Ta-Nehisi Coates's Blog, page 48

The Myth Of The Crack Baby

Here is a great video on the effects of the "Crack Baby" hysteria of the early 80s. One thing I did not know was that pregnant women who used crack were actually being prosecuted in response to the madness. 
It is hard to ignore the effects of racism here. There is a time-honored American tradition of turning minorities into the vessel for all the country's vices--as if all the aliens disappeared adultery, murder, idleness and all other manner of sin would disappear with us. This is especially true in the realm of drugs.         

How the Obama Administration Talks to Black America

The first lady went to Bowie State and addressed the graduating class. Her speech was a mix of black history and a salute to the graduates. There was also this:

But today, more than 150 years after the Emancipation Proclamation, more than 50 years after the end of "separate but equal," when it comes to getting an education, too many of our young people just can't be bothered. Today, instead of walking miles every day to school, they're sitting on couches for hours playing video games, watching TV. Instead of dreaming of being a teacher or a lawyer or a business leader, they're fantasizing about being a baller or a rapper.

And then this:

If the school in your neighborhood isn't any good, don't just accept it. Get in there, fix it. Talk to the parents. Talk to the teachers. Get business and community leaders involved as well, because we all have a stake in building schools worthy of our children's promise. ...

And as my husband has said often, please stand up and reject the slander that says a black child with a book is trying to act white. Reject that.

There's a lot wrong here.

At the most basic level, there's nothing any more wrong with aspiring to be a rapper than there is with aspiring to be a painter, or an actor, or a sculptor. Hip-hop has produced some of the most penetrating art of our time, and inspired much more. My path to this space began with me aspiring to be rapper. Hip-hop taught me to love literature. I am not alone. Perhaps you should not aspire to be a rapper because it generally does not provide a stable income. By that standard you should not aspire to be a writer, either.

At a higher level, there is the time-honored pattern of looking at the rather normal behaviors of black children and pathologizing them. My son wants to play Bayern Munich. Failing that, he has assured me he will be Kendrick Lamar. When I was kid I wanted to be Tony Dorsett -- or Rakim, whichever came first. Perhaps there is some corner of the world where white kids desire to be Timothy Geithner instead of Tom Brady. But I doubt it. What is specific to black kids is that our dreams often don't extend past athletics. That is a direct result of the limited cultural exposure you find in impoverished, segregated neighborhoods. Those neighborhoods are the direst result of American policy.

Enacting and enforcing policy is the job of the Obama White House. When asked about policy for African Americans, the president has said, "I'm not the president of black America. I'm the president of all America." An examination of the Obama administration's policy record toward black people clearly bears this out. An examination of the Obama administration's rhetoric, as directed at black people, tells us something different.

Yesterday, the president addressed Morehouse College's graduating class, and said this:

We know that too many young men in our community continue to make bad choices. Growing up, I made a few myself. And I have to confess, sometimes I wrote off my own failings as just another example of the world trying to keep a black man down. But one of the things you've learned over the last four years is that there's no longer any room for excuses. I understand that there's a common fraternity creed here at Morehouse: "excuses are tools of the incompetent, used to build bridges to nowhere and monuments of nothingness."

We've got no time for excuses -- not because the bitter legacies of slavery and segregation have vanished entirely; they haven't. Not because racism and discrimination no longer exist; that's still out there. It's just that in today's hyper-connected, hyper-competitive world, with a billion young people from China and India and Brazil entering the global workforce alongside you, nobody is going to give you anything you haven't earned. And whatever hardships you may experience because of your race, they pale in comparison to the hardships previous generations endured -- and overcame.

This clearly is a message that only a particular president can offer. Perhaps not the "president of black America," but certainly a president who sees holding African Americans to a standard of individual responsibility as part of his job. This is not a role Barack Obama undertakes with other communities.

Taking the full measure of the Obama presidency thus far, it is hard to avoid the conclusion that this White House has one way of addressing the social ills that afflict black people -- and particularly black youth -- and another way of addressing everyone else. I would have a hard time imagining the president telling the women of Barnard that "there's no longer room for any excuses" -- as though they were in the business of making them.

