it further and makes a distinction that's useful against the "you're African" framing that gets thrown at us. He separates categories from groups. A category is a label. Anyone can apply it, and it can sound meaningful without any actual solidarity, shared institutions, or collective capacity underneath it. A group is people who are actually bound together and can act collectively. "You're African" is a category without a single ethnic boundary encompassing the entire continent, no shared institutions, no common kinship linking Black Americans to any ethnicity in Africa. We have ancestry there, but ancestry is not ethnicity. Brubaker gives us the language to say that clearly: what's being imposed on us is a category, not a group, and collapsing a real group into a loose category is exactly how you destroy a viable claim.
One thing worth noting: this scholarship isn't new. Barth published in 1969. Wimmer's book draws on decades of comparative research. Brubaker's has been out since 2004. The study of how ethnic boundaries actually work has been a major field for over half a century. And yet much of the loudest opposition to delineation comes from people with credentials, platforms, and institutional positions who speak with authority on ethnicity without ever engaging with the actual research on how it works. At a certain point, that's either a level of ignorance that's inexcusable for people who call themselves researchers, or it's deliberate, but the scholarship exists, it's rigorous, and it supports what this movement is doing.
Black Americans finally reenforcing a durable and salient ethnic boundary is an affront to their whole political project.
The leading ethnicity scholar, Andreas Wimmer, who focuses on how ethnic boundaries form and endure, found that the most stable ethnic boundaries are those organized around multigenerational descent (lineage).
They don’t weaken the way behavioral or affiliative boundaries do. They persist.
Centering lineage is new for us but not for the rest of the world.
It’s one of the most well-documented mechanisms of ethnic boundary durability in the field.
Pannies are forcing a category with no historically constituted group underneath it, no shared institutions, no common kinship.
It’s not solidarity if it forces us to dissolve our own ethnic group.
Black Americans finally reenforcing a durable and salient ethnic boundary is an affront to their whole political project.
The leading ethnicity scholar, Andreas Wimmer, who focuses on how ethnic boundaries form and endure, found that the most stable ethnic boundaries are those organized around multigenerational descent (lineage).
They don’t weaken the way behavioral or affiliative boundaries do. They persist.
Centering lineage is new for us but not for the rest of the world.
It’s one of the most well-documented mechanisms of ethnic boundary durability in the field.
Pannies are forcing a category with no historically constituted group underneath it, no shared institutions, no common kinship.
It’s not solidarity if it forces us to dissolve our own ethnic group.
I agree. This scene rivaled Malcom. I believed him.
Denzel Washington’s Oscar loss to Daniel Day-Lewis in 2013 is still something I think about. DDL was as good as it gets in Lincoln. But man…Washington is so good in Flight. I think this stretch in particular from Washington is the most humane stretch of acting of his career. Washington taps into the horror of addiction perfectly: he captures what it means to ride the roller coaster. If we redid the 2013 Oscars, I would vote for Washington over DDL.
DC Scotti retweeted
Denzel Washington’s Oscar loss to Daniel Day-Lewis in 2013 is still something I think about. DDL was as good as it gets in Lincoln. But man…Washington is so good in Flight. I think this stretch in particular from Washington is the most humane stretch of acting of his career. Washington taps into the horror of addiction perfectly: he captures what it means to ride the roller coaster. If we redid the 2013 Oscars, I would vote for Washington over DDL.
Whats happening on Facebook?? My parents are sending me Facebook shorts about reparations, Dr Claude Anderson, etc. Ive been arguing with my boomer parents for years. It got into their algorithm somehow. What's interesting is the messenger in each video: Bob Johnson, Dr. Claude Anderson. All Boomers. They only listen to themselves 😂
Leadership matters.
