Black Reparations Film Project Descendants of Slavery and Institutional Racism official trailer . There will be a free screening at the University of North Texas February 2017.
Black Reparations Film Project Descendants of Slavery and Institutional Racism official trailer . There will be a free screening at the University of North Texas February 2017.
Students at Georgetown University voted on Thursday to increase their tuition to benefit descendants of the 272 enslaved Africans that the Jesuits who ran the school sold nearly two centuries ago to secure its financial future.
The fund they voted to create would represent the first instance of reparations for slavery by a prominent American organization.
The proposal passed with two-thirds of the vote, but the student-led referendum was nonbinding, and the university’s board of directors must approve the measure before it can take effect.
“We value the engagement of our students and appreciate that they are making their voices heard and contributing to an important national conversation,” Todd Olson, vice president for student affairs, said in a statement on Thursday.
The undergraduate student body voted to add a new fee of $27.20 per student per semester to their tuition bill, with the proceeds devoted to supporting education and health care programs in Louisiana and Maryland, where many of 4,000 known living descendants of the 272 enslaved people now reside.
A 2016 article in The New York Times described the 1838 sale by what was then Georgetown College, the premier Catholic institution of higher learning in America at the time.
The college relied on Jesuit-owned plantations in Maryland that were no longer producing a reliable income to support it, so the Jesuit priests who founded and ran Georgetown decided to raise cash by selling virtually all its slaves, receiving the equivalent of about $3.3 million in today’s money.
“The school wouldn’t be here without them,” said Shepard Thomas, a junior from New Orleans who is part of the campus group, Students for the GU272, that worked to hold the referendum. Mr. Thomas, a psychology major, is descended from slaves who were part of the 1838 sale.
“Students here always talk about changing the world after they graduate,” he said. “Why not change the world when you’re here?”
Mr. Thomas said the amount of the fee, $27.20, was chosen to evoke the number of people sold but not be too onerous for students. Tuition and fees for a full-time student per semester is $27,720.00.
Georgetown University agreed in 2016 to give admissions preference to descendants of the 272 slaves; Mr. Thomas was one of the first to be admitted under the policy. The school also formally apologized for its role in slavery, and has renamed two buildings on its campus to acknowledge the lives of slaves; one is now named for Isaac Hawkins, the first person listed in the 1838 sale.
The university has about 7,000 undergraduates, so the fee would raise about $380,000 a year for the fund.
“It makes me feel happy that we, as students, decided to set a precedent for the betterment of people’s lives,” Mr. Thomas said.
When the police break your teammate’s leg, you’d think it would wake you up a little.
When they arrest him on a New York street, throw him in jail for the night, and leave him with a season-ending injury, you’d think it would sink in. You’d think you’d know there was more to the story.
I still remember my reaction when I first heard what happened to Thabo. It was 2015, late in the season. Thabo and I were teammates on the Hawks, and we’d flown into New York late after a game in Atlanta. When I woke up the next morning, our team group text was going nuts. Details were still hazy, but guys were saying, Thabo hurt his leg? During an arrest? Wait — he spent the night in jail?! Everyone was pretty upset and confused.
Well, almost everyone. My response was….. different. I’m embarrassed to admit it.
Which is why I want to share it today.
Before I tell the rest of this story, let me just say real quick — Thabo wasn’t some random teammate of mine, or some guy in the league who I knew a little bit. We’d become legitimate friends that year in our downtime. He was my go-to teammate to talk with about stuff beyond the basketball world. Politics, religion, culture, you name it — Thabo brought a perspective that wasn’t typical of an NBA player. And it’s easy to see why: Before we were teammates in Atlanta, the guy had played professional ball in France, Turkey and Italy. He spoke three languages! Thabo’s mother was from Switzerland, and his father was from South Africa. They lived together in South Africa before Thabo was born, then left because of apartheid.
It didn’t take long for me to figure out that Thabo was one of the most interesting people I’d ever been around. We respected each other. We were cool, you know? We had each other’s backs.
Anyway — on the morning I found out that Thabo had been arrested, want to know what my first thought was? About my friend and teammate? My first thought was: What was Thabo doing out at a club on a back-to-back??
Yeah. Not, How’s he doing? Not, What happened during the arrest?? Not, Something seems off with this story. Nothing like that. Before I knew the full story, and before I’d even had the chance to talk to Thabo….. I sort of blamed Thabo.
I thought, Well, if I’d been in Thabo’s shoes, out at a club late at night, the police wouldn’t have arrested me. Not unless I was doing something wrong.
It’s not like it was a conscious thought. It was pure reflex — the first thing to pop into my head.
And I was worried about him, no doubt.
But still. Cringe.
A few months later, a jury found Thabo not guilty on all charges. He settled with the city over the NYPD’s use of force against him. And then the story just sort of….. disappeared. It fell away from the news. Thabo had surgery and went through rehab. Pretty soon, another NBA season began — and we were back on the court again.
Life went on.
But I still couldn’t shake my discomfort.
I mean, I hadn’t been involved in the incident. I hadn’t even been there. So why did I feel like I’d let my friend down?
Why did I feel like I’d let myself down?
A few weeks ago, something happened at a Jazz home game that brought back many of those old questions.
Maybe you saw it: We were playing against the Thunder, and Russell Westbrook and a fan in the crowd exchanged words during the game. I didn’t actually see or hear what happened, and if you were following on TV or on Twitter, maybe you had a similar initial viewing of it. Then, after the game, one of our reporters asked me for my response to what had gone down between Russ and the fan. I told him I hadn’t seen it — and added something like, But you know Russ. He gets into it with the crowd a lot.
Of course, the full story came out later that night. What actually happened was that a fan had said some really ugly things at close range to Russ. Russ had then responded. After the game, he’d said he felt the comments were racially charged.
The incident struck a nerve with our team.
In a closed-door meeting with the president of the Jazz the next day, my teammates shared stories of similar experiences they’d had — of feeling degraded in ways that went beyond acceptable heckling. One teammate talked about how his mom had called him right after the game, concerned for his safety in SLC. One teammate said the night felt like being “in a zoo.” One of the guys in the meeting was Thabo — he’s my teammate in Utah now. I looked over at him, and remembered his night in NYC.
Everyone was upset. I was upset — and embarrassed, too. But there was another emotion in the room that day, one that was harder to put a finger on. It was almost like….. disappointment, mixed with exhaustion. Guys were just sick and tired of it all.
This wasn’t the first time they’d taken part in conversations about race in their NBA careers, and it wasn’t the first time they’d had to address the hateful actions of others. And one big thing that got brought up a lot in the meeting was how incidents like this — they weren’t only about the people directly involved. This wasn’t only about Russ and some heckler. It was about more than that.
It was about what it means just to exist right now — as a person of color in a mostly white space.
It was about racism in America.
Before the meeting ended, I joined the team’s demand for a swift response and a promise from the Jazz organization that it would address the concerns we had. I think my teammates and I all felt it was a step in the right direction.
But I don’t think anyone felt satisfied.
There’s an elephant in the room that I’ve been thinking about a lot over these last few weeks. It’s the fact that, demographically, if we’re being honest: I have more in common with the fans in the crowd at your average NBA game than I have with the players on the court.
And after the events in Salt Lake City last month, and as we’ve been discussing them since, I’ve really started to recognize the role those demographics play in my privilege. It’s like — I may be Thabo’s friend, or Ekpe’s teammate, or Russ’s colleague; I may work with those guys. And I absolutely 100% stand with them.
But I look like the other guy.
And whether I like it or not? I’m beginning to understand how that means something.
What I’m realizing is, no matter how passionately I commit to being an ally, and no matter how unwavering my support is for NBA and WNBA players of color….. I’m still in this conversation from the privileged perspective of opting in to it. Which of course means that on the flip side, I could just as easily opt out of it. Every day, I’m given that choice — I’m granted that privilege — based on the color of my skin.
In other words, I can say every right thing in the world: I can voice my solidarity with Russ after what happened in Utah. I can evolve my position on what happened to Thabo in New York. I can be that weird dude in Get Out bragging about how he’d have voted for Obama a third term. I can condemn every racist heckler I’ve ever known.
But I can also fade into the crowd, and my face can blend in with the faces of those hecklers, any time I want.
I realize that now. And maybe in years past, just realizing something would’ve felt like progress. But it’s NOT years past — it’s today. And I know I have to do better. So I’m trying to push myself further.
I’m trying to ask myself what I should actually do.
How can I — as a white man, part of this systemic problem — become part of the solution when it comes to racism in my workplace? In my community? In this country?
These are the questions that I’ve been asking myself lately.
And I don’t think I have all the answers yet — but here are the ones that are starting to ring the most true:
I have to continue to educate myself on the history of racism in America.
I have to listen. I’ll say it again, because it’s that important. I have to listen.
I have to support leaders who see racial justice as fundamental — as something that’s at the heart of nearly every major issue in our country today. And I have to support policies that do the same.
I have to do my best to recognize when to get out of the way — in order to amplify the voices of marginalized groups that so often get lost.
But maybe more than anything?
I know that, as a white man, I have to hold my fellow white men accountable.
We all have to hold each other accountable.
And we all have to be accountable — period. Not just for our own actions, but also for the ways that our inaction can create a “safe” space for toxic behavior.
And I think the standard that we have to hold ourselves to, in this crucial moment….. it’s higher than it’s ever been. We have to be active. We have to be actively supporting the causes of those who’ve been marginalized — precisely because they’ve been marginalized.
Two concepts that I’ve been thinking about a lot lately are guilt and responsibility.
When it comes to racism in America, I think that guilt and responsibility tend to be seen as more or less the same thing. But I’m beginning to understand how there’s a real difference.
As white people, are we guilty of the sins of our forefathers? No, I don’t think so.
But are we responsible for them? Yes, I believe we are.
And I guess I’ve come to realize that when we talk about solutions to systemic racism — police reform, workplace diversity, affirmative action, better access to healthcare, even reparations? It’s not about guilt. It’s not about pointing fingers, or passing blame.
It’s about responsibility. It’s about understanding that when we’ve said the word “equality,” for generations, what we’ve really meant is equality for a certain group of people. It’s about understanding that when we’ve said the word “inequality,” for generations, what we’ve really meant is slavery, and its aftermath — which is still being felt to this day. It’s about understanding on a fundamental level that black people and white people, they still have it different in America. And that those differences come from an ugly history….. not some random divide.
And it’s about understanding that Black Lives Matter, and movements like it, matter, because — well, let’s face it: I probably would’ve been safe on the street that one night in New York. And Thabo wasn’t. And I was safe on the court that one night in Utah. And Russell wasn’t.
But as disgraceful as it is that we have to deal with racist hecklers in NBA arenas in 2019? The truth is, you could argue that that kind of racism is “easier” to deal with.
Because at least in those cases, the racism is loud and clear. There’s no ambiguity — not in the act itself, and thankfully not in the response: we throw the guy out of the building, and then we ban him for life.
But in many ways the more dangerous form of racism isn’t that loud and stupid kind. It isn’t the kind that announces itself when it walks into the arena. It’s the quiet and subtle kind. The kind that almost hides itself in plain view. It’s the person who does and says all the “right” things in public: They’re perfectly friendly when they meet a person of color. They’re very polite. But in private? Well….. they sort of wish that everyone would stop making everything “about race” all the time.
It’s the kind of racism that can seem almost invisible — which is one of the main reasons why it’s allowed to persist.
And so, again, banning a guy like Russ’s heckler? To me, that’s the “easy” part. But if we’re really going to make a difference as a league, as a community, and as a country on this issue….. it’s like I said — I just think we need to push ourselves another step further.
First, by identifying that less visible, less obvious behavior as what it is: racism.
And then second, by denouncing that racism — actively, and at every level.
That’s the bare minimum of where we have to get to, I think, if we’re going to consider the NBA — or any workplace — as anything close to part of the solution in 2019.
I’ll wrap this up in a minute — but first I have one last thought.
The NBA is over 75% players of color.
People of color, they built this league. They’ve grown this league. People of color have made this league into what it is today. And I guess I just wanted to say that if you can’t find it in your heart to support them — now? And I mean actively support them?
If the best that you can do for their cause is to passively “tolerate” it? If that’s the standard we’re going to hold ourselves to — to blend in, and opt out?
Well, that’s not good enough. It’s not even close.
I know I’m in a strange position, as one of the more recognized white players in the NBA. It’s a position that comes with a lot of….. interesting undertones. And it’s a position that makes me a symbol for a lot of things, for a lot of people — often people who don’t know anything about me. Usually, I just ignore them. But this doesn’t feel like a “usually” moment.
This feels like a moment to draw a line in the sand.
I believe that what’s happening to people of color in this country — right now, in 2019 — is wrong.
The fact that black Americans are more than five times as likely to be incarcerated as white Americans is wrong. The fact that black Americans are more than twice as likely to live in poverty as white Americans is wrong. The fact that black unemployment rates nationally are double that of overall unemployment rates is wrong. The fact that black imprisonment rates for drug charges are almost six times higher nationally than white imprisonment rates for drug charges is wrong. The fact that black Americans own approximately one-tenth of the wealth that white Americans own is wrong.
The fact that inequality is built so deeply into so many of our most trusted institutions is wrong.
And I believe it’s the responsibility of anyone on the privileged end of those inequalities to help make things right.
So if you don’t want to know anything about me, outside of basketball, then listen — I get it. But if you do want to know something? Know I believe that.
Know that about me.
If you’re wearing my jersey at a game? Know that about me. If you’re planning to buy my jersey for someone else…… know that about me. If you’re following me on social media….. know that about me. If you’re coming to Jazz games and rooting for me….. know that about me.
And if you’re claiming my name, or likeness, for your own cause, in any way….. know that about me. Know that I believe this matters.
Thanks for reading.
Time for me to shut up and listen.
The debate on when it is relevant to apologize and pay reparations for misdeeds and human rights violations tells us that the past is never dead.
MEXICO CITY — Three weeks ago and 500 years after the arrival of Hernán Cortés in Veracruz, President Andrés Manuel López Obrador of Mexico sent a letter to the king of Spain. In it, he demanded an apology for the abuses inflicted on the indigenous peoples of Mexico by Spain, in view of what the Spaniards now consider “human rights violations.”
And last week the prime minister of Belgium apologized in Parliament for the kidnapping, deportation and forced adoption of thousands of children born to mixed-race couples in its former African colonies.
National apologies for misdeeds, crimes and odious behavior are not new. The West German government of Konrad Adenauer paid billionsin reparations to the state of Israel and Jewish people for Nazi crimes. Former President Jacques Chirac of France apologized for deporting thousands of Jews to Nazi death camps.
The reparations debate in the United States continues. A bill known as H.R. 40 was introduced in the House of Representatives by Representative John Conyers every year from 1989 until his resignation in 2017. It called for a formal study of the impact of slavery on African-Americans living today and the development of a proposal for reparations, among other things. The bill was reintroduced this year by Representative Sheila Jackson Lee. Most recently, several contenders for the Democratic Party’s presidential nomination, most notably Elizabeth Warren, have expressed some level of support for reparations for the descendants of enslaved men and women.
The past five centuries of world history have featured conquests, plunder, torture, genocide, slavery, occupation and worse. The trend toward asking forgiveness and making reparations is overall a good thing. It acknowledges history while pointing a way forward, whether it be consolidating a national identity in Mexico, apologizing for atrocious colonial misdeeds in Africa or addressing inequality between blacks and whites in America.
The debate over the Spanish and Portuguese conquests of what is now called Latin America took on a new meaning after 1992, when the former colonial powers and former colonies met to revisit and discuss Columbus’s arrival in the New World.