It's worth revisiting the president's comments over the past year in reference to gun violence. Visting his grieving adopted hometown of Chicago, in the wake of the murder of Hadiya Pendleton, the president said this:

For a lot of young boys and young men in particular, they don't see an example of fathers or grandfathers, uncles, who are in a position to support families and be held up in respect. And so that means that this is not just a gun issue; it's also an issue of the kinds of communities that we're building. When a child opens fire on another child, there is a hole in that child's heart that government can't fill. Only community and parents and teachers and clergy can fill that hole.

Two months earlier Obama visited Newtown. The killer, Adam Lanza, was estranged from his father and reportedly devastated by his parents divorce. But Obama did not speak to Newtown about the kind of community they were building, or speculate on the hole in Adam Lanza's heart.

When Barack Obama says that he is "the president of all America," he is exactly right. When he visits black communities, he visits as the American president, bearing with him all our history, all our good works, and all our sins. Among recent sins, the creation of the ghettos of Chicago -- accomplished by 20th-century American social policy -- rank relatively high. Leaving aside the vague connection between fatherhood and the murder of Hadiya Pendleton. Certainly the South Side could use more responsible fathers. Why aren't there more? Do those communities simply lack men of ambition or will? Are the men there genetically inferior?

No president has ever been better read on the intersection of racism and American history than our current one. I strongly suspect that he would point to policy. As the president of "all America," Barack Obama inherited that policy. I would not suggest that it is in his power to singlehandedly repair history. But I would say that, in his role as American president, it is wrong for him to handwave at history, to speak as though the government he represents is somehow only partly to blame. Moreover, I would say that to tout your ties to your community when it is convenient, and downplay them when it isn't, runs counter to any notion of individual responsibility.

I think the stature of the Obama family -- the most visible black family in American history -- is a great blow in the war against racism. I am filled with pride whenever I see them: there is simply no other way to say that. I think Barack Obama, specifically, is a remarkable human being -- wise, self-aware, genuinely curious and patient. It takes a man of particular vision to know, as Obama did, that the country really was ready to send an African American to the White House.

But I also think that some day historians will pore over his many speeches to black audiences. They will see a president who sought to hold black people accountable for their communities, but was disdainful of those who looked at him and sought the same. And then they will match that rhetoric of individual responsibility with the aggression the administration showed to bail out the banks, and the timidity they showed  in addressing a foreclosure crisis which devastated black America (again.) And they will match the rhetoric with an administration whose efforts against housing segregation have been run of the mill. And they will match the talk of the importance of black fathers with the paradox of a president who smoked marijuana in his youth but continued a drug-war which daily wrecks the lives of black men. I think those historians will see a discomfiting pattern of convenient race-talk.

I think the president owes black people more than this. In the 2012 election, the black community voted at a higher rate than any other ethnic community in the country. Their vote went almost entirely to Barack Obama. I think they deserve more than a sermon. Perhaps they cannot  practically receive targeted policy. But surely they have earned something more than targeted scorn.

       

The Lost Battalion

My sense is that there is a need for an open thread today. I don't think I should say much more.        

The Social Construction of Race

Here are two more posts worth checking out. One is from Razib Khan, on the biological basis of race. The other is a follow-up from Andrew which engages (with much sincerity and seriousness) with the commenters here. 
From Razib:

Ta-Nehisi has used an imagine of Walter White, the first African American head of the NAACP, to illustrate the pliability of the black identity. It certainly shows that there are no fixed definitions of race which are particularly useful. But that is a misconception of biological science, which is rife with exceptions and boundary conditions, and characterized by an instrumental perspective. The data above suggests that self-identified African Americans are characterized by some African ancestry, but over 90% are more than 50% African in ancestry. Walter White, who had five black great great great grandparents and 27 white ones, was almost certainly less than 20% African in ancestry. There are such people even today, but they are not typical, and do not disprove the reality that African Americans are predominantly of African ancestry.

