For Reparations to African-Americans
In a May 2016 poll, 58 percent of African-Americans said they believed that the United States should pay financial reparations to African-Americans who are descendants of slaves. Only 15 per cent of whites agreed.
I am the author of Reparations to Africa (2008) http://www.upenn.edu/pennpress/book/14448.html and a co-editor
of The Age of Apology (2008). http://www.upenn.edu/pennpress/book/14377.html
I also wrote an article entitled “Official
Apologies”. https://ir.lib.uwo.ca/tjreview/vol1/iss1/9 I support reparations to
African-Americans.
You might ask why my opinion matters, since I am a white
Canadian. But as the poll data show,
this debate is largely between white people and black people. So perhaps the
scholarly opinion of one white person might have some influence.
In 2005 the United Nations issued a document entitled “Basic Principles and Guidelines on the Right to a Remedy and Reparation for Victims of Gross Violations of International Human Rights Law and Serious Violations of International Humanitarian Law.”https://www.ohchr.org/EN/ProfessionalInterest/Pages/RemedyAndReparation.aspx.
Financial compensation is one aspect of reparations mentioned in this document, but it is not the only one. Apology is important. So is commemoration and tributes to victims, and an accurate account of the violations.
Ta-Nehisi Coates |
Coates wants the facts to be accurately reported. He
wants all Americans to acknowledge the injustices of enslavement, terrorism,
plunder, and piracy committed against African-Americans. https://www.theatlantic.com/magazine/archive/2014/06/the-case-for-reparations/361631/
Accurate acknowledgment would be a first step in
reparations. Apology is a second step.
So many governments, institutions, and private
businesses in the United States are implicated in slavery and post-1865
injustices that it would be impossible for them all to apologize at once. But a good start would be an apology for
slavery by the President, joined by the Governors of every state that ever permitted
enslavement.
The text of the apology would have to be carefully
negotiated with leaders of the African-American community. The apology would
also have to be carefully surrounded by ritual, so that its sincerity and
seriousness would be apparent.
This could be followed by literally thousands of
apologies by lower-level municipal governments, religious institutions, and
businesses. Every single institution would have to investigate its history and
acknowledge and apologize for every single act of enslavement and discrimination
against African-Americans.
The next step would be to memorialize all these injustices.
It is not enough to tear down monuments to leaders of the Confederate Army, for
example. Memorials should be put up at public expense to African-Americans who
fought against enslavement and later injustices.
Memorials should also be erected at sites of plantations,
sites of protest, and sites of known murders of African-Americans, from those
who were lynched in decades past to those were unjustly killed by police. These
memorials would say that black lives matter.
Finally, there is the question of financial reparations
and whether descendants of enslaved people should receive them. How, if at all,
can all the descendants of enslaved African-Americans be identified? Even if
they can be identified, should they receive individual financial reparations?
Perhaps yes, to compensate for the huge gap in (mostly
inherited) wealth between white and black Americans. Perhaps African-Americans
should be given a financial “boost” to help them on the road to moderate
middle-class security. But many white and other Americans might view this as
unfair to other people who don’t enjoy such prosperity.
Alternately, perhaps the federal and state governments
should pay group reparations to African-Americans. Whites might be more willing
to accept collective reparations of this kind.
One possibility
is to invest in education, from shoring up predominantly African-American
elementary schools to special scholarships for African-Americans to attend
university. One might argue that affirmative action programs have already
accomplished this, but they have been weakened over the decades and in any
case, only apply at the university level.
Another option is housing investment in
predominantly African-America residential areas, especially where public
housing projects are located. African Americans have suffered from low quality
public housing and from discrimination when they tried to buy their own properties.
Yet another option is investment in African-Americans’ health care needs, although one could argue that the whole country deserves this kind of investment. Nevertheless, if African-Americans suffer from some health problems at higher rates than white Americans, then reparations could include enhanced health care.
Many Americans may oppose reparations to
African-Americans on the grounds that neither they nor their ancestors had
anything to do with the many ways African-Americans were and are oppressed. This
is true. We are not all guilty of the actions of a few.
But as citizens—whether of the US or, in my case,
Canada, we are responsible to make amends to fellow citizens who have been
harmed by the past or present policies of our governments. Acknowledgement is a first step forward. Apologies,
memorials, and financial reparations continue the process.
Reparations are a way of “making whole,” by
partially remedying the inherited inequalities that still plague African-Americans.
They are a way of saying that African-Americans are, at long last, equal
citizens.
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