The Mexican case is especially complicated. Several polls showed Mexicans disagreed on Mr. López Obrador’s call for an apology as well as the issue’s relevance. Historians also made several points against his stance.
First, the historians stated that Tenochtitlán, the Aztec capital, was captured thanks as much to Cortés’s allies among the other indigenous peoples of the time as to the Spaniards themselves. Then they recalled that the Aztecs were no choir children: They resorted to cannibalism, human sacrifice, local wars to subjugate other peoples and violent repression of their enemies. Finally, and most important, they noted that Mexicans have always held an ambivalent position on their own national identity.
During the past decades, children’s textbooks have implied that today’s inhabitants of Mexico are descended from indigenous people and not from the Spanish. The official narrative for more than a century now in Mexico is that it is the mestizo country par excellence. As the nameplate at the National Anthropology Museum and Tlatelolco Square, where the final defeat of the Aztecs occurred, proclaims, “Neither a victory nor a defeat, here took place the painful birth of the mestizo people that today is Mexico.”
There can be no “mestizaje” without both civilizations — the Spanish and the original peoples — taking part in it. However violent their encounter may have been, and acknowledging the brutal nature of the conquest, Mexicans seem to prefer to let sleeping dogs lie. While racism against indigenous minorities in Mexico is undeniable, and the country’s European-origin tiny minority frequently resorts to racist attitudes toward mestizos, an overwhelming majority of the people of Mexico are mestizos today. There are myriad things to fix in Mexico, but discrimination by mestizos against mestizos is not one of them.
Mr. López Obrador said in his letter to King Philip VI that he was not requesting reparations; the conquest cannot be repaired. The apology he demanded was immediately rejected by the government in Madrid, and in all likelihood, the entire affair will fade away. The Mexican president’s ploy was almost certainly demagogic in intent and motivation, invoking an anti-Spanish sentiment that he believes exists in Mexico, though polls suggest otherwise.
Mexico does not need an apology, because it has no conflict with Spain today. But beyond the Mexican populist gesture, and the debates in the United States, Europe and Canada, however, lies a conversation waiting to be held. There are challenges for other peoples and groups that require atonement or forgiveness in order to be addressed. In some cases, it can make an enormous difference, as with African-Americans, race and slavery in the United States. In others, it can disentangle complicated questions of national identity and victimization, as in Mexico. Reparations may be ultimately relevant only in some cases. But history is always relevant.
As this presidential campaign season gets under way, the racial wealth gap is getting a fair amount of attention. African-Americans typically have about one-tenth the wealth of whites. Several presidential hopefuls such as former Secretary of Housing and Urban Development Julian Castro as well as Sens. Kamala Harris and Elizabeth Warren have supported the idea of reparations for the descendants of slaves to rectify this massive inequality born out of an unspeakable historic injustice.
A new paper from researchers at the Cleveland Federal Reserve now argues that almost all of the wealth gap between African-Americans and whites is driven by the racial income gap – African-Americans earning about half of what whites earn. One of the main findings of the paper rests on hypothetical scenario that sets African-Americans’ earnings equal to that of whites from 1962 to the present and finds that African-Americans would have had 90% of the wealth of white by 2007. The paper concludes by arguing that addressing the racial wealth gap would require focusing on fixing the racial income gap.
The single focus on income as the driver of racial wealth inequality rests on a model that strips away all of the systematic biases that result in lower incomes for African-Americans. Many of these directly relate to the racial wealth gap and the policy biases that favor whites. After all, income builds wealth, but wealth also generates future incomes and systematic obstacles in building enough wealth hold back African-Americans from getting a fair shot at equal pay. Focusing then only on income ignores the real importance of enacting policies that can quickly close the racial wealth gap, such as reparations.
The racial wealth gap is the result of decades, even centuries of systematic economic barriers to African-Americans’ economic progress . Starting with slavery to the Jim Crow era to today’s mass incarceration, U.S. policy has held back African-Americans and denied them an equal opportunity for centuries. The factors contributing to the racial wealth gap are multitude and their interplay is complex and differs from community to community, from time period to time period. It is virtually impossible to identify one single leading cause for the massive racial wealth gap.
Earning the same money as whites then requires African-Americans to have more wealth to begin with than is currently the case, so that they can actually catch up to whites. After all, current earnings in no small part depend on people’s past opportunities, afforded to them by their families’ wealth. These include, but are not limited to the quality of neighborhoods, schools and colleges. More wealth will allow people to move to better schools, to send their children to better schools, and to support their college education. Many African-Americans do not have these choices because of a lack of wealth. They then cannot gain the income that would give them and their children the same opportunities as whites have.
Additional policy interventions need to occur to make sure that when African-Americans have the same amount of income, they can also build the same amount of wealth as whites. The evidence shows that at comparable income and education levels, for instance, African-Americans have systematically much less wealth than whites. Their incomes often don’t translate into the same amount of wealth because they face additional obstacles such as housing and mortgage market discrimination, resulting in residential segregation and fewer economic educational and labor market opportunities.
The link between higher earnings and more wealth needs to be the same for African-Americans as for whites and that means eliminating systematic biases in housing, mortgage, credit, labor markets and education to begin with. For instance, even when African-Americans enjoy the same opportunities at an education, they often face systematic obstacles in the labor market, which means lower earnings and fewer benefits. A college education for African-Americans still goes along with lower earnings, more unemployment and less wealth than is the case for whites. Systematic obstacles such as outright discrimination, mass incarceration, occupational steering and residential segregation cost African-Americans income right now. Several of these obstacles can be overcome with more wealth that would allow people to move to safer, more diverse neighborhoods, to access similar education opportunities, among other changes.
Policymakers need to consider the challenges of shrinking the racial wealth gap comprehensively. There is no single driver of this gap, but a system that is still heavily stacked against African-Americans . Without massive policy changes it would take African-Americans 260 years to get 90% of the wealth of whites. This just underscores that the massive systematic historic and current hurdles for African-Americans to get ahead will not go away by themselves. Because there are many factors at play here and because this injustice has gone for far too long, addressing wealth inequality will require a large and expeditious approach to fix it. Such a comprehensive approach will likely have to include large-scale reparations for past injustices in some form as an approach to shrink the wealth gap in a meaningful way. The alternative is the continuation of piece meal, gradual approaches that have not made a dent in the racial wealth gap.
WHEREAS, the General Conference acknowledges and profoundly regrets the massive human suffering and the tragic plight of millions of men, women, and children caused by slavery and the transatlantic slave trade; and
WHEREAS, at the conclusion of the Civil War, the plan for the economic redistribution of land and resources on behalf of the former slaves of the Confederacy was never enacted; and
WHEREAS, the failure to distribute land prevented newly freed Blacks from achieving true autonomy and made their civil and political rights all but meaningless; and
WHEREAS, conditions comparable to “economic depression” continue for millions of African Americans in communities where unemployment often exceeds 50 percent; and
WHEREAS, justice requires that African American descendants of the transatlantic slave trade be assured of having access to effective and appropriate protection and remedies, including the right to seek just and adequate reparation or satisfaction for the legacy of damages, consequent structures of racism and racial discrimination suffered as a result of the slave trade; and
WHEREAS, Isaiah 61:1-3 provides a model for reparations: “He has sent me to bind up the brokenhearted, to proclaim freedom for the captives, . . . to proclaim the year of the Lord’s favor,&ellipsis; and provide for those who grieve in Zion-to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair.”; and,
WHEREAS, January 5, 1993, Congressman John Conyers Jr. (D-Mich.) introduced H.R. 40 to the House of Representatives, calling for the establishment of the Commission to Study Reparation Proposals for African Americans, “acknowledging the fundamental injustice, cruelty, brutality and inhumanity of slavery in the United States from 1619 to the present day,” for the purpose of submitting a report to Congress for further action and consideration with respect to slavery’s effects on African American lives, economics, and politics;
Therefore, be it resolved:
amended and Adopted 2004
resolution #62, 2004 book of resolutions
resolution #56, 2000 book of resolutions
See Social Principles, ¶ 162A.
From The Book of Resolutions of The United Methodist Church – 2008. Copyright © 2008 by The United Methodist Publishing House. Used by permission.
Originally posted by UMC.org
More than two decades after the Southern Baptist Convention — the country’s second-largest faith group — apologized to African Americans for its active defense of slavery in the 1800s, its flagship seminary on Wednesday released a stark report further delineating its ties to institutionalized racism.
The year-long study by the Southern Baptist Theological Seminary found that all four founding faculty members owned slaves and “were deeply complicit in the defense of slavery,” R. Albert Mohler Jr., president of the seminary, wrote in his introduction to the 72-page report he commissioned.
The report also noted that the seminary’s most important donor and chairman of its Board of Trustees in the late 1800s, Joseph E. Brown, “earned much of his fortune by the exploitation of mostly black convict lease laborers,” employing in his coal mines and iron furnaces “the same brutal punishments and tortures formerly employed by slave drivers.”
The report provided largely harsh assessments of the seminary’s past actions, even as it at times lauded the institution for racial strides.
Many of the founding faculty members’ “throughout the period of Reconstruction and well into the twentieth century, advocated segregation, the inferiority of African-Americans, and openly embraced the ideology of the Lost Cause of southern slavery,” that recast the South as an idyllic place for both slaves and masters and the Civil War as a battle fought over Southern honor, not slavery, Mohler wrote in his introduction.
The faculty opposed racial equality after Emancipation and advocated for the maintenance of white political control and against extending suffrage to African Americans, the report said. In the 19th and early 20th centuries, the seminary faculty relied on pseudoscience to justify its white-supremacist positions, concluding that “supposed black moral inferiority was connected to biological inferiority,” according to the report. And decades later, the seminary was slow to offer full support for the civil rights movement, advocating a “moderate approach.”
The seminary’s public reckoning comes as universities grapple with the darker corners of their pasts amid passionate challenges from students and faculty. At colleges across the country, protesters have toppled some Confederate monuments, while other statues remain the subjects of fierce debate.
“It is past time that The Southern Baptist Theological Seminary — the first and oldest institution of the Southern Baptist Convention, must face a reckoning of our own,” Mohler wrote.
Colby Adams, a spokesman for Mohler, said the theologian launched the historical investigation because people asked him specific questions “he didn’t know the answer to. We knew there was involvement. We didn’t know the full history.”
The report has elicited a lukewarm reaction from experts who said while the seminary should be commended for admitting its racist history in writing, the revelations don’t come as a surprise, especially given the fact that the Southern Baptist Convention was formed in 1845 after a split with northern Baptists over slavery. The SBC is now the largest Protestant denomination in the country, with over 15 million members.
What does matter, the experts said, are the actions the seminary takes from here and whether it makes reparations.
Jemar Tisby, a historian who writes about race and Christianity, said he expects many white Evangelicals will push back on the report by saying the seminary is being divisive and re-litigating its past. The school’s leadership needs to sit down with racial and ethnic minorities and “let themselves be led” to racial reconciliation, Tisby said. “They are at the very beginning of the journey,” he said. “What this document does is open up a new phase of the seminary on racial justice.”
Critics and other observers said the Southern Baptist Convention for too long has been hesitant to take full ownership of its past, for decades framing its split with northern Baptists as one over theological differences, not slavery.
By commissioning the seminary’s report, Mohler may have been trying to change that., said Lawrence Ware, a professor at Oklahoma State University who studies race and religion. “I think that what he’s trying to do is he’s trying to force the Convention to have a conversation on race and racism that the Convention has really not wanted to have,” Ware told The Washington Post.
Ware said that while the report is “a step in the right direction,” some sections seem to soften the severity of the seminary’s racist actions. He called the report’s description of faculty’s mixed record on the civil rights movement “double-handed” and said the document fails to account for the seminary’s lack of diversity among top leadership.
The seminary’s progress in the area of civil rights was slow. The Louisville school began admitting black students to degree programs in 1940 and fully integrated 11 years later. The report said that the seminary was skeptical of the civil rights movement’s direct-action tactics, but noted that faculty in the 1960s urged support for civil rights in general and invited the Rev. Martin Luther King Jr. to speak at the seminary in 1961.
In 1995, the Southern Baptist Convention adopted a resolution stating its explicit connection to slavery:
“Our relationship to African-Americans has been hindered from the beginning by the role that slavery played in the formation of the Southern Baptist Convention; many of our Southern Baptist forbears defended the right to own slaves, and either participated in, supported, or acquiesced in the particularly inhumane nature of American slavery; and in later years Southern Baptists failed, in many cases, to support, and in some cases opposed, legitimate initiatives to secure the civil rights of African-Americans.”
Many Southern Baptists hoped the resolution would be the last time they would have to confront the denomination’s racist past, Mohler wrote in the report.
“At that time, I think it is safe to say that most Southern Baptists, having made this painful acknowledgment and lamenting this history, hoped to dwell no longer on the painful aspects of our legacy. That is not possible, nor is it right,” he wrote. “We have been guilty of a sinful absence of historical curiosity. We knew, and we could not fail to know, that slavery and deep racism were in the story.”
“[T]he moral burden of history requires a more direct and far more candid acknowledgment of the legacy of this school in the horrifying realities of American slavery, Jim Crow segregation, racism and even the avowal of white racial supremacy,” Mohler wrote in the report. “The fact that these horrors of history are shared with the region, the nation, and with so many prominent institutions does not excuse our failure to expose our own history, our own story, our own cherished heroes, to an honest accounting — to ourselves and to the watching world.”
The denomination has focused in recent years on efforts toward racial reconciliation and progress. In 2012, it elected its first African American president, Fred Luter. And in April, on the 50th anniversary of King’s death, the SBC’s public policy arm — the Ethics and Religious Liberty Commission — organized what it thought would be a small conference in Memphis about efforts to end racism. About 3,500 pastors and lay leaders showed up.
“Father, Lord, would you have mercy on us sinners?” ERLC Commission President Russell Moore prayed at the Memphis event.
There have also been notable stumbles.
The group voted at its annual meeting in 2017 to condemn the known as the alt-right — which seeks a whites-only state — but only after it faced backlash to an earlier decision not to vote on the issue.
The same year, a professor at a different Southern Baptist seminary posted to Twitter a photo appearing to show five white professors posing in hoodies and gold chains, with some pointing their fingers like guns. Barry McCarty, a professor of preaching and rhetoric at Southwestern Baptist Theological Seminary in Texas, later posted that the photo was meant to be a send-off for a professor who occasionally raps.
Originally posted via The Washington Post
DURHAM, N.C. (RNS) A white scholar touring churches across the nation is trying to convince Christians that racial reconciliation is not enough — it’s time to start talking about reparations for descendants of slaves.
And among mostly white, mainline Protestants this controversial — some would say unrealistic — notion is getting a hearing.
What divides the races in America, says Drake University ethicist Jennifer Harvey, is not the failure to embrace differences but the failure of white Americans to repent and repair the sins of the past.
“Our differences are not only skin deep,” the 44-year-old scholar told a lecture hall packed with Duke Divinity School students recently. “Our differences are the deepest and most complex manifestations of genealogies of harm done to some and perpetrated by others.”
“All over the Hebrew Bible, this is what it says to do when you steal — you give it back sevenfold,” she said.
Harvey’s 2014 book, “Dear White Christians: For Those Still Longing for Racial Reconciliation,” has led to speaking engagements at United Church of Christ gatherings, Presbyterian assemblies and college campuses such as Duke and Colgate University in New York.
Over the next year, she’ll address UCC statewide meetings in the Midwest, a Lutheran congregation in Arkansas, social justice conferences in Georgia and New Mexico, college students Michigan and in Pennsylvania, United Methodist and Disciples of Christ seminarians in New Jersey and Oklahoma.