I should be clear about something -- the invocation of Walter White or Mordecai Wyatt Johnson or Barack Obama isn't to say that most (or even many) black people share their particular ancestry. The point is that what you check on your census form in America is a product of social context. Social context is why someone who looks like me can be black (and proud, even!) in America and "colored" somewhere else. Social context is why our concept of race doesn't translate to, say, Brazil. This is a very present issue. Etta James didn't call herself "biracial." Perhaps if she were living today, she would.
Calling race a "social construct" does not mean that the biological ancestry -- and specifically West African ancestry -- of African Americans is mythical. It also doesn't mean that my ancestry has no actual implications. (See the map of sickle-cell density above.) And in the future, it may mean even more. Ancestry -- where my great-great-great-great grandparents are from -- is a fact. What you call people with that particular ancestry is not. It changes depending on where you are in the world, when you are there, and who has power. 
In this time and in this place, I am the same as man who immigrates from Kenya. We are both "black." Even if our ancestry is different. I believe the article Razib links to bears this out:

As expected, PCA on our entire sample revealed the greatest genetic differentiation between the US Caucasians and the Africans, with the African Americans intermediate between them, reflecting their recent admixture between ancestors from Europe and Africa. Our estimate of European individual admixture (IA) in the African Americans was also roughly consistent with prior studies [3], with an average of 21.9%. We found considerable variation among individuals in terms of European IA, and a number of individuals with particularly high European IA values (eight individuals of 136, or 6% with values greater than 45%). 
Prior studies focusing on mtDNA and Y chromosomes have found a greater African and lesser European representation of mtDNA haplotypes compared with Y chromosome haplotypes in African Americans, suggesting a greater contribution of African matrilineal descent compared with patrilineal descent [6,7]. For example, Kayser and colleagues [6] estimated that 27.5% to 33.6% of Y chromosomes in African Americans are of European origin, compared with 9.0% to 15.4% of mtDNA haplotypes.

Here is Andrew on a similar question of race and ancestry:

"Race" as a term is very nebulous. But human subgroups with similar ancestries can have group differences in DNA -- and intelligence is highly unlikely to have no genetic basis at all (although most now believe its impact is greatly qualified by cultural and developmental differences).

We are, indeed, agreed. So that leaves us with this:

But what I really want TNC to address is the data. Yes, "race" is a social construct when we define it as "white", "black," "Asian" or, even more ludicrously, "Hispanic." But why then does the overwhelming data show IQ as varying in statistically significant amounts between these completely arbitrary racially constructed populations? Is the testing rigged? If the categories are arbitrary, then the IQs should be randomly distributed. But they aren't, even controlling for education, income, etc. 

I do not know. Andrew is more inclined to believe that there is some group-wide genetic explanation for the IQ difference. I am more inclined to believe that the difference lies in how those groups have been treated. One thing that I am not convinced by is controlling for income and education. 

African-Americans are not merely another maltreated minority on the scale of non-WASPs. They are a community whose advancement was specifically and actively retarded by American policy and private action. The antebellum South passed laws against teaching black people to read. In the postbellum South, black communities were the targets of a long-running campaign of terror. The terrorists took very specific aim at the institutions of African-American advancement. They targeted churches. They targeted businesses. And they targeted schools. In the mid-20th century, as we have been documenting, it was the policy of this country to deny African-Americans access to the same methods of wealth-building, that it was making available to whites. 
This alone would be bad enough, but what makes it much worse is segregation. In his book American Apartheid, Douglass Massey looks at the dissimilarity indexes among African-Americans in various cities across the country in the mid to late 20th century. To summarize (and I can talk more about this) the lowest levels of dissimilarity in black communities are higher than the highest levels of dissimilarity among "white" immigrants. 
This is not merely a problem for your local  diversity and sensitivity workshop. It is a problem of wealth and power. When you create a situation in which a community has a disproportionate number of poor people, and then you hyper-segregate that community, you multiply the problems of poverty for the entire community--poor or not. That is to say that black individuals are not simply poorer and less wealthier than white individuals.  Because of segregation, black individuals and white individuals of the same income and same wealth, do not live in communities of equal wealth. 
The consequences of this are profound.* In this paper sociologist John Logan looked at the intersection of housing and segregation and found that, because of segregation, affluent African-American families, on average, lived in poorer neighborhoods than white families of much lower income:

For example, consider only affluent households whose incomes were above $75,000 in each year (adjusted for inflation). Table 2 shows that the average affluent white household lived in a neighborhood where the poverty share was under 10 percent in every year. But poor white households (incomes below $40,000) lived in neighborhoods with only slightly greater poverty shares, about 12 percent or 13 percent.
In contrast, affluent blacks lived in neighborhoods that were 14-15 percent poor, and affluent Hispanics in neighborhoods that were about 13 percent poor. On average around the country, in this whole period of nearly two decades, affluent blacks and Hispanics lived in neighborhoods with fewer resources than did poor whites.

In a segregated America making individual one-to-one comparisons between black and white people is going to be fraught. That is the point of segregation.
What bearing does segregation have on IQ differential? I don't know. My skepticism of genetics is rooted in the fact that arguments for genetic inferiority among people of African ancestry are old, and generally have not fared well. My skepticism is also rooted in the belief that power generally seeks to justify itself. The prospect of actual equality among the races is frightening. If black and white people truly are equal on a bone-deep level, then the game might really be rigged, and we might actually have to do something about it. I think there's much more evidence of that rigging, then there is evidence of cognitive deficiency .
I must add that I can not pretend to be a dispassionate, nor impartial observer. I come from a particular place. I've now been out in the world, and seen how other people in other places live. They don't strike me as more intelligent. They strike me as better armed. There's nothing scientific about that. But I think we all have core faiths. These are mine. You've been warned.
*For more on this read Nikole Hannah-Jones' stunning piece for Pro Publica--"Living Apart: How The Government Betrayed A Landmark Civil Rights Law." It was through her work that I was exposed to Logan's research.        

What We Mean When We Say 'Race Is a Social Construct'

Walter White. Chairman of the NAACP. Black dude. (The Walter White Project)

Andrew Sullivan and Freddie Deboer have two pieces up worth checking out. I disagree with Andrew's (though I detect some movement in his position.) Freddie's piece is entitled "Precisely How Not to Argue About Race and IQ." He writes:

The problem with people who argue for inherent racial inferiority is not that they lie about the results of IQ tests, but that they are credulous about those tests and others like them when they shouldn't be; that they misunderstand the implications of what those tests would indicate even if they were credible; and that they fail to find the moral, analytic, and political response to questions of race and intelligence.

I think this is a good point, but I want to expand it. Most of the honest writing I've seen on "race and intelligence" focuses on critiquing the idea of "intelligence." So there's lot of good literature on whether it can be measured, its relevance in modern society, whether intelligence changes across generations, whether it changes with environment, and what we mean when we say IQ. As Freddie mentions here, I had a mathematician stop past to tell me I needed to stop studying French, and immediately start studying statistics -- otherwise I can't possibly understand this debate.

It's a fair critique. My response is that he should stop studying math and start studying history.

I am not being flip or coy. If you tell me that you plan to study "race and intelligence" then it is only fair that I ask you, "What do you mean by race?" It's true I don't always do math so well, but I understand the need to define the terms of your study. If you're a math guy, perhaps your instinct is to point out the problems in the interpretation of the data. My instinct is to point out that your entire experiment proceeds from a basic flaw -- no coherent, fixed definition of race actually exists.

The history bears this out. In 1856, Ralph Waldo Emerson delineated the significance of race:

It is race, is it not, that puts the hundred millions of India under the dominion of a remote island in the north of Europe. Race avails much, if that be true, which is alleged, that all Celts are Catholics, and all Saxons are Protestants; that Celts love unity of power, and Saxons the representative principle. Race is a controlling influence in the Jew, who, for two millenniums, under every climate, has preserved the same character and employments. Race in the negro is of appalling importance. The French in Canada, cut off from all intercourse with the parent people, have held their national traits. I chanced to read Tacitus "on the Manners of the Germans," not long since, in Missouri, and the heart of Illinois, and I found abundant points of resemblance between the Germans of the Hercynian forest, and our Hoosiers, Suckers, and Badgers of the American woods.