The book, said the Rev. Cameron Trimble, executive director of the Center for Progressive Renewal, “touched a nerve with a lot of religious leaders who care about this particular issue and who want to be prophetic in this moment.
Trimble’s center has published a video interview and a book-study guide to promote Harvey’s book to its 13,000 affiliated congregations in nine different denominations.
“Jennifer is inviting a conversation that needs to be had among white people. In all of our mainline traditions, we have deeply institutionalized racism. We have to willingly give up power in order to equal the playing field.”
On Saturday (Nov. 7), Harvey discussed the topic of reparations with members of the Episcopal Diocese of Maryland.
More than 20 churches in the diocese have investigated their connections to slavery and produced an online historical tour, “Trail of Souls,” as an act of truth-telling and confession.
“If we’re not reconciled with our history, then we can’t understand what the repair is that’s needed,” said the Rev. Angela Shepherd, the diocesan canon for mission.
Shepherd said it’s too late for the U.S. to consider any kind of direct reimbursement but welcomed Harvey’s stoking the reparations movement in churches. She hopes Harvey’s visit, along with the Baltimore protests in the spring, will help to motivate people in her diocese to support a bill first introduced by Michigan Congressman John Conyers’ in 1989 to create a federal commission to study reparations.
“It would not look like writing checks to individuals,” Shepherd said. “To me, it’s about figuring out a way in our country to bring up the playing field so that it is level.”
Harvey’s push for reparations comes on the heels of Ta-Nehisi Coates’ story in The Atlantic magazine, “The Case for Reparations.”
“White households are worth roughly 20 times as much as black households,” wrote Coates. “Effectively, the black family in America is working without a safety net.”
Coates traced some of the systemic injustices to “redlining,” the denial of home mortgages to black Americans, driving them toward predatory lenders outside the banking system.
Harvey said this history, beginning in slavery and Jim Crow and continuing with poor, underfunded pubic schools for minority children, has stalled well-intentioned efforts at reconciliation since the Rev. Martin Luther King Jr.’s assassination. This history also explains the energy around the “Black Lives Matter” response to recent acts of police brutality.
“I find myself surrounded by white Americans in a state of shock,” Harvey said. “We should not be shocked or surprised. We have no right to surprise.”
Harvey said she grew up attending mostly black schools in Denver, but it wasn’t until she met black students at Union Theological Seminary that she began to understand how being white gave her societal power that they didn’t have.
“Women and men of color said to me, ‘You need to figure out your whiteness,’” she said.
Harvey said demands for reparations drove white Christians out of the civil rights movement. They held onto King’s vision of the “beloved community” and kept talking about reconciliation but have never made the sort of recompense that’s needed.
With a Ph.D. in Christian social ethics from Union, Harvey has spent her career writing on white supremacy and the contemporary reparations movement.
Harvey was ordained in the liberal American Baptist Churches USA. She supports Conyers’ congressional bill and is trying to kindle the conversation in religious communities.
Harvey resists specifying what form reparations might take, saying that should come from the wounded parties. She points to the National Coalition of Blacks for Reparations in America, which calls for cash, land, economic development, scholarships and policy changes ensuring equitable treatment in criminal justice, health care and financial systems.
Harvey also suggests environmental reparations for Native American land taken and exploited; citizenship for underpaid immigrant workers; and political remedies for mass incarceration of black Americans.
“People who’ve been there, who lived through the civil rights movement, can look back and say, ‘Yes, our churches are just as segregated as they were before,’” said Michael DePue, director of Christian education at Chapel in the Pines, a white Presbyterian congregation in Chapel Hill, N.C., where Harvey’s book is being studied. “It’s been 40 or 50 years, and the things that the civil rights movement set out to do, they haven’t come to pass.”
“There’s an awareness among progressive Christians that if you do what you’ve always done, you’re going to get what you’ve always gotten,” she said. “The challenge that remains before us is, will it move beyond talk? What we do very well in church is talk a thing to death.”
YS/AMB END DECONTO
It’s the idea that white Americans should pay a moral debt to black Americans to compensate for slavery, Jim Crow and institutionalized racism.
Reparations has been a concept debated as far back as emancipation. But for some Denver women, it’s not a debate — it’s an obligation.
In late 2018, the Denver-based nonprofit Soul2Soul Sisters received a whopping $200,000 anonymous donation. Founders Rev. Dawn Riley Duval and Rev. Tawana Davis were “stunned,” and tried to learn more.
The mystery benefactor ended up being a graduate student. The donor asked Colorado Public Radio News not to use their name or identifying information in order to keep the focus on Soul2Soul and their racial injustice workshops for people of faith.
She had delved deep into her family tree for a class assignment. What she found was new information that caused her “deep sadness.” She had grown up believing that her family — which settled in Mississippi in the late 18th century — had never owned slaves.
But it turned out that wasn’t true.
She even dug up a cassette recording of her grandmother, and she learned about Alice.
Alice was an enslaved girl given to her “aristocratic” great-great grandmother when she left North Carolina for Mississippi. Even after emancipation, Alice stayed.
“It became true what I had thought was true,” she said. “It may have been just one person, perhaps there were other people, but to know that my family had benefited from the efforts of someone else.”
This revelation came four years after her father passed away, leaving her an inheritance that presented a challenge. She wanted to do some good with it.
The donor approached her teacher to talk out ways to use this money to atone for her family’s role in slavery and to honor Alice. Her teacher mentioned Soul2Soul, which clicked instantly — Revs. Riley Duval and Davis had not only spoken at her school, but they’d also preached at her church, and left an impression.
She quietly made the donation, and figured that was that. But the reverends reached out, wanting to know more.
“I began to think, ‘What do I call this?’” she said. “A gift is something that’s yours that you give away, and I thought, ‘That’s not the right word.’ Because this, in my mind, wasn’t mine. It was something I had gotten through Alice, or partially through Alice.”
She tried to find a word to pin on it, but one word, even reparations, didn’t seem like enough.
“Reparations came to mind. I’ve heard that, I’m not an expert on it. But reparations to me is big, it’s societal changes, it’s something we need to do as a country,” she said. “So I thought it was more ‘personal reparations,’ and then I said it was ‘personal partial reparations,’ because I don’t know what the right number is, and I don’t know that money is all of it. I don’t think it is.”
Riley Duval said reparations are an important part of healing racial wounds in America.
“There has to be compensation. We understand economic justice and healing justice to be integral to racial justice,” she said. “So, there must be compensation towards conciliation.”
Rev. Riley Duval said the money has been a huge boon to Soul2Soul sisters, allowing them to beef up their staff.
“We have brought on other black women who are helping us to broaden the work of Soul2Soul sisters,” she said. “Soul2Soul Sisters is a fiercely faith-based racial justice organization that is lead by black women towards actualizing black healing and black liberation.”
Lotte Lieb Dula, a retired financial strategist, started down a similar path as Soul2Soul’s anonymous donor at the start of 2018.
Dula’s grandmother passed away in January, and Dula took up the task of sorting through her things. She found a small, old book that was still well-preserved. Dula opened it to find inventories of slaves, hundreds of them, with their individual monetary worths listed.
It was then Dula learned that much of her family’s ancestral wealth came from slavery. She did more research, and counted more than 400 enslaved people who were considered the property of her ancestors. She also unearthed an old Smith College yearbook that listed her grandmother as a KKK member.
“I want to skip the guilt and shame part, and I want to do something about this,” Dula recalled thinking at the time.
She joined a national group called Coming to the Table which connects descendents of enslaved people with descendents of slaveholders. Dula also established a scholarship fund for students who wish to study political science or law, restricted only to black applicants. She met a young black woman pursuing a career in politics and Dula agreed to help pay off her college debt, calling it a “direct reparation.”
“Since I used to do financial modeling for my career, of course I’ve modeled what I might be able to give,” Dula laughed. “I think over the course of my lifetime, my goal is to give half a million dollars through whatever means I can, and then at my death, the rest of it will go towards setting up a reparations fund.”
She’s also started building a website – a guide to reparations for white people, by white people.
“This is how I’ll spend the rest of my life,” Dula said. “If only my life could be extended 250 or 400 years, maybe I’d make a small dent.”
Look for me in the whirlwind
She teaches us that voodoo was used as a means, during slavery, for slaves to break free from the slave master. When the slave wanted to break free from the master, the only way to get out a lot of times was to die. That’s right, to die. And they had an antidote in voodoo that would cause the body to stop, the heart to stop, and all that, the consciousness to leave the body and move to the nervous system, and the slave master would just come to check to see that the slave was dead, check the pulse or whatever, and let the slaves bury them, but the family would be in and knowing that nah, he’s not dead, or she’s not dead. We’re just faking out master, so we can get him or her off the land, so that they can go get us some help so we can break free from the plantation. (Excerpt from Hollywood Forever)
This is not life! This is death disguised as life. I know what life is. Life is s p l e n d i d! Sun Ra riffs in a gorgeous, generous poem /\ song somewhere between inheritance and transcendence. And what if he’s right. Would we worry, or zombie a little less, or invent more verbs, or honor the restlessness lurking in our performed domesticity; if we knew we were involuntary participants in a grand and oh-so-fatalistic suicide culture that began with black bodies as capital/ real estate, and fantasizes about ending there or in a carefully disguised eternal return we name entertainment, sports, mass incarceration—would we opt out or go harder?
It seems the evidence is everywhere. We earn our continued oppression day by day, labor for it. What a genius mystic like Sun Ra accomplishes with his urgent call, is naming it, creating a double entendre for so what, and etching a map toward the exodus that devalues ‘progress’ as we know it, an understanding of the casual merits of an ancient future, a scoffing in the face of exclusivity, an overturning of the toxic myth that we have somehow ‘made it,’ or been civilized, when it’s clear that we’ve deteriorated as spirit beings, and physically: been degraded, degraded and diluted ourselves, become puppets for our own subjugation. And then one day we kneel for the national anthem before a football game and this is protest?, and then the next the new Drake anthem is out, started from the bottom… now we’re … at rock bottom.
But to have been seduced into acting as agents of our own devolution as a people, we had to be given words, phrases, an entire syntax and meaning factory and way of moving through space and time, in the service of that steady diminishing. Where do those words hide or how are they glorified or embedded in common action so deeply that we miss them? How did we manage to become so disembodied that we lost track of what life is? How do you expect to write effective poetry from outside of yourself, always gazing on your own spirit as ‘other’ and looking for ways to contain it with art as opposed to using this cryptic and encrypted English language to liberate the spirit?
Henrietta Lacks’s Cells
Henrietta Lacks was a cervical cancer patient at Johns Hopkins hospital when she unwittingly became the queen mother of stem cell research. Without any informed consent, her cancer cells were cloned and survived the arduous cloning process. For years researches had been trying to clone the cells of white men and women, and failing. It was discovered that the cells of black people are so resilient that, even when cancerous, they can survive the cloning process and replicate interminably. After her cell line, deemed the Immortal Cell Line, was successfully cloned in 1955, its traces became staples in cosmetics, household products, and all areas of medical research. In order to patent a semi biological substance, it must derive from cloned not original cells, so yet another form of free labor was born in this transaction. Decades later the adulteration of Lacks’s body was acknowledged first by Morehouse College and then by additional institutions. Her family has not been paid for the secret harvesting of her cells that continues today as an open secret. Henrietta Lacks’s cells know what life is. It never bows…
Okra and Hog Calling
After having been abducted and transported across the Atlantic at manifold angles and velocities, and upon arrival on the auction block and then at the miserable slave quarters on their respective plantations, African men and women refused to eat the food they were given by their cannibal captors. Scraps of dead animal flesh, meals of blood and starch, were bitterly, indifferently, refused. Hunger strikes are among the most natural responses humans have to trauma; they reflect the integrity of our impulse to heal. When you are sick, or made sick by circumstance, food only deepens the illness, and codes itself with the suffering one is enduring while eating, becomes about emotions more than nourishment, and negative, desperate emotions at that, the opposite of its purpose in nature. When lost, the prophets fasted, when ecstatic, the prophets fasted, when suffering, the prophets fasted; feasting was the symbolic exception.
But Africans had been stolen and tortured at sea only so they could provide the free labor that would build and sustain the parasitic economies of the Americas, so starving themselves was not an option for their captors. The mentally ill plantation owners had discovered the boundaries of their persuasion, and had to return to Africa for Okra and fonio, wild rice, greens, whole indigenous uncultivated foods and herbs, to keep their human capital from starving. It was only after distorting the contents of scripture, which instructs to only eat the flesh of animals, and only the animals who are herbivores themselves “the clean animals” in times of flood, famine, or dire need, it was only after converting slaves to Christianity and linking the religion with the West’s putrid dietary habits, that slave masters managed to create a race of primarily flesh and starch eating slaves whose thinking would often reflect those misguided tastes. Who would relate to one another using those tastes as their foundation. Around this same time degenerative diseases sprung up in the African slaves, who were slowly becoming American in culture and psychology. And doctors purchased some slave solely to test new surgeries and medicines on them with no thought of anesthesia or side effects. Now with the new science of Epigenitics we are learning that these kinds of traumas are handed down in the genes, memories are genetic, déjà vu is no myth.
Even the quality of sunlight in North America contributes to the undermining of black bodies. It is unlike the light in West Africa, or near the equator. The UVB rays needed to melinate bodies and to produce adequate amounts of vitamin D only hit North America (with the exception of Florida, Georgia, and Southern California) between April to September, from 11:00 to 3:00 in the afternoon, and are only absorbed if you are 60 percent naked in those places at those times, and not overly calcified with dairy and other toxins. And yet with all of this working against most of us, the immortal cell line comes from a black woman who had cancer. Life is splendid.
A self-taught black man and master herbalist from Honduras cured dozens of AIDS patients in the 1980s, removing all traces of the disease in them, and most all other diseases he was asked to help heal, by first declaring them non-existent, figments of our covetous western thinking, and then weaning his patients off of all that slave food and the slave mentality that came with it. He even made it onto Worldstar, echo W O R L D S T A R! head start for half stepping, his teachings almost went mainstream. He was mysteriously arrested and killed for his work, along with more than 50 additional holistic practitioners just this year.
We know that blackness is just condensed light and that every nigga is a star © Kendrick Lamar by way of Boris Gardner. Light and sound are our first nutrients and all true food and water is just different densities and frequencies of light and sound translated into electromagnetic energy and given form and lifeforce by its own unique dynamic between electricity and magnetism. We know that this planet is not our home, nor this country, that we are diaspora here, and that on every level we are the custodians nonetheless. Do we know that we come from star matter, that our role here is to translate the light into information like plants do, do we know that niggas don’t need electricity because we are electric, and so too our food must be. Normativity will not save us. Justice is not the right to consume what the oppressor does, that is injustice at it’s most advanced and clandestine. Why are we destiny? Because we know what life is. We know what light is.
Curfew in Charlotte
The history of the West is the history of everyone but black people, realizing that we are its most valuable resource, that our bodies are superhuman conductors, our hearts, brilliant minds, and our language visceral and poetic even when used absentmindedly. Melanin is a technology that renders the black body masterful but can also turn on it if not acknowledged. Without adequate light and proper sounds you can turn a nation of demi-gods into demons against their own selves. The soil in the west also lacks the minerals needed to compensate for the poor quality of light and the dismal acoustics here. In that weakened condition it’s easier for a fascist police state to feed off of our anguish and even criminalize it until we all but give up on retaliation. It’s easy for police to kill black children and harvest their organs the way Henrietta Lacks’ cells have been harvested. It’s easy to turn Griots into madmen.