Indeed, Emerson in 1835, saw race as central to American greatness:

The inhabitants of the United States, especially of the Northern portion, are descended from the people of England and have inherited the trais of their national character...It is common with the Franks to break their faith and laugh at it The race of Franks is faithless.

Emerson was not alone, as historian James McPherson points out, Southerners not only thought of themselves as a race separate from blacks, but as a race apart from Northern whites:

The South's leading writer on political economy, James B. D. De Bow, subscribed to this Norman-Cavalier thesis and helped to popularize it in De Bow's Review. As the lower-South states seceded one after another during the winter of 1860-61, this influential journal carried several long articles justifying secession on the grounds of irreconcilable ethnic differences between Southern and Northern whites. "The Cavaliers, Jacobites, and Huguenots, who settled the South, naturally hate, contemn, and despise the Puritans who settled the North," proclaimed one of these articles. "The former are a master-race; the latter a slave race, the descendants of Saxon serfs." The South was now achieving its "independent destiny" by repudiating the failed experiment of civic nationalism that had foolishly tried in 1789 to "erect one nation out of two irreconcilable peoples."

Similarly, in 1899 William Z. Ripley wrote The Races of Europe, which sought to delineate racial difference through head-type:

The shape of the human head by which we mean the general proportions of length, breadth, and height, irrespective of the " bumps " of the phrenologist is one of the best available tests of race known. Its value is, at the same time, but imperfectly appreciated beyond the inner circle of professional anthropology. Yet it is so simple a phenomenon, both in principle and in practical application, that it may readily be of use to the traveller and the not too superficial observer of men.

To be sure, widespread and constant peculiarities of head form are less noticeable in America, because of the extreme variability of our population, compounded as it is of all the races of Europe; they seem also to be less fundamental among the American aborigines. But in the Old World the observant traveller may with a little attention often detect the racial affinity of a people by this means.

Two years later, Edward A. Ross sought to apprehend "The Causes of Race Superiority." He saw the differences between the Arab "race" and the Jewish "race" as a central illustration:

It is certain that races differ in their attitude toward past and future. M. Lapie has drawn a contrast between the Arab and the Jew. The Arab remembers; he is mindful of past favors and past injuries. He harbors his vengeance and cherishes his gratitude. He accepts everything on the authority of tradition, loves the ways of his ancestors, forms strong local attachments, and migrates little. The Jew, on the other hand, turns his face toward the future. He is thrifty and always ready for a good stroke of business, will, indeed, join with his worst enemy if it pays. He is calculating, enterprising, migrant and ambitious

You can see more of this here.

Our notion of what constitutes "white" and what constitutes "black" is a product of social context. It is utterly impossible to look at the delineation of a "Southern race" and not see the Civil War, the creation of an "Irish race" and not think of Cromwell's ethnic cleansing, the creation of a "Jewish race" and not see anti-Semitism. There is no fixed sense of "whiteness" or "blackness," not even today. It is quite common for whites to point out that Barack Obama isn't really "black" but "half-white." One wonders if they would say this if Barack Obama were a notorious drug-lord.

When the liberal says "race is a social construct," he is not being a soft-headed dolt; he is speaking an historical truth. We do not go around testing the "Irish race" for intelligence or the "Southern race" for "hot-headedness." These reasons are social. It is no more legitimate to ask "Is the black race dumber than then white race?" than it is to ask "Is the Jewish race thriftier than the Arab race?"

The strongest argument for "race" is that people who trace their ancestry back to Europe, and people who trace most of their ancestry back to sub-Saharan Africa, and people who trace most of their ancestry back to Asia, and people who trace their ancestry back to the early Americas, lived isolated from each other for long periods and have evolved different physical traits (curly hair, lighter skin, etc.)

But this theoretical definition (already fuzzy) wilts under human agency, in a real world where Kevin Garnett, Harold Ford, and Halle Berry all check "black" on the census. (Same deal for "Hispanic.") The reasons for that take us right back to fact of race as a social construct. And an American-centered social construct. Are the Ainu of Japan a race? Should we delineate darker South Asians from lighter South Asians on the basis of race? Did the Japanese who invaded China consider the Chinese the same "race?"