We are the only ones, because we don’t know our value, who remain blind to the what’s behind our genocide. If we wanted to, we could run the world, the world runs on our vibrations, just look at the dominant images and listen to the universal music. At the early antebellum picnics we were lynched cooked, and eaten. Which is why the mummies were missing. They ate them all. Now we love bbq too. But what does any of this have to do with poetry?
A land where the sun kills questions
Just as we cannot allow ourselves to forget, or be naive enough to think that anything offered us by this society is benevolent, from the 13th amendment, with its hideous exception, to the so-called ‘good job’ that has us inside all day degrading our light-processing engines, we also cannot ignore what ails or controls our bodies, from the new curfew renewed every time we mobilize to protest state violence, to the comfort food addiction renewed with every collective trauma, to trap beats we twerk to over Henny under dimmed fluorescent lights and Future’s intoxicating timbre, to the church pews we kneel on to worship white Jesus. The grammar of blackness in the West must be ruthlessly examined from within, on a cellular, molecular level, and reconfigured, if we are to move from signifying the tragic and soulful beauty of an oppressed group of electric spirits, to signifying the triumph of organic power and talent over the weaker but much more evil force that has been out to contain and exploit it for centuries. The very desire to contain and oppress is a sign of internal weakness.
Our poetry must become ruthless as we ruthlessly deploy our bodies to rectify our situation/ship with the Western gaze. Perhaps if we stop trying to seduce white America and its sad satellites, we will gain the courage to act worthy of ourselves and of our superconductor immortal cells and the healers who give their lives to remind us of our greatness from musicians to herbalists to poets to mothers. I don’t think any such maneuvers are possible unless we first understand our anatomy and physiology. Know thyself. Know how what you do with your body affects it, how what you put into your body instructs it to behave. And how those instructions become in our poems. Fetishized melancholy, willful forgetting, shadows of the show lights of the new curfew, shoals of our lost knowledge returning. Reparations begin in the body, and that is where our poems must begin; our poems must teach us new ways to use our bodies, must watch with us and walk with us and burst through us as new light, even if it hurts, even if it means we have to relearn self-love through the eyes of a truer more unified self.
Korrine Gaines , Mary J. Blige
Korrine Gaines is huddled in a pool of her own blood after having been shot by a Baltimore cop, and instructs her five-year-old son to keep filming, while Mary J. Blige limply holds Hillary Clinton’s hand to chant a hymn about how to be polite in the face of your own murder. On 59th and Columbus, Judith Jamison is instructing an Ailey principal dancer how to cry without tears, in your torso, from the womb, in the place where mourning shifts from vengeful to detoxifying and even becomes a kind of forgiveness of self. Regenerative sorrow.
We have reached a time where accidental cooning or lack of intimacy and disembodied thinking could kill us and sabotage our art, as a dancer first I’ve always known this but as our bodies fall deeper and deeper under siege in this age of casual fascism, the only relevant poems will be those which force both ourselves and the state to contend with the full power of our forms. Throughout this month I’ll discuss poems and poetic acts that reinstall spirit language and re-embody the act of writing and of thinking in that fashion, accessing the brave vulnerability that is the key to self-mastery here.
Until now we have survived by denying our physical otherness or asserting it so aggressively it becomes parody, we have tried to fit into a context whose first intention is to extort us in every way possible, we have praised invisibility as a skill and perhaps felt guilty for being great on our own terms, gone deaf to those terms and yearnings. In the process of all of this pandering, we have often used language as a tool to access the few token spaces for us to supposedly ‘prosper’ in the western world, rather than training the language to obey us, we have proven that we can be tamed and undermined by it. Our bodies, and how we use them, are testaments to how we use language both on and off the page. Today’s poems need to break up rigged thought patterns rather than look for new ways to restate and validate them, and today’s black poets and all who love us, must master our bodies and their histories the way soldiers do, for our words must be directed toward saving the souls these vessels carry from suffering the fate of monopoly capitalism into fascism and back into barbarism; that’s the trajectory we are on if we remain mere witnesses, if we remain abstract to ourselves.
Poetry is the space wherein the facts we learn through true study and understanding of self can perform as archetypes and symbols and syncopation, so that these hard facts are easier to bear, but it is not a space we should use to escape the facts of our essence or our condition. If you ignore what happens to your body, what is happening to black bodies everywhere, your poems will ignore you back and lack the resonance we need from them to free ourselves or become our true selves again. But how do we remain that present without putting our bodies in danger or under scrutiny in order to reclaim their richest language?
Originally Posted by Poetry Foundation
Julia Leakes yearned to be reunited with her family. In 1853, her two sisters showed up for sale along with her thirteen nieces and nephews in Lawrence County, Mississippi. Julia used all the political capital an enslaved woman could muster to negotiate the sale of her loved ones to her owner, Stephen A. Douglas. Douglas’s semi-literate white plantation manager told him “[y]our negros begs for you to b[u]y them.” Despite assurances that this would “be a good arrangement,” Douglas refused to shuffle any of his 140+ slaves to reunite this separated slave family. Instead, Julia’s siblings, nieces, and nephews were put on the auction block where they vanished from the historical record.1
Unfortunately, things went from bad to worse for Julia. By 1859, she had a 1 in 3 chance of being worked to death under Douglas’s new overseer in Washington County, Mississippi. Douglas’s mistreatment of his slaves became notorious. According to one report, slaves on the Douglas plantation were kept “not half fed and clothed.”2 In another, Dr. Dan Brainard from Rush Medical College stated that Douglas’s slaves were subjected to “inhuman and disgraceful treatment” deemed so abhorrent that even other slaveholders in Mississippi branded Douglas “a disgrace to all slave-holders and the system that they support.”3
The University of Chicago does not exist apart from Julia Leakes and the suffering of her family—it exists because of them. Between 1848 and 1857, the labor and capital that Douglas extracted from his slaves catapulted his political career and his personal fortune. Slavery soon provided him with the financial security and economic power to donate ten acres of land (valued at over $1.2 million in today’s dollars) to start the University of Chicago in 1857. This founding endowment, drenched in the blood of enslaved African Americans, was leveraged by the University of Chicago to borrow more than $6 million dollars in today’s terms to build its Gothic campus, its institutional structures, its organizational framework, its vast donor network, and an additional $4 million endowment before 1881. In short, the University of Chicago owes it entire presence to its past with slavery.
When we began this project, we assumed that the University of Chicago was a postemancipation institution. However, as the University of Chicago historian and Dean of its College John Boyer has shown, the deep ties between the university’s original Bronzeville campus and its current Hyde Park campus constitute a rich “inheritance” and give the university what he calls “a plausible genealogy as a pre-Civil War institution.” Continuities between the two campuses can be found almost everywhere among its trustees, faculty members, student alumni, donor networks, intellectual culture, institutional memory, distinctive architecture, library books, and, of course, the University of Chicago’s name itself. The two campuses would undoubtedly be deemed inseparable alter egos of one another. Boyer convincingly makes this case. What he seems to have missed, however, was that this pre-Civil War founding also came with a founding slaveholder who endures to this day—haunting the halls of the Hutchinson Commons.
Due in no small part to the pioneering work of the Brown University Committee of Slavery and Justice and historian Craig Steven Wilder, we now know that the University of Chicago is not alone. Many elite colleges and universities have deep roots in American slavery. Many also owe their large endowments to the financial legacy of the slave economy. These schools continue to leverage these endowments to develop and recruit talented faculty and students, build up the physical plant, and maintain their global reputations in the marketplace of ideas. Once a school comes to grips with its historical ties to chattel slavery, however, what is its next step?
Many may argue that Georgetown University might provide a useful but incomplete starting point for the University of Chicago. Both schools are located in urban environments with a large African American population. Both are endowed with lots of money. Under the aegis of the Georgetown Slavery, Memory and Reconciliation committee, Georgetown has also publicly wrestled with the question of what it owes the descendants of the enslaved. Georgetown has decided that there is not a statute of limitations on slavery, and that to reckon with the past they had to engage historically. The university opened up four tenure track lines in African American Studies, expanded the African American Studies Major, and has plans to establish a Research Center for Racial Justice. In addition to these measures, the university will offer the descendants of enslaved African Americans sold by its friars preferential treatment in admissions (similar to the boost that so-called legacy students already receive). It will also rename two campus buildings in honor of African Americans—one an educator and another one of the enslaved who made the university a financial possibility. But is this enough?
Perhaps, instead, the University of Chicago can find a way to look beyond Georgetown and what many have rightly criticized as its self-congratulatory, self-serving, and extremely limited program. Given the University of Chicago’s location on the city’s South Side it is uniquely situated to engage and address the legacy of slavery in a much different way. Chicago, like Washington D.C., has long been one of the meccas of Black life and culture. Establishing an African American Studies department should be a no-brainer. So, too, should be a concerted effort to recruit and develop faculty of color while vigorously recruiting and mentoring underrepresented students to attend the university. But this should happen anyway. It’s not reparations.
Maybe a further step would be to encourage the University to build more deeply upon the community-based efforts it is already engaging in. These include the UChicago Promise program, which provides enrichment programs for talented but under-served public school students. There is also the Chicago Public Schools Educators Award Scholarship—a full scholarship to attend the University for the children of educators in the Chicago Public Schools—which should be broadly promoted and expanded. The University’s Arts + Public Life programming, including the Washington Park Arts Block, the Black Cinema House, and the Stony Island Arts Bank (led by the indefatigable Theaster Gates) should all continue to invite local residents to engage in their programming. But, again, this is already happening as it should.
Perhaps we’ve gotten reparations entirely backwards. Here we must return to Julie and the enslaved peoples of the Douglas plantation. Any program of reparations must begin with them and their descendants. Reparations that flow back to the university itself either in the form of goodwill or an improved campus experience are not reparations. Diversity initiatives, black studies programs, and slick PR campaigns celebrating the university’s benevolence function primarily to enrich the university while compelling black students and faculty members to labor once more for the institution that owes their ancestors money.
This cannot be a question of what the university will do for black communities. It must be a function of what black communities demand as payment to forgive an unforgivable debt. Black people do not need a seat at the university’s reparations table. They need to own that table and have full control over how reparations are structured.
As more details of the university’s participation in slavery, Jim Crow, and discrimination post-1967 are documented, the current residents and community organizations of the South Side of Chicago must lead the way—not be told where to sit. This is part of a requisite cognitive shift that involves thinking beyond the legal framework of ‘damages,’ or the neoliberal ordering of private property rights, or the monstrosity of capitalism. We must imagine an entirely new model of human interactions, self-governance, and social organization. One that shuns hierarchies and fosters horizontalism. If done correctly, reparations can lead the way to a fresh re-conceptualization of politics—not based in crude self-interest but justice and even love.
Reparations promise us a monumental re-birthing of America. Like most births, this one will be painful. But the practice of reparations must continue until the world that slavery built is rolled up and a new order spread out in its place. Until then, the University of Chicago must begin all of its conversations with the knowledge that it is party to a horrific crime that can never be fully rectified. But still it must try. And through that trying it must embrace an entirely new mission—one that centers slavery, the lives of the enslaved, and their descendants.
This piece was originally posted at the Black Perspectives blog, published by the African American Intellectual History Society (AAIHS).
Originally Posted by The Chicago Reporter
Let’s say you’re driving down the street and someone rear-ends you. You get out of your car to assess the damage. The person who hit your vehicle gets out of his car, apologizes for the damage and calls his insurance company. Eventually, you receive a check for the harm done.
Now, let’s say that for years, if not generations, your family and families like yours have been damaged by your country’s political and economic system — by law and widespread practice, with the intent of benefiting families not like yours — then the checks for the harm done would be called reparations.
Beginning with more than two centuries of slavery, black Americans have been deliberately abused by their own nation. It’s time to pay restitution.
Black activists and intellectuals have been making that point with increasing volume over the last few years, turning what was an obscure thought problem into a political issue. The question of reparations has even entered into the Democratic primary, with Sen. Bernie Sanders (I-Vt.)struggling to explain to black voters why he has built such a strong social justice platform on every issue but this one.
Sanders was put on the spot last month when a reporter asked him if he would support reparations as president. “No, I don’t think so,” he said, describing the likelihood of congressional passage as “nil” — as if those odds normally stopped him.
Every year since 1989, Rep. John Conyers (D-Mich.) has introduced the Commission to Study Reparation Proposals for African-Americans Act. As the name indicates, H.R. 40 does not require reparations. It simply calls for comprehensive research into the nature and financial impact of African enslavement as well as the ills inflicted on black people during the Jim Crow era. Then, remedies can be suggested.
Every year, the bill stalls.
Fifty-nine percent of black Americans think that the descendants of enslaved Africans deserve reparations, according to a June 2014 HuffPost/YouGov poll. Sixty-three percent of black folks support targeted education and job training programs for the descendants of slaves.
Most other Americans still aren’t listening.
Ta-Nehisi Coates, perhaps the most prominent voice now pushing reparations, laid out why black Americans deserve even more than repayment for slavery in a sweeping 2014 article, “The Case for Reparations.” The exploitation didn’t stop with the Emancipation Proclamation, so any restitution must reckon with the discrimination that followed and deal with the living victims of these ills.
Last month, Coates criticized Sanders’ decision to shy away from the issue:
If not even an avowed socialist can be bothered to grapple with reparations, if the question really is that far beyond the pale, if Bernie Sanders truly believes that victims of the Tulsa pogrom deserved nothing, that the victims of contract lending deserve nothing, that the victims of debt peonage deserve nothing, that that political plunder of black communities entitle them to nothing, if this is the candidate of the radical left — then expect white supremacy in America to endure well beyond our lifetimes and lifetimes of our children.
Let’s change that — let’s bother to have the hard but necessary discussion of what black Americans are owed for what was taken from them. If reparations ever come, what would they look like?
Simply put, reparations are due to the millions of black Americans whose families have endured generations of discrimination in the United States. Most black Americans count among their ancestorspeople who endured chattel slavery, the ultimate denial of an individual’s humanity.
William Darity, a public policy professor at Duke University who has studied reparations extensively, proposes two specific requirements for eligibility to receive a payout. First, at least 10 years before the onset of a reparations program, an individual must have self-identified on a census form or other formal document as black, African-American, colored or Negro. Second, each individual must provide proof of an ancestor who was enslaved in the U.S.
Why does this huge group of Americans deserve restitution? Because starting with slavery, the damage done was institutionalized and inescapable. Darity has created a “Bill of Particulars,” including such specific grievances as:
Eric J. Miller, a professor at Loyola Law School, said the case for reparations starts with an honest accounting of the racism that black people have experienced. “Part of our history is our grandparents participating in these acts of terrible violence [against black people],” he said. “But people don’t want to acknowledge the horror of what they engaged in.”
White America built its wealth on those generations of legal and physical violence — a fact most white people today would rather not dwell on.
“People don’t want to believe that they got their gains in an ill manner,” Miller said. “The cognitive dissonance of learning that your property is got and preserved on the back of the misery of others is not an incredibly nice thing to live with. So people would rather discount it.”
But when the harm is great enough, it’s not enough to say you’re sorry and try to fix problems going forward. Germany made an effort to repay the Jews for the horrors of the Holocaust. Japanese-Americans were repaid for suffering in internment camps. Black Americans deserve no less.
This leads us to our next step.
No one really knows. (That’s part of the reason Rep. Conyers wants a commission.) But there are some numbers out there.
A 1990 study by Richard Sutch and Roger Ransom, professors at the University of California, Riverside, estimated that industries fueled by slave labor, like cotton and tobacco, made profits of $3.4 billion (in 1983 dollars) between 1806 and 1860. Darity has estimated that if you throw in an annual interest rate of 5 percent, that number jumps to $9.12 billion (in 2008 dollars).
Larry Neal, an economist at the University of Illinois, came up with an even higher number. His studies concluded that $1.4 trillion (in 1983 dollars) was owed to the descendants of enslaved Africans based on the compensation their ancestors did not receive for their labor between 1620 and 1840. With interest, that amounts to $6.4 trillion in 2014, according to The New Republic.
None of these numbers account for the physical and sexual violence inflicted upon enslaved Africans.
“I don’t think we really grasp quite how financially lucrative and important slavery was in America — including things like the illegal slave trade that continued after the Constitution forbade it,” Miller said.
The figures mentioned also don’t include compensation for housing segregation and other forms of racial discrimination in the years since slavery ended. Nor do they factor in the extent to which American industries have profited — and continue to profit — from exploiting low-income workers, many of whom are black.
How do we measure those kinds of losses — the chance at upward economic mobility that was stolen from millions? One way is to compare property values between majority-black neighborhoods that were redlined and white neighborhoods that were not — or property values within a single neighborhood before and after redlining.
Another way is to gauge lost educational opportunities. Good public schools are usually found in majority-white suburbs where people pay higher property taxes. Poorly performing schools are found more often in economically disenfranchised areas with larger black populations.
Bottom line: reparations are going to cost a lot of money. But America is a wealthy nation that can afford to pay for its misdeeds. For perspective, consider that in fiscal year 2014, the U.S. government spent $3.5 trillion, which is only 20 percent of the nation’s gross domestic product of about $17.5 trillion.
Darity suggests that financial payouts be divided between individual recipients and a variety of endowments set up to develop the economic strength of the black community. His model is inspired by Germany’s restitution payments both to victims of the Holocaust and to Israel.
The advantage of individual payouts, Miller notes, is that they maximize autonomy. But much of that money would land back in the white-dominated economy and “the one percent would become one percentier,” he said.
Hence the value of using a portion of reparation funds to create programs geared toward aiding black people in combating the damage of racism.
“One could think of Black America as being a community that could benefit from development investments,” Darity said. “So you could have a trust fund that was set up to finance higher education, [another] to create greater opportunities for opening one’s own business, and so forth.”
Darity envisions the U.S. government establishing and overseeing these programs. Although it might seem counter-intuitive to give this power to the very institution that committed so much discrimination against black people, the professor said the government should be heavily involved precisely because of that history.
“The U.S. government is the responsible party because of the entire legal apparatus that supported both slavery and, subsequently, Jim Crow and continues to permit ongoing discrimination,” he said.
Miller emphasizes that the reparations-funded programs must be fully accessible to and controlled by members of the black community.
“Unless institutions exist that are controlled by and accountable to the community, then the community will always be dominated, or prone to domination, by others,” he said.
Congress hasn’t even managed to pass H.R. 40. And that’s really no surprise since most Americans are not pushing their lawmakers to do anything on this issue.
Only 6 percent of white Americans support cash payments to the descendants of enslaved Africans, according to that HuffPost/YouGov poll. Only 19 percent favor reparations in the form of education and jobs programs, while 50 percent of whites don’t even believe that slavery is one of the reasons why black Americans have lower levels of wealth.
They’re wrong. “The connection between slavery and the pillars of American society are tight. There are no pillars of American society without slavery,” Miller said. “You might think about that even literally. The columns of the White House and the Congress were built by slave labor.”
To deflect discussing why reparations are needed, some people request a developed strategy for reparations or a detailed legislative proposal before they’ll contemplate the issue. The suggestion, in itself, fits into a tired line of thinking that victims of injustice must explain themselves fully — and convincingly — to the system that harmed them before any recognition is provided.
“These demands always struck me as akin to demanding a payment plan for something one has neither decided one needs nor is willing to purchase,” Coates wrote. As he has tirelesslyreiterated, we must start with a robust discussion on why reparations are owed to black Americans.
If anything, the expansive U.S. history of anti-black racism is the deterrent — but letting that deter us today is itself anti-black.
This returns us to the criticism of Sanders. The symbolism of specifically calling for reparations matters. A white presidential candidate who vows only to fight police violence and other modern ills affecting black Americans is essentially urging that we put a bandage on past injustices without true reconciliation.
If we don’t look back and reckon with what has been done, there is no moving forward.
Originally posted by Huff Post
Two hundred fifty years of slavery. Ninety years of Jim Crow. Sixty years of separate but equal. Thirty-five years of racist housing policy. Until we reckon with our compounding moral debts, America will never be whole.
And if thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty: thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing today.
— deuteronomy 15: 12–15
Besides the crime which consists in violating the law, and varying from the right rule of reason, whereby a man so far becomes degenerate, and declares himself to quit the principles of human nature, and to be a noxious creature, there is commonly injury done to some person or other, and some other man receives damage by his transgression: in which case he who hath received any damage, has, besides the right of punishment common to him with other men, a particular right to seek reparation.
— john locke, “second treatise”
By our unpaid labor and suffering, we have earned the right to the soil, many times over and over, and now we are determined to have it.
— anonymous, 1861
Clyde ross was born in 1923, the seventh of 13 children, near Clarksdale, Mississippi, the home of the blues. Ross’s parents owned and farmed a 40-acre tract of land, flush with cows, hogs, and mules. Ross’s mother would drive to Clarksdale to do her shopping in a horse and buggy, in which she invested all the pride one might place in a Cadillac. The family owned another horse, with a red coat, which they gave to Clyde. The Ross family wanted for little, save that which all black families in the Deep South then desperately desired—the protection of the law.
In the 1920s, Jim Crow Mississippi was, in all facets of society, a kleptocracy. The majority of the people in the state were perpetually robbed of the vote—a hijacking engineered through the trickery of the poll tax and the muscle of the lynch mob. Between 1882 and 1968, more black people were lynched in Mississippi than in any other state. “You and I know what’s the best way to keep the nigger from voting,” blustered Theodore Bilbo, a Mississippi senator and a proud Klansman. “You do it the night before the election.”
When Clyde Ross was still a child, Mississippi authorities claimed his father owed $3,000 in back taxes. The elder Ross could not read. He did not have a lawyer. He did not know anyone at the local courthouse. He could not expect the police to be impartial. Effectively, the Ross family had no way to contest the claim and no protection under the law. The authorities seized the land. They seized the buggy. They took the cows, hogs, and mules. And so for the upkeep of separate but equal, the entire Ross family was reduced to sharecropping.
“I did everything for that horse,” Ross told me. “Everything. And they took him. Put him on the racetrack. I never did know what happened to him after that, but I know they didn’t bring him back. So that’s just one of my losses.”
It was in these early years that Ross began to understand himself as an American—he did not live under the blind decree of justice, but under the heel of a regime that elevated armed robbery to a governing principle. He thought about fighting. “Just be quiet,” his father told him. “Because they’ll come and kill us all.”
Three months after Clyde Ross moved into his house, the boiler blew out. This would normally be a homeowner’s responsibility, but in fact, Ross was not really a homeowner. His payments were made to the seller, not the bank. And Ross had not signed a normal mortgage. He’d bought “on contract”: a predatory agreement that combined all the responsibilities of homeownership with all the disadvantages of renting—while offering the benefits of neither. Ross had bought his house for $27,500. The seller, not the previous homeowner but a new kind of middleman, had bought it for only $12,000 six months before selling it to Ross. In a contract sale, the seller kept the deed until the contract was paid in full—and, unlike with a normal mortgage, Ross would acquire no equity in the meantime. If he missed a single payment, he would immediately forfeit his $1,000 down payment, all his monthly payments, and the property itself.
“A government offering such bounty to builders and lenders could have required compliance with a nondiscrimination policy,” Charles Abrams, the urban-studies expert who helped create the New York City Housing Authority, wrote in 1955. “Instead, the FHA adopted a racial policy that could well have been culled from the Nuremberg laws.”
Locked out of the greatest mass-based opportunity for wealth accumulation in American history, African Americans who desired and were able to afford home ownership found themselves consigned to central-city communities where their investments were affected by the “self-fulfilling prophecies” of the FHA appraisers: cut off from sources of new investment[,] their homes and communities deteriorated and lost value in comparison to those homes and communities that FHA appraisers deemed desirable.
In Chicago and across the country, whites looking to achieve the American dream could rely on a legitimate credit system backed by the government. Blacks were herded into the sights of unscrupulous lenders who took them for money and for sport. “It was like people who like to go out and shoot lions in Africa. It was the same thrill,” a housing attorney told the historian Beryl Satter in her 2009 book, Family Properties. “The thrill of the chase and the kill.”
The kill was profitable. At the time of his death, Lou Fushanis owned more than 600 properties, many of them in North Lawndale, and his estate was estimated to be worth $3 million. He’d made much of this money by exploiting the frustrated hopes of black migrants like Clyde Ross. During this period, according to one estimate, 85 percent of all black home buyers who bought in Chicago bought on contract. “If anybody who is well established in this business in Chicago doesn’t earn $100,000 a year,” a contract seller told The Saturday Evening Post in 1962, “he is loafing.”
“When I found myself caught up in it, I said, ‘How? I just left this mess. I just left no laws. And no regard. And then I come here and get cheated wide open.’ I would probably want to do some harm to some people, you know, if I had been violent like some of us. I thought, ‘Man, I got caught up in this stuff. I can’t even take care of my kids.’ I didn’t have enough for my kids. You could fall through the cracks easy fighting these white people. And no law.”
But fight Clyde Ross did. In 1968 he joined the newly formed Contract Buyers League—a collection of black homeowners on Chicago’s South and West Sides, all of whom had been locked into the same system of predation. There was Howell Collins, whose contract called for him to pay $25,500 for a house that a speculator had bought for $14,500. There was Ruth Wells, who’d managed to pay out half her contract, expecting a mortgage, only to suddenly see an insurance bill materialize out of thin air—a requirement the seller had added without Wells’s knowledge. Contract sellers used every tool at their disposal to pilfer from their clients. They scared white residents into selling low. They lied about properties’ compliance with building codes, then left the buyer responsible when city inspectors arrived. They presented themselves as real-estate brokers, when in fact they were the owners. They guided their clients to lawyers who were in on the scheme.
According to the most-recent statistics, North Lawndale is now on the wrong end of virtually every socioeconomic indicator. In 1930 its population was 112,000. Today it is 36,000. The halcyon talk of “interracial living” is dead. The neighborhood is 92 percent black. Its homicide rate is 45 per 100,000—triple the rate of the city as a whole. The infant-mortality rate is 14 per 1,000—more than twice the national average. Forty-three percent of the people in North Lawndale live below the poverty line—double Chicago’s overall rate. Forty-five percent of all households are on food stamps—nearly three times the rate of the city at large. Sears, Roebuck left the neighborhood in 1987, taking 1,800 jobs with it. Kids in North Lawndale need not be confused about their prospects: Cook County’s Juvenile Temporary Detention Center sits directly adjacent to the neighborhood.
The implications are chilling. As a rule, poor black people do not work their way out of the ghetto—and those who do often face the horror of watching their children and grandchildren tumble back.
Even seeming evidence of progress withers under harsh light. In 2012, the Manhattan Institute cheerily noted that segregation had declined since the 1960s. And yet African Americans still remained—by far—the most segregated ethnic group in the country.
The Supreme Court seems to share that sentiment. The past two decades have witnessed a rollback of the progressive legislation of the 1960s. Liberals have found themselves on the defensive. In 2008, when Barack Obama was a candidate for president, he was asked whether his daughters—Malia and Sasha—should benefit from affirmative action. He answered in the negative.
The exchange rested upon an erroneous comparison of the average American white family and the exceptional first family. In the contest of upward mobility, Barack and Michelle Obama have won. But they’ve won by being twice as good—and enduring twice as much. Malia and Sasha Obama enjoy privileges beyond the average white child’s dreams. But that comparison is incomplete. The more telling question is how they compare with Jenna and Barbara Bush—the products of many generations of privilege, not just one. Whatever the Obama children achieve, it will be evidence of their family’s singular perseverance, not of broad equality.
in 1783, the freedwoman Belinda Royall petitioned the commonwealth of Massachusetts for reparations. Belinda had been born in modern-day Ghana. She was kidnapped as a child and sold into slavery. She endured the Middle Passage and 50 years of enslavement at the hands of Isaac Royall and his son. But the junior Royall, a British loyalist, fled the country during the Revolution. Belinda, now free after half a century of labor, beseeched the nascent Massachusetts legislature:
The face of your Petitioner, is now marked with the furrows of time, and her frame bending under the oppression of years, while she, by the Laws of the Land, is denied the employment of one morsel of that immense wealth, apart whereof hath been accumilated by her own industry, and the whole augmented by her servitude.
WHEREFORE, casting herself at your feet if your honours, as to a body of men, formed for the extirpation of vassalage, for the reward of Virtue, and the just return of honest industry—she prays, that such allowance may be made her out of the Estate of Colonel Royall, as will prevent her, and her more infirm daughter, from misery in the greatest extreme, and scatter comfort over the short and downward path of their lives.
Belinda Royall was granted a pension of 15 pounds and 12 shillings, to be paid out of the estate of Isaac Royall—one of the earliest successful attempts to petition for reparations. At the time, black people in America had endured more than 150 years of enslavement, and the idea that they might be owed something in return was, if not the national consensus, at least not outrageous.
“A heavy account lies against us as a civil society for oppressions committed against people who did not injure us,” wrote the Quaker John Woolman in 1769, “and that if the particular case of many individuals were fairly stated, it would appear that there was considerable due to them.”
Edward Coles, a protégé of Thomas Jefferson who became a slaveholder through inheritance, took many of his slaves north and granted them a plot of land in Illinois. John Randolph, a cousin of Jefferson’s, willed that all his slaves be emancipated upon his death, and that all those older than 40 be given 10 acres of land. “I give and bequeath to all my slaves their freedom,” Randolph wrote, “heartily regretting that I have been the owner of one.”
In his book Forever Free, Eric Foner recounts the story of a disgruntled planter reprimanding a freedman loafing on the job:
Planter: “You lazy nigger, I am losing a whole day’s labor by you.”
Freedman: “Massa, how many days’ labor have I lost by you?”
In the 20th century, the cause of reparations was taken up by a diverse cast that included the Confederate veteran Walter R. Vaughan, who believed that reparations would be a stimulus for the South; the black activist Callie House; black-nationalist leaders like “Queen Mother” Audley Moore; and the civil-rights activist James Forman. The movement coalesced in 1987 under an umbrella organization called the National Coalition of Blacks for Reparations in America (n’cobra). The NAACP endorsed reparations in 1993. Charles J. Ogletree Jr., a professor at Harvard Law School, has pursued reparations claims in court.
“It’s because it’s black folks making the claim,” Nkechi Taifa, who helped found n’cobra, says. “People who talk about reparations are considered left lunatics. But all we are talking about is studying [reparations]. As John Conyers has said, we study everything. We study the water, the air. We can’t even study the issue? This bill does not authorize one red cent to anyone.”
That HR 40 has never—under either Democrats or Republicans—made it to the House floor suggests our concerns are rooted not in the impracticality of reparations but in something more existential. If we conclude that the conditions in North Lawndale and black America are not inexplicable but are instead precisely what you’d expect of a community that for centuries has lived in America’s crosshairs, then what are we to make of the world’s oldest democracy?
In 1909, President William Howard Taft told the country that “intelligent” white southerners were ready to see blacks as “useful members of the community.” A week later Joseph Gordon, a black man, was lynched outside Greenwood, Mississippi. The high point of the lynching era has passed. But the memories of those robbed of their lives still live on in the lingering effects. Indeed, in America there is a strange and powerful belief that if you stab a black person 10 times, the bleeding stops and the healing begins the moment the assailant drops the knife. We believe white dominance to be a fact of the inert past, a delinquent debt that can be made to disappear if only we don’t look.