Andrew writes that liberals should stop saying "truly stupid things like race has no biological element." I agree. Race clearly has a biological element -- because we have awarded it one. Race is no more dependent on skin color today than it was on "Frankishness" in Emerson's day. Over history of race has taken geography, language, and vague impressions as its basis.

"Race," writes the great historian Nell Irvin Painter, "is an idea, not a fact." Indeed. Race does not need biology. Race only requires some good guys with big guns looking for a reason.

       

The Man Who Liked to Sleep With Women

Here's a video of The New Yorker's Richard Brody giving his take on François Truffaut's L'homme Qui Aimait Les Femmes (The Man Who Loved Women). I watched this film recently and it went right over my head.
I felt like it wasn't so much watching a film about a man who "loved" women, so much as it was about a man who had devoted his life to having sex with women. Which is fine. I can certainly identify with the feeling. But then what? It was like watching a film about a guy who really liked pancakes—apart from the whole "Women are human beings, not possessions" jazz. (Who knew?)  
It could be me. I didn't get 400 Blows either. I'm learning French, but I remain a Philistine.I did really enjoy Agnes Jaoui and Jean-Pierre Bacri's Les Gouts Des Autres (The Taste of Others). It's a small, quiet, beautifully acted film. Bacri, who wrote the script and plays the lead, is exceptional. It is one of the few films I've seen recently in which the lead and his romantic interest (Anne Alvaro, who is also awesome) are the same age. 
Les arts sont bizarre. Souvent, je ne peux pas savoir que c'est bon, et pourquoi. Mais, je sais que ça j'aime bien. Mais, je sais quoi j'aime bien.  (Those sentences are written to be corrected. No google translate. Francophones, have at it.)
       

The Man Who Liked To Sleep With Women

Here's a video with The New Yorker's Richard Brody's giving his take on François Truffaut's "L'homme Qui Aimait Les Femmes" (The Man Who Loved Women.) I watched this film recently and it went right over my head.
I felt like it wasn't so much watching a film about a man who "loved" women, so much as it was about a man who had devoted his life to having sex with women. Which is fine. I can certainly identify with the feeling. But then what? It was like watching a film about a guy who really liked pancakes--apart from the whole "Women are human beings not possessions" jazz. (Who knew?)  
It could be me. I didn't get the 400 Blows either. I'm learning French, but I remain a Philistine.I did really enjoy Agnes Jaoui and Jean-Pierre Bacri's Les Gouts Des Autres (The Taste Of Others.) It's a small quiet, beautifully acted film. Bacri, who wrote the script and plays the lead, is exceptional. It is one of the few films I've seen in recently in which the lead and his romantic interest (Anne Alvaro who is also awesome) are the same age. 
Les arts sont bizarre. Souvent, je ne peux pas savoir que c'est bon, et pourquoi. Mais, je sais que ça j'aime bien. Mais, je sais quoi j'aime bien.  (Those sentences are written to be corrected. No google translate. Francophones, have at it.)
       

The Grandiloquent Gatsby

Here on the homefront, Chris Orr takes on Baz Luhrmann's The Great Gatsby:

His colors are as bright as those in a detergent commercial; his musical choices as intrusive as the exit cues on an awards show. The camera ducks and swerves like O.J. Simpson on his way to a car rental, and the cast all share a slightly vibratory, methamphetamine sheen. Topping off such excesses of cinematic technique, this Gatsby is rendered in 3D, an innovation only moderately less absurd than presenting Moby Dick in Sensurround, or Cannery Row in Smell-O-Vision. In short, although Luhrmann's film mostly adheres to the letter of Fitzgerald's novel, it would be difficult to envision a work less in keeping with its wistful spirit...

Apart from the misappropriation of Fitzgerald's classic text, what is most frustrating about The Great Gatsby is that it offers yet further proof that Luhrmann has a skill-set tailor-made for comedy that he insists on squandering in ill-fated attempts at tragedy. Since his delightful 1992 debut, Strictly Ballroom--recently released on Blu-ray--Luhrmann has taken five straight stabs at the latter tradition, missing the mark every time: Romeo + Juliet, Moulin Rouge!, an underwhelming Broadway production of La boheme, the epic folly Australia, and now Gatsby.