We inherit our ample patrimony with all its incumbrances; and are bound to pay the debts of our ancestors. This debt, particularly, we are bound to discharge: and, when the righteous Judge of the Universe comes to reckon with his servants, he will rigidly exact the payment at our hands. To give them liberty, and stop here, is to entail upon them a curse.
America begins in black plunder and white democracy, two features that are not contradictory but complementary. “The men who came together to found the independent United States, dedicated to freedom and equality, either held slaves or were willing to join hands with those who did,” the historian Edmund S. Morgan wrote. “None of them felt entirely comfortable about the fact, but neither did they feel responsible for it. Most of them had inherited both their slaves and their attachment to freedom from an earlier generation, and they knew the two were not unconnected.”
When enslaved Africans, plundered of their bodies, plundered of their families, and plundered of their labor, were brought to the colony of Virginia in 1619, they did not initially endure the naked racism that would engulf their progeny. Some of them were freed. Some of them intermarried. Still others escaped with the white indentured servants who had suffered as they had. Some even rebelled together, allying under Nathaniel Bacon to torch Jamestown in 1676.
“The two great divisions of society are not the rich and poor, but white and black,” John C. Calhoun, South Carolina’s senior senator, declared on the Senate floor in 1848. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.”
In 1860, the majority of people living in South Carolina and Mississippi, almost half of those living in Georgia, and about one-third of all Southerners were on the wrong side of Calhoun’s line. The state with the largest number of enslaved Americans was Virginia, where in certain counties some 70 percent of all people labored in chains. Nearly one-fourth of all white Southerners owned slaves, and upon their backs the economic basis of America—and much of the Atlantic world—was erected. In the seven cotton states, one-third of all white income was derived from slavery. By 1840, cotton produced by slave labor constituted 59 percent of the country’s exports. The web of this slave society extended north to the looms of New England, and across the Atlantic to Great Britain, where it powered a great economic transformation and altered the trajectory of world history. “Whoever says Industrial Revolution,” wrote the historian Eric J. Hobsbawm, “says cotton.”
The wealth accorded America by slavery was not just in what the slaves pulled from the land but in the slaves themselves. “In 1860, slaves as an asset were worth more than all of America’s manufacturing, all of the railroads, all of the productive capacity of the United States put together,” the Yale historian David W. Blight has noted. “Slaves were the single largest, by far, financial asset of property in the entire American economy.” The sale of these slaves—“in whose bodies that money congealed,” writes Walter Johnson, a Harvard historian—generated even more ancillary wealth. Loans were taken out for purchase, to be repaid with interest. Insurance policies were drafted against the untimely death of a slave and the loss of potential profits. Slave sales were taxed and notarized. The vending of the black body and the sundering of the black family became an economy unto themselves, estimated to have brought in tens of millions of dollars to antebellum America. In 1860 there were more millionaires per capita in the Mississippi Valley than anywhere else in the country.
Beneath the cold numbers lay lives divided. “I had a constant dread that Mrs. Moore, her mistress, would be in want of money and sell my dear wife,” a freedman wrote, reflecting on his time in slavery. “We constantly dreaded a final separation. Our affection for each was very strong, and this made us always apprehensive of a cruel parting.”
Forced partings were common in the antebellum South. A slave in some parts of the region stood a 30 percent chance of being sold in his or her lifetime. Twenty-five percent of interstate trades destroyed a first marriage and half of them destroyed a nuclear family.
When the wife and children of Henry Brown, a slave in Richmond, Virginia, were to be sold away, Brown searched for a white master who might buy his wife and children to keep the family together. He failed:
The next day, I stationed myself by the side of the road, along which the slaves, amounting to three hundred and fifty, were to pass. The purchaser of my wife was a Methodist minister, who was about starting for North Carolina. Pretty soon five waggon-loads of little children passed, and looking at the foremost one, what should I see but a little child, pointing its tiny hand towards me, exclaiming, “There’s my father; I knew he would come and bid me good-bye.” It was my eldest child! Soon the gang approached in which my wife was chained. I looked, and beheld her familiar face; but O, reader, that glance of agony! may God spare me ever again enduring the excruciating horror of that moment! She passed, and came near to where I stood. I seized hold of her hand, intending to bid her farewell; but words failed me; the gift of utterance had fled, and I remained speechless. I followed her for some distance, with her hand grasped in mine, as if to save her from her fate, but I could not speak, and I was obliged to turn away in silence.
In a time when telecommunications were primitive and blacks lacked freedom of movement, the parting of black families was a kind of murder. Here we find the roots of American wealth and democracy—in the for-profit destruction of the most important asset available to any people, the family. The destruction was not incidental to America’s rise; it facilitated that rise. By erecting a slave society, America created the economic foundation for its great experiment in democracy. The labor strife that seeded Bacon’s rebellion was suppressed. America’s indispensable working class existed as property beyond the realm of politics, leaving white Americans free to trumpet their love of freedom and democratic values. Assessing antebellum democracy in Virginia, a visitor from England observed that the state’s natives “can profess an unbounded love of liberty and of democracy in consequence of the mass of the people, who in other countries might become mobs, being there nearly altogether composed of their own Negro slaves.”
the consequences of 250 years of enslavement, of war upon black families and black people, were profound. Like homeownership today, slave ownership was aspirational, attracting not just those who owned slaves but those who wished to. Much as homeowners today might discuss the addition of a patio or the painting of a living room, slaveholders traded tips on the best methods for breeding workers, exacting labor, and doling out punishment. Just as a homeowner today might subscribe to a magazine like This Old House, slaveholders had journals such as De Bow’s Review, which recommended the best practices for wringing profits from slaves. By the dawn of the Civil War, the enslavement of black America was thought to be so foundational to the country that those who sought to end it were branded heretics worthy of death. Imagine what would happen if a president today came out in favor of taking all American homes from their owners: the reaction might well be violent.
In the aftermath of the Civil War, Radical Republicans attempted to reconstruct the country upon something resembling universal equality—but they were beaten back by a campaign of “Redemption,” led by White Liners, Red Shirts, and Klansmen bent on upholding a society “formed for the white, not for the black man.” A wave of terrorism roiled the South. In his massive history Reconstruction, Eric Foner recounts incidents of black people being attacked for not removing their hats; for refusing to hand over a whiskey flask; for disobeying church procedures; for “using insolent language”; for disputing labor contracts; for refusing to be “tied like a slave.” Sometimes the attacks were intended simply to “thin out the niggers a little.”
Terrorism carried the day. Federal troops withdrew from the South in 1877. The dream of Reconstruction died. For the next century, political violence was visited upon blacks wantonly, with special treatment meted out toward black people of ambition. Black schools and churches were burned to the ground. Black voters and the political candidates who attempted to rally them were intimidated, and some were murdered. At the end of World War I, black veterans returning to their homes were assaulted for daring to wear the American uniform. The demobilization of soldiers after the war, which put white and black veterans into competition for scarce jobs, produced the Red Summer of 1919: a succession of racist pogroms against dozens of cities ranging from Longview, Texas, to Chicago to Washington, D.C. Organized white violence against blacks continued into the 1920s—in 1921 a white mob leveled Tulsa’s “Black Wall Street,” and in 1923 another one razed the black town of Rosewood, Florida—and virtually no one was punished.
In Cold War America, homeownership was seen as a means of instilling patriotism, and as a civilizing and anti-radical force. “No man who owns his own house and lot can be a Communist,” claimed William Levitt, who pioneered the modern suburb with the development of the various Levittowns, his famous planned communities. “He has too much to do.”
But the Levittowns were, with Levitt’s willing acquiescence, segregated throughout their early years. Daisy and Bill Myers, the first black family to move into Levittown, Pennsylvania, were greeted with protests and a burning cross. A neighbor who opposed the family said that Bill Myers was “probably a nice guy, but every time I look at him I see $2,000 drop off the value of my house.”
The neighbor had good reason to be afraid. Bill and Daisy Myers were from the other side of John C. Calhoun’s dual society. If they moved next door, housing policy almost guaranteed that their neighbors’ property values would decline.
Whereas shortly before the New Deal, a typical mortgage required a large down payment and full repayment within about 10 years, the creation of the Home Owners’ Loan Corporation in 1933 and then the Federal Housing Administration the following year allowed banks to offer loans requiring no more than 10 percent down, amortized over 20 to 30 years. “Without federal intervention in the housing market, massive suburbanization would have been impossible,” writes Thomas J. Sugrue, a historian at the University of Pennsylvania. “In 1930, only 30 percent of Americans owned their own homes; by 1960, more than 60 percent were home owners. Home ownership became an emblem of American citizenship.”
That emblem was not to be awarded to blacks. The American real-estate industry believed segregation to be a moral principle. As late as 1950, the National Association of Real Estate Boards’ code of ethics warned that “a Realtor should never be instrumental in introducing into a neighborhood … any race or nationality, or any individuals whose presence will clearly be detrimental to property values.” A 1943 brochure specified that such potential undesirables might include madams, bootleggers, gangsters—and “a colored man of means who was giving his children a college education and thought they were entitled to live among whites.”
The federal government concurred. It was the Home Owners’ Loan Corporation, not a private trade association, that pioneered the practice of redlining, selectively granting loans and insisting that any property it insured be covered by a restrictive covenant—a clause in the deed forbidding the sale of the property to anyone other than whites. Millions of dollars flowed from tax coffers into segregated white neighborhoods.
“For perhaps the first time, the federal government embraced the discriminatory attitudes of the marketplace,” the historian Kenneth T. Jackson wrote in his 1985 book, Crabgrass Frontier, a history of suburbanization. “Previously, prejudices were personalized and individualized; FHA exhorted segregation and enshrined it as public policy. Whole areas of cities were declared ineligible for loan guarantees.” Redlining was not officially outlawed until 1968, by the Fair Housing Act. By then the damage was done—and reports of redlining by banks have continued.
The federal government is premised on equal fealty from all its citizens, who in return are to receive equal treatment. But as late as the mid-20th century, this bargain was not granted to black people, who repeatedly paid a higher price for citizenship and received less in return. Plunder had been the essential feature of slavery, of the society described by Calhoun. But practically a full century after the end of the Civil War and the abolition of slavery, the plunder—quiet, systemic, submerged—continued even amidst the aims and achievements of New Deal liberals.
today chicago is one of the most segregated cities in the country, a fact that reflects assiduous planning. In the effort to uphold white supremacy at every level down to the neighborhood, Chicago—a city founded by the black fur trader Jean Baptiste Point du Sable—has long been a pioneer. The efforts began in earnest in 1917, when the Chicago Real Estate Board, horrified by the influx of southern blacks, lobbied to zone the entire city by race. But after the Supreme Court ruled against explicit racial zoning that year, the city was forced to pursue its agenda by more-discreet means.
Like the Home Owners’ Loan Corporation, the Federal Housing Administration initially insisted on restrictive covenants, which helped bar blacks and other ethnic undesirables from receiving federally backed home loans. By the 1940s, Chicago led the nation in the use of these restrictive covenants, and about half of all residential neighborhoods in the city were effectively off-limits to blacks.
It is common today to become misty-eyed about the old black ghetto, where doctors and lawyers lived next door to meatpackers and steelworkers, who themselves lived next door to prostitutes and the unemployed. This segregationist nostalgia ignores the actual conditions endured by the people living there—vermin and arson, for instance—and ignores the fact that the old ghetto was premised on denying black people privileges enjoyed by white Americans.
In 1948, when the Supreme Court ruled that restrictive covenants, while permissible, were not enforceable by judicial action, Chicago had other weapons at the ready. The Illinois state legislature had already given Chicago’s city council the right to approve—and thus to veto—any public housing in the city’s wards. This came in handy in 1949, when a new federal housing act sent millions of tax dollars into Chicago and other cities around the country. Beginning in 1950, site selection for public housing proceeded entirely on the grounds of segregation. By the 1960s, the city had created with its vast housing projects what the historian Arnold R. Hirsch calls a “second ghetto,” one larger than the old Black Belt but just as impermeable. More than 98 percent of all the family public-housing units built in Chicago between 1950 and the mid‑1960s were built in all-black neighborhoods.
Governmental embrace of segregation was driven by the virulent racism of Chicago’s white citizens. White neighborhoods vulnerable to black encroachment formed block associations for the sole purpose of enforcing segregation. They lobbied fellow whites not to sell. They lobbied those blacks who did manage to buy to sell back. In 1949, a group of Englewood Catholics formed block associations intended to “keep up the neighborhood.” Translation: keep black people out. And when civic engagement was not enough, when government failed, when private banks could no longer hold the line, Chicago turned to an old tool in the American repertoire—racial violence. “The pattern of terrorism is easily discernible,” concluded a Chicago civic group in the 1940s. “It is at the seams of the black ghetto in all directions.” On July 1 and 2 of 1946, a mob of thousands assembled in Chicago’s Park Manor neighborhood, hoping to eject a black doctor who’d recently moved in. The mob pelted the house with rocks and set the garage on fire. The doctor moved away.
In 1947, after a few black veterans moved into the Fernwood section of Chicago, three nights of rioting broke out; gangs of whites yanked blacks off streetcars and beat them. Two years later, when a union meeting attended by blacks in Englewood triggered rumors that a home was being “sold to niggers,” blacks (and whites thought to be sympathetic to them) were beaten in the streets. In 1951, thousands of whites in Cicero, 20 minutes or so west of downtown Chicago, attacked an apartment building that housed a single black family, throwing bricks and firebombs through the windows and setting the apartment on fire. A Cook County grand jury declined to charge the rioters—and instead indicted the family’s NAACP attorney, the apartment’s white owner, and the owner’s attorney and rental agent, charging them with conspiring to lower property values. Two years after that, whites picketed and planted explosives in South Deering, about 30 minutes from downtown Chicago, to force blacks out.
speculators in north lawndale, and at the edge of the black ghettos, knew there was money to be made off white panic. They resorted to “block-busting”—spooking whites into selling cheap before the neighborhood became black. They would hire a black woman to walk up and down the street with a stroller. Or they’d hire someone to call a number in the neighborhood looking for “Johnny Mae.” Then they’d cajole whites into selling at low prices, informing them that the more blacks who moved in, the more the value of their homes would decline, so better to sell now. With these white-fled homes in hand, speculators then turned to the masses of black people who had streamed northward as part of the Great Migration, or who were desperate to escape the ghettos: the speculators would take the houses they’d just bought cheap through block-busting and sell them to blacks on contract.
To keep up with his payments and keep his heat on, Clyde Ross took a second job at the post office and then a third job delivering pizza. His wife took a job working at Marshall Field. He had to take some of his children out of private school. He was not able to be at home to supervise his children or help them with their homework. Money and time that Ross wanted to give his children went instead to enrich white speculators.
“The problem was the money,” Ross told me. “Without the money, you can’t move. You can’t educate your kids. You can’t give them the right kind of food. Can’t make the house look good. They think this neighborhood is where they supposed to be. It changes their outlook. My kids were going to the best schools in this neighborhood, and I couldn’t keep them in there.”
Mattie Lewis came to Chicago from her native Alabama in the mid-’40s, when she was 21, persuaded by a friend who told her she could get a job as a hairdresser. Instead she was hired by Western Electric, where she worked for 41 years. I met Lewis in the home of her neighbor Ethel Weatherspoon. Both had owned homes in North Lawndale for more than 50 years. Both had bought their houses on contract. Both had been active with Clyde Ross in the Contract Buyers League’s effort to garner restitution from contract sellers who’d operated in North Lawndale, banks who’d backed the scheme, and even the Federal Housing Administration. We were joined by Jack Macnamara, who’d been an organizing force in the Contract Buyers League when it was founded, in 1968. Our gathering had the feel of a reunion, because the writer James Alan McPherson had profiled the Contract Buyers League for The Atlantic back in 1972.
“The only way you were going to buy a home was to do it the way they wanted,” she continued. “And I was determined to get me a house. If everybody else can have one, I want one too. I had worked for white people in the South. And I saw how these white people were living in the North and I thought, ‘One day I’m going to live just like them.’ I wanted cabinets and all these things these other people have.”
Whenever she visited white co-workers at their homes, she saw the difference. “I could see we were just getting ripped off,” she said. “I would see things and I would say, ‘I’d like to do this at my house.’ And they would say, ‘Do it,’ but I would think, ‘I can’t, because it costs us so much more.’ ”
I asked Lewis and Weatherspoon how they kept up on payments.
“You paid it and kept working,” Lewis said of the contract. “When that payment came up, you knew you had to pay it.”
“You cut down on the light bill. Cut down on your food bill,” Weatherspoon interjected.
“You cut down on things for your child, that was the main thing,” said Lewis. “My oldest wanted to be an artist and my other wanted to be a dancer and my other wanted to take music.”
Lewis and Weatherspoon, like Ross, were able to keep their homes. The suit did not win them any remuneration. But it forced contract sellers to the table, where they allowed some members of the Contract Buyers League to move into regular mortgages or simply take over their houses outright. By then they’d been bilked for thousands. In talking with Lewis and Weatherspoon, I was seeing only part of the picture—the tiny minority who’d managed to hold on to their homes. But for all our exceptional ones, for every Barack and Michelle Obama, for every Ethel Weatherspoon or Clyde Ross, for every black survivor, there are so many thousands gone.
“A lot of people fell by the way,” Lewis told me. “One woman asked me if I would keep all her china. She said, ‘They ain’t going to set you out.’ ”
on a recent spring afternoon in North Lawndale, I visited Billy Lamar Brooks Sr. Brooks has been an activist since his youth in the Black Panther Party, when he aided the Contract Buyers League. I met him in his office at the Better Boys Foundation, a staple of North Lawndale whose mission is to direct local kids off the streets and into jobs and college. Brooks’s work is personal. On June 14, 1991, his 19-year-old son, Billy Jr., was shot and killed. “These guys tried to stick him up,” Brooks told me. “I suspect he could have been involved in some things … He’s always on my mind. Every day.”
Brooks was not raised in the streets, though in such a neighborhood it is impossible to avoid the influence. “I was in church three or four times a week. That’s where the girls were,” he said, laughing. “The stark reality is still there. There’s no shield from life. You got to go to school. I lived here. I went to Marshall High School. Over here were the Egyptian Cobras. Over there were the Vice Lords.”
Brooks has since moved away from Chicago’s West Side. But he is still working in North Lawndale. If “you got a nice house, you live in a nice neighborhood, then you are less prone to violence, because your space is not deprived,” Brooks said. “You got a security point. You don’t need no protection.” But if “you grow up in a place like this, housing sucks. When they tore down the projects here, they left the high-rises and came to the neighborhood with that gang mentality. You don’t have nothing, so you going to take something, even if it’s not real. You don’t have no street, but in your mind it’s yours.”
We walked over to a window behind his desk. A group of young black men were hanging out in front of a giant mural memorializing two black men: in lovin memory quentin aka “q,” july 18, 1974 ❤ march 2, 2012. The name and face of the other man had been spray-painted over by a rival group. The men drank beer. Occasionally a car would cruise past, slow to a crawl, then stop. One of the men would approach the car and make an exchange, then the car would drive off. Brooks had known all of these young men as boys.
“That’s their corner,” he said.
We watched another car roll through, pause briefly, then drive off. “No respect, no shame,” Brooks said. “That’s what they do. From that alley to that corner. They don’t go no farther than that. See the big brother there? He almost died a couple of years ago. The one drinking the beer back there … I know all of them. And the reason they feel safe here is cause of this building, and because they too chickenshit to go anywhere. But that’s their mentality. That’s their block.”
Brooks showed me a picture of a Little League team he had coached. He went down the row of kids, pointing out which ones were in jail, which ones were dead, and which ones were doing all right. And then he pointed out his son—“That’s my boy, Billy,” Brooks said. Then he wondered aloud if keeping his son with him while working in North Lawndale had hastened his death. “It’s a definite connection, because he was part of what I did here. And I think maybe I shouldn’t have exposed him. But then, I had to,” he said, “because I wanted him with me.”
From the White House on down, the myth holds that fatherhood is the great antidote to all that ails black people. But Billy Brooks Jr. had a father. Trayvon Martin had a father. Jordan Davis had a father. Adhering to middle-class norms has never shielded black people from plunder. Adhering to middle-class norms is what made Ethel Weatherspoon a lucrative target for rapacious speculators. Contract sellers did not target the very poor. They targeted black people who had worked hard enough to save a down payment and dreamed of the emblem of American citizenship—homeownership. It was not a tangle of pathology that put a target on Clyde Ross’s back. It was not a culture of poverty that singled out Mattie Lewis for “the thrill of the chase and the kill.” Some black people always will be twice as good. But they generally find white predation to be thrice as fast.
Liberals today mostly view racism not as an active, distinct evil but as a relative of white poverty and inequality. They ignore the long tradition of this country actively punishing black success—and the elevation of that punishment, in the mid-20th century, to federal policy. President Lyndon Johnson may have noted in his historic civil-rights speech at Howard University in 1965 that “Negro poverty is not white poverty.” But his advisers and their successors were, and still are, loath to craft any policy that recognizes the difference.
After his speech, Johnson convened a group of civil-rights leaders, including the esteemed A. Philip Randolph and Bayard Rustin, to address the “ancient brutality.” In a strategy paper, they agreed with the president that “Negro poverty is a special, and particularly destructive, form of American poverty.” But when it came to specifically addressing the “particularly destructive,” Rustin’s group demurred, preferring to advance programs that addressed “all the poor, black and white.”
The urge to use the moral force of the black struggle to address broader inequalities originates in both compassion and pragmatism. But it makes for ambiguous policy. Affirmative action’s precise aims, for instance, have always proved elusive. Is it meant to make amends for the crimes heaped upon black people? Not according to the Supreme Court. In its 1978 ruling in Regents of the University of California v. Bakke, the Court rejected “societal discrimination” as “an amorphous concept of injury that may be ageless in its reach into the past.” Is affirmative action meant to increase “diversity”? If so, it only tangentially relates to the specific problems of black people—the problem of what America has taken from them over several centuries.
This confusion about affirmative action’s aims, along with our inability to face up to the particular history of white-imposed black disadvantage, dates back to the policy’s origins. “There is no fixed and firm definition of affirmative action,” an appointee in Johnson’s Department of Labor declared. “Affirmative action is anything that you have to do to get results. But this does not necessarily include preferential treatment.”
Yet America was built on the preferential treatment of white people—395 years of it. Vaguely endorsing a cuddly, feel-good diversity does very little to redress this.
Today, progressives are loath to invoke white supremacy as an explanation for anything. On a practical level, the hesitation comes from the dim view the Supreme Court has taken of the reforms of the 1960s. The Voting Rights Act has been gutted. The Fair Housing Act might well be next. Affirmative action is on its last legs. In substituting a broad class struggle for an anti-racist struggle, progressives hope to assemble a coalition by changing the subject.
The politics of racial evasion are seductive. But the record is mixed. Aid to Families With Dependent Children was originally written largely to exclude blacks—yet by the 1990s it was perceived as a giveaway to blacks. The Affordable Care Act makes no mention of race, but this did not keep Rush Limbaugh from denouncing it as reparations. Moreover, the act’s expansion of Medicaid was effectively made optional, meaning that many poor blacks in the former Confederate states do not benefit from it. The Affordable Care Act, like Social Security, will eventually expand its reach to those left out; in the meantime, black people will be injured.
“All that it would take to sink a new WPA program would be some skillfully packaged footage of black men leaning on shovels smoking cigarettes,” the sociologist Douglas S. Massey writes. “Papering over the issue of race makes for bad social theory, bad research, and bad public policy.” To ignore the fact that one of the oldest republics in the world was erected on a foundation of white supremacy, to pretend that the problems of a dual society are the same as the problems of unregulated capitalism, is to cover the sin of national plunder with the sin of national lying. The lie ignores the fact that reducing American poverty and ending white supremacy are not the same. The lie ignores the fact that closing the “achievement gap” will do nothing to close the “injury gap,” in which black college graduates still suffer higher unemployment rates than white college graduates, and black job applicants without criminal records enjoy roughly the same chance of getting hired as white applicants with criminal records.
Chicago, like the country at large, embraced policies that placed black America’s most energetic, ambitious, and thrifty countrymen beyond the pale of society and marked them as rightful targets for legal theft. The effects reverberate beyond the families who were robbed to the community that beholds the spectacle. Don’t just picture Clyde Ross working three jobs so he could hold on to his home. Think of his North Lawndale neighbors—their children, their nephews and nieces—and consider how watching this affects them. Imagine yourself as a young black child watching your elders play by all the rules only to have their possessions tossed out in the street and to have their most sacred possession—their home—taken from them.
The message the young black boy receives from his country, Billy Brooks says, is “ ‘You ain’t shit. You not no good. The only thing you are worth is working for us. You will never own anything. You not going to get an education. We are sending your ass to the penitentiary.’ They’re telling you no matter how hard you struggle, no matter what you put down, you ain’t shit. ‘We’re going to take what you got. You will never own anything, nigger.’ ”
When clyde ross was a child, his older brother Winter had a seizure. He was picked up by the authorities and delivered to Parchman Farm, a 20,000-acre state prison in the Mississippi Delta region.
“He was a gentle person,” Clyde Ross says of his brother. “You know, he was good to everybody. And he started having spells, and he couldn’t control himself. And they had him picked up, because they thought he was dangerous.”
Built at the turn of the century, Parchman was supposed to be a progressive and reformist response to the problem of “Negro crime.” In fact it was the gulag of Mississippi, an object of terror to African Americans in the Delta. In the early years of the 20th century, Mississippi Governor James K. Vardaman used to amuse himself by releasing black convicts into the surrounding wilderness and hunting them down with bloodhounds. “Throughout the American South,” writes David M. Oshinsky in his book Worse Than Slavery, “Parchman Farm is synonymous with punishment and brutality, as well it should be … Parchman is the quintessential penal farm, the closest thing to slavery that survived the Civil War.”
When the Ross family went to retrieve Winter, the authorities told them that Winter had died. When the Ross family asked for his body, the authorities at Parchman said they had buried him. The family never saw Winter’s body.
And this was just one of their losses.
Scholars have long discussed methods by which America might make reparations to those on whose labor and exclusion the country was built. In the 1970s, the Yale Law professor Boris Bittker argued in The Case for Black Reparations that a rough price tag for reparations could be determined by multiplying the number of African Americans in the population by the difference in white and black per capita income. That number—$34 billion in 1973, when Bittker wrote his book—could be added to a reparations program each year for a decade or two. Today Charles Ogletree, the Harvard Law School professor, argues for something broader: a program of job training and public works that takes racial justice as its mission but includes the poor of all races.
Perhaps no statistic better illustrates the enduring legacy of our country’s shameful history of treating black people as sub-citizens, sub-Americans, and sub-humans than the wealth gap. Reparations would seek to close this chasm. But as surely as the creation of the wealth gap required the cooperation of every aspect of the society, bridging it will require the same.
Perhaps after a serious discussion and debate—the kind that HR 40 proposes—we may find that the country can never fully repay African Americans. But we stand to discover much about ourselves in such a discussion—and that is perhaps what scares us. The idea of reparations is frightening not simply because we might lack the ability to pay. The idea of reparations threatens something much deeper—America’s heritage, history, and standing in the world.
The early american economy was built on slave labor. The Capitol and the White House were built by slaves. President James K. Polk traded slaves from the Oval Office. The laments about “black pathology,” the criticism of black family structures by pundits and intellectuals, ring hollow in a country whose existence was predicated on the torture of black fathers, on the rape of black mothers, on the sale of black children. An honest assessment of America’s relationship to the black family reveals the country to be not its nurturer but its destroyer.
And this destruction did not end with slavery. Discriminatory laws joined the equal burden of citizenship to unequal distribution of its bounty. These laws reached their apex in the mid-20th century, when the federal government—through housing policies—engineered the wealth gap, which remains with us to this day. When we think of white supremacy, we picture colored only signs, but we should picture pirate flags.
On some level, we have always grasped this.
“Negro poverty is not white poverty,” President Johnson said in his historic civil-rights speech.
Many of its causes and many of its cures are the same. But there are differences—deep, corrosive, obstinate differences—radiating painful roots into the community and into the family, and the nature of the individual. These differences are not racial differences. They are solely and simply the consequence of ancient brutality, past injustice, and present prejudice.
We invoke the words of Jefferson and Lincoln because they say something about our legacy and our traditions. We do this because we recognize our links to the past—at least when they flatter us. But black history does not flatter American democracy; it chastens it. The popular mocking of reparations as a harebrained scheme authored by wild-eyed lefties and intellectually unserious black nationalists is fear masquerading as laughter. Black nationalists have always perceived something unmentionable about America that integrationists dare not acknowledge—that white supremacy is not merely the work of hotheaded demagogues, or a matter of false consciousness, but a force so fundamental to America that it is difficult to imagine the country without it.
And so we must imagine a new country. Reparations—by which I mean the full acceptance of our collective biography and its consequences—is the price we must pay to see ourselves squarely. The recovering alcoholic may well have to live with his illness for the rest of his life. But at least he is not living a drunken lie. Reparations beckons us to reject the intoxication of hubris and see America as it is—the work of fallible humans.
Won’t reparations divide us? Not any more than we are already divided. The wealth gap merely puts a number on something we feel but cannot say—that American prosperity was ill-gotten and selective in its distribution. What is needed is an airing of family secrets, a settling with old ghosts. What is needed is a healing of the American psyche and the banishment of white guilt.
What I’m talking about is more than recompense for past injustices—more than a handout, a payoff, hush money, or a reluctant bribe. What I’m talking about is a national reckoning that would lead to spiritual renewal. Reparations would mean the end of scarfing hot dogs on the Fourth of July while denying the facts of our heritage. Reparations would mean the end of yelling “patriotism” while waving a Confederate flag. Reparations would mean a revolution of the American consciousness, a reconciling of our self-image as the great democratizer with the facts of our history.
We are not the first to be summoned to such a challenge.
In 1952, when West Germany began the process of making amends for the Holocaust, it did so under conditions that should be instructive to us. Resistance was violent. Very few Germans believed that Jews were entitled to anything. Only 5 percent of West Germans surveyed reported feeling guilty about the Holocaust, and only 29 percent believed that Jews were owed restitution from the German people.
“The rest,” the historian Tony Judt wrote in his 2005 book, Postwar, “were divided between those (some two-fifths of respondents) who thought that only people ‘who really committed something’ were responsible and should pay, and those (21 percent) who thought ‘that the Jews themselves were partly responsible for what happened to them during the Third Reich.’ ”
Germany’s unwillingness to squarely face its history went beyond polls. Movies that suggested a societal responsibility for the Holocaust beyond Hitler were banned. “The German soldier fought bravely and honorably for his homeland,” claimed President Eisenhower, endorsing the Teutonic national myth. Judt wrote, “Throughout the fifties West German officialdom encouraged a comfortable view of the German past in which the Wehrmacht was heroic, while Nazis were in a minority and properly punished.”
Konrad Adenauer, the postwar German chancellor, was in favor of reparations, but his own party was divided, and he was able to get an agreement passed only with the votes of the Social Democratic opposition.
Among the Jews of Israel, reparations provoked violent and venomous reactions ranging from denunciation to assassination plots. On January 7, 1952, as the Knesset—the Israeli parliament—convened to discuss the prospect of a reparations agreement with West Germany, Menachem Begin, the future prime minister of Israel, stood in front of a large crowd, inveighing against the country that had plundered the lives, labor, and property of his people. Begin claimed that all Germans were Nazis and guilty of murder. His condemnations then spread to his own young state. He urged the crowd to stop paying taxes and claimed that the nascent Israeli nation characterized the fight over whether or not to accept reparations as a “war to the death.” When alerted that the police watching the gathering were carrying tear gas, allegedly of German manufacture, Begin yelled, “The same gases that asphyxiated our parents!”
Begin then led the crowd in an oath to never forget the victims of the Shoah, lest “my right hand lose its cunning” and “my tongue cleave to the roof of my mouth.” He took the crowd through the streets toward the Knesset. From the rooftops, police repelled the crowd with tear gas and smoke bombs. But the wind shifted, and the gas blew back toward the Knesset, billowing through windows shattered by rocks. In the chaos, Begin and Prime Minister David Ben-Gurion exchanged insults. Two hundred civilians and 140 police officers were wounded. Nearly 400 people were arrested. Knesset business was halted.
Begin then addressed the chamber with a fiery speech condemning the actions the legislature was about to take. “Today you arrested hundreds,” he said. “Tomorrow you may arrest thousands. No matter, they will go, they will sit in prison. We will sit there with them. If necessary, we will be killed with them. But there will be no ‘reparations’ from Germany.”
Survivors of the Holocaust feared laundering the reputation of Germany with money, and mortgaging the memory of their dead. Beyond that, there was a taste for revenge. “My soul would be at rest if I knew there would be 6 million German dead to match the 6 million Jews,” said Meir Dworzecki, who’d survived the concentration camps of Estonia.
Ben-Gurion countered this sentiment, not by repudiating vengeance but with cold calculation: “If I could take German property without sitting down with them for even a minute but go in with jeeps and machine guns to the warehouses and take it, I would do that—if, for instance, we had the ability to send a hundred divisions and tell them, ‘Take it.’ But we can’t do that.”
The reparations conversation set off a wave of bomb attempts by Israeli militants. One was aimed at the foreign ministry in Tel Aviv. Another was aimed at Chancellor Adenauer himself. And one was aimed at the port of Haifa, where the goods bought with reparations money were arriving. West Germany ultimately agreed to pay Israel 3.45 billion deutsche marks, or more than $7 billion in today’s dollars. Individual reparations claims followed—for psychological trauma, for offense to Jewish honor, for halting law careers, for life insurance, for time spent in concentration camps. Seventeen percent of funds went toward purchasing ships. “By the end of 1961, these reparations vessels constituted two-thirds of the Israeli merchant fleet,” writes the Israeli historian Tom Segev in his book The Seventh Million. “From 1953 to 1963, the reparations money funded about a third of the total investment in Israel’s electrical system, which tripled its capacity, and nearly half the total investment in the railways.”
Israel’s GNP tripled during the 12 years of the agreement. The Bank of Israel attributed 15 percent of this growth, along with 45,000 jobs, to investments made with reparations money. But Segev argues that the impact went far beyond that. Reparations “had indisputable psychological and political importance,” he writes.
Reparations could not make up for the murder perpetrated by the Nazis. But they did launch Germany’s reckoning with itself, and perhaps provided a road map for how a great civilization might make itself worthy of the name.
Assessing the reparations agreement, David Ben-Gurion said:
For the first time in the history of relations between people, a precedent has been created by which a great State, as a result of moral pressure alone, takes it upon itself to pay compensation to the victims of the government that preceded it. For the first time in the history of a people that has been persecuted, oppressed, plundered and despoiled for hundreds of years in the countries of Europe, a persecutor and despoiler has been obliged to return part of his spoils and has even undertaken to make collective reparation as partial compensation for material losses.
Something more than moral pressure calls America to reparations. We cannot escape our history. All of our solutions to the great problems of health care, education, housing, and economic inequality are troubled by what must go unspoken. “The reason black people are so far behind now is not because of now,” Clyde Ross told me. “It’s because of then.” In the early 2000s, Charles Ogletree went to Tulsa, Oklahoma, to meet with the survivors of the 1921 race riot that had devastated “Black Wall Street.” The past was not the past to them. “It was amazing seeing these black women and men who were crippled, blind, in wheelchairs,” Ogletree told me. “I had no idea who they were and why they wanted to see me. They said, ‘We want you to represent us in this lawsuit.’ ”
A commission authorized by the Oklahoma legislature produced a report affirming that the riot, the knowledge of which had been suppressed for years, had happened. But the lawsuit ultimately failed, in 2004. Similar suits pushed against corporations such as Aetna (which insured slaves) and Lehman Brothers (whose co-founding partner owned them) also have thus far failed. These results are dispiriting, but the crime with which reparations activists charge the country implicates more than just a few towns or corporations. The crime indicts the American people themselves, at every level, and in nearly every configuration. A crime that implicates the entire American people deserves its hearing in the legislative body that represents them.
John Conyers’s HR 40 is the vehicle for that hearing. No one can know what would come out of such a debate. Perhaps no number can fully capture the multi-century plunder of black people in America. Perhaps the number is so large that it can’t be imagined, let alone calculated and dispensed. But I believe that wrestling publicly with these questions matters as much as—if not more than—the specific answers that might be produced. An America that asks what it owes its most vulnerable citizens is improved and humane. An America that looks away is ignoring not just the sins of the past but the sins of the present and the certain sins of the future. More important than any single check cut to any African American, the payment of reparations would represent America’s maturation out of the childhood myth of its innocence into a wisdom worthy of its founders.
In 2010, jacob s. rugh, then a doctoral candidate at Princeton, and the sociologist Douglas S. Massey published a study of the recent foreclosure crisis. Among its drivers, they found an old foe: segregation. Black home buyers—even after controlling for factors like creditworthiness—were still more likely than white home buyers to be steered toward subprime loans. Decades of racist housing policies by the American government, along with decades of racist housing practices by American businesses, had conspired to concentrate African Americans in the same neighborhoods. As in North Lawndale half a century earlier, these neighborhoods were filled with people who had been cut off from mainstream financial institutions. When subprime lenders went looking for prey, they found black people waiting like ducks in a pen.
“High levels of segregation create a natural market for subprime lending,” Rugh and Massey write, “and cause riskier mortgages, and thus foreclosures, to accumulate disproportionately in racially segregated cities’ minority neighborhoods.”
Plunder in the past made plunder in the present efficient. The banks of America understood this. In 2005, Wells Fargo promoted a series of Wealth Building Strategies seminars. Dubbing itself “the nation’s leading originator of home loans to ethnic minority customers,” the bank enrolled black public figures in an ostensible effort to educate blacks on building “generational wealth.” But the “wealth building” seminars were a front for wealth theft. In 2010, the Justice Department filed a discrimination suit against Wells Fargo alleging that the bank had shunted blacks into predatory loans regardless of their creditworthiness. This was not magic or coincidence or misfortune. It was racism reifying itself. According to The New York Times, affidavits found loan officers referring to their black customers as “mud people” and to their subprime products as “ghetto loans.”
“We just went right after them,” Beth Jacobson, a former Wells Fargo loan officer, told The Times. “Wells Fargo mortgage had an emerging-markets unit that specifically targeted black churches because it figured church leaders had a lot of influence and could convince congregants to take out subprime loans.”
In 2011, Bank of America agreed to pay $355 million to settle charges of discrimination against its Countrywide unit. The following year, Wells Fargo settled its discrimination suit for more than $175 million. But the damage had been done. In 2009, half the properties in Baltimore whose owners had been granted loans by Wells Fargo between 2005 and 2008 were vacant; 71 percent of these properties were in predominantly black neighborhoods.
In 2017, almost 660,000 people were arrested for cannabis-related charges in the U.S., the FBI reported recently. This means that, according to a recent open letter about equity and justice released by Equity First Alliance, even as legalization sweeps the nation, over half a million people are still losing their liberty, voting rights, and access to education, housing and future employment every year.
To make things worse, while many jurisdictions that have already legalized marijuana have promised to clean up the records of those convicted for non-violent cannabis offenses, most of them are still on the hook.
In Los Angeles, California, the largest recreational cannabis market in the world, hundreds of thousands of cannabis-related convictions have yet to be expunged. In Colorado, unfairness has also persisted and prevailed. “Young people of color have been arrested at higher rates for cannabis possession since legalization happened, while arrest rates for young white people have declined,” said Adam Vine of the Equity First Alliance. “Given the racial bias in the criminal justice system, all of these provisions continue to disproportionately harm people of color.”
“In Pennsylvania, prior cannabis convictions prevent people from joining the medical cannabis workforce,” he added. “And, in Illinois, those same convictions have been preventing people from becoming cannabis patients.”
Finally, the 2018 Senate Farm Bill contains language that would legalize hemp at the federal level. However, the new law would still bar people with felony drug convictions from participating in the hemp industry.
According to Sonia Erika of Massachusetts Recreational Consumer Council and a spokesperson for Equity First Alliance, who helped to organize N.E.W and its events, “Automatic expungement, post-conviction relief, and other aspects of criminal justice and policing reform must be a part of all cannabis legalization.” The problem, in her view, is raising awareness.
In an attempt to capture the attention of the American public, a coalition of more than 20 organizations working at the intersection of the cannabis industry, racial equity, and reparative justice, have joined local and community groups across the country for the inaugural National Expungement Week (N.E.W.) October 20-27, 2018.
N.E.W. will offer free clinics to help to remove, seal, or reclassify eligible convictions from criminal records. N.E.W. events will be held in:
Many of the N.E.W. events will also provide attendees with supportive services including employment resources, voter engagement, and health screenings. The N.E.W. website provides a link to an online toolkit for communities who want to host their own record change events now and in the future.
“Enslaved African Americans built the modern United States, and indeed the entire modern world, in ways both obvious and hidden.”
― Edward E. Baptist, “The Half Has Never Been Told”
When we accept that prestigious offer of admission from Princeton University, some small part of us becomes part of the great history of Princeton ― and so some part of us becomes shackled, forever, to the stains of slavery, Jim Crow, and continued racism. Just as the United States and white Americans themselves are bound, morally, to offer reparations to African-Americans, so too is the institution of Princeton University. Because of the University’s complicity in slavery and structural racism, it has an ethical commitment to provide justice in the form of reparations to African-American students.
It is still somewhat controversial to remind ourselves that the United States was founded as a slaveholding nation, with slaveholding founders, with slavery in our Constitution. We are still haunted by this past.
But to focus on the “nation as a whole” is to miss our own history, right here on campus. Princeton, of course, was not above holding slaves. Thanks to the publication last summer of the “Princeton & Slavery” project, Princeton has put together a tally list of its own particular crimes. The first nine Princeton presidents held slaves, as did a majority of our founding trustees. More Princetonians fought for the Confederacy than the Union. Princeton held slave auctions on its own grounds. Professors owned slaves ― some endowed professorships still honor men who came into their fortunes through slavery (Ewing, Dod, McCormick, Madison) ― and donations were financed from slave sales. Why would any of our professors, experts in their fields, want to be associated with these names? Then there are the sales themselves. How much of our mighty endowment, then, is soiled with that blood capital ― as interest and prestige accumulate year over year over year?
Princeton has always been the most conservative and “southern” Ivy League school. By the way, that is not my own perception ― in a letter to W.E.B Du Bois, a Princeton University administrator argued that “we have never had any colored students here, though there is nothing in the University statutes to prevent their admission. It is possible, however, in our proximity to the South and the large number of Southern students here, that Negro students would find Princeton less comfortable than some other institutions.”
Institutional prejudice did not end with our vaunted Woodrow. Yes, southern enrollment, which had been low after the Civil War, bounced back under his tenure, but Princeton remained white. The first African American to graduate from the University in peacetime was in 1951. Some might argue that Princeton has changed ― we no longer have slaves, nor do we prevent African Americans from entering the FitzRandolph Gate. By excluding African Americans over many generations, it left African Americans unable to access the capital, prestige, and resources that white students were able to have. While Princeton opened doors for white students, the FitzRandolph Gate stayed barred for blacks. And as we understand more deeply the cost of “dream hoarding” ― the upper-middle class’s stranglehold on chance ― does Princeton not foot some of this cost too?
“White America was ready to demand that the Negro should be spared the lash of brutality and coarse degradation, but it had never been truly committed to helping him out of poverty, exploitation or all forms of discrimination.”
― Dr. Martin Luther King Jr., “Where Do We Go From Here?”
Princeton undergraduates, because of their voluntary enrollment at Princeton, are complicit. Hence, we are all obligated to the University to honor its own obligations. “But I’m not guilty,” you might say. And the response to that is simple enough ― I am not arguing for individual Princeton undergraduates to provide reparations (though many of us likely ought to), I am arguing for Princeton University, as an institution, to right its wrongs. We, as undergraduates who voluntarily accepted Princeton’s offer of admission, should be bound by its obligations much as we are bound by many other obligations imposed on us once we agree to matriculate ― to write a thesis, to take so many classes a semester, to go on Outdoor Action, to stay out of disciplinary or academic trouble. We all accept admission on the understanding that there are obligations.
And the University, in its own capacity, has done wrong — and not wrong once, but wrong for generations. Any one undergraduate’s guilt or lack thereof is inconsequential. The University must atone for its wrongs. Princeton University is wealthy ― almost incomparably so. And yes, a certain amount of that wealth should be set aside for financial reparations to African Americans. But what Princeton could do that no other institution could do is use the resource that is most valuable and most irreplaceable ― its students and faculty. Princeton should require all students to contribute to the wellbeing of communities that it has almost certainly harmed throughout the years ― in particular, communities of color.
Princetonians ― the collected assemblage of confident, competent individuals ― have an unparalleled pedigree and skill set that makes us and our intelligence far more valuable than even the billions in our stock market portfolio. Throwing money at problems is great, but throwing skilled human capital is even better. This is our opportunity to liaise with those organizations on the ground, to learn from them and assist them in some substantial capacity. Princeton produces a bevy of skilled students ― engineers, statisticians, writers, artists ― that would be useful to almost any organization. Why does Princeton not provide those students the means to do the good work enshrined in our motto ― In the Nation’s Service and the Service of Humanity? Instead, the University seems more interested in ensuring Wall Street’s continued access to the best and brightest. But Princeton owes Wall Street nothing ― it owes those that it has benefited from plundering.
I cannot think that what has been done so far is anywhere near enough. Naming an administrative building after Toni Morrison is not the same as renaming the Wilson School. Tour stickers around campus are insufficient. Increasing diversity is not the same as reparative admissions policies ― for the Class of 2022 , African Americans make up only 8 percent ― roughly the same amount as the Classes of 2021, 2020, and my own Class of 2019. Yet African Americans are 13.4 percent of the U.S population. If reparations means giving more now to make up for less previously, we are failing dramatically.
As for all concrete proposals, I can’t confess to knowing exactly how Princeton should go about reparations. And ultimately, it is not my place to. I have no interest in falling into the neoliberal “white savior” trap. Perhaps the best way, as professor Avery Kolers at the University of Louisville suggests, is for Princeton to