If only Luhrmann could be persuaded to put down his high-school syllabi and start leafing through some old song books instead. (Imagine what he could have done, to cite just one example, with the amateurishly under-directed Mamma Mia!.) But his tragic fixation seems incurable, no matter how many heartbroken narrators he cycles through. Just a few days ago, the director announced his hope to reunite with DiCaprio for an adaptation of, yes, Hamlet. And so the question is posed once again. I can only hope that this time the answer is "not to be."

They are who we thought they were. Everyone (including Chris) says that DiCaprio was quite good. The basic problem here is the same as it ever was. Maybe because of its title, and Fitzgerald's outsized persona, people think that The Great Gatsby has to be a big budget extravaganza. But the book actually reads like a French film or an American indie. It's not so much that Gatsby can't be filmed. It's that it can't be filmed by this Hollywood.         

It's Motherboy 40: Arrested Development Was Always Meant for the GIF Age

The cult of Arrested Development is pretty strong in my house, and rivaled only by the cult of Seinfeld (I'm a charter member, but not the boy) the cult of Star Trek: Voyager, (me and the boy are charter members, but not my wife) and the cult of Bob's Burgers (I can't do it.) Arrested Development is the one that unites us all.

Will Leitch writes about the perfect show for the ultra-connected age, founded before such connections had fully flowered:

The world into which the first three seasons of Arrested Development were released is dramatically different from the one we live in now. "I was doing a show that was all about re­watchability before there was technology that really provided that opportunity--before DVRs, etc.," Hurwitz said in an interview with Vulture last year. "In retrospect, it was more than audacious; it was foolish. " 
This is a key point, sort of the insane, futile genius of Arrested Development--a show that demanded the kind of giddy Internet dissections we do regularly now, but before there was any real forum in which to conduct them. The show was full of crazily subtle in-jokes you had to watch every episode over and over to catch, from the out-of-season seasonal clothing the Bluths made their housekeeper wear to Cloudmir Vodka, a brand that shows up in the background of at least a half-dozen scenes. We'd catch those immediately now, and every different Bluth family member's chicken impression would be gif'd within seconds of airing. It was a show made to be looped and recapped and deep-dived into, anticipating the current cultural moment without ever being able to benefit from it. A show for 2013 made in 2005. 
Then, of course, we knew not of GIFs. What we did know was that what Arrested Development was doing was so revolutionary and different it felt like public access, and it was on freaking Fox. (I remember Joe Buck and Troy Aikman plugging Arrested Development during the NFC Championship Game, for crying out loud.) And obsessing over Arrested Develop­ment made us feel better, smarter, cooler than all those dopes busy watching Two and a Half Men. In this way, Arrested Development didn't just foretell the viewing culture of 2013; it might have created it. The television world is so fractured and niche now that the shows we watch have become an important signifier of who we are--who we want to be seen as, anyway. I'm a Louie person but not a Community person. I'm a Breaking Bad person but not a Homeland one. And if I saw on your Facebook wall that you were an Arrested Development fan, well, I could bet you and I were gonna get along just fine.

I actually missed Arrested Development the first time out. I was introduced to it on Hulu, and I've probably rewatched the show's episodes more than any other I can think of. There is something very literary about the show—there are so many deep references and cross-references that you can't really catch until you've watched the entire run five different times.

It's certainly in my top five comedies. Can't wait for it to come back.

Random tangential thought: I stopped watching Community because it felt too self-referentially nerdy. (The D&D episode actually turned me off.) I'm starting to think maybe I was unfair. I should try again.    

Morning Coffee: Childish Gambino's 'It May Be Glamour Life'

Finally heard Childish Gambino's Royalty. I think this is the only track on the album without Childish. Once Ghost spits, all you can do is get out the way. "We got skaters that'll ox your face off / Rob you like Madoff." Just beautiful. (The Kilo Kish joint is pretty cool too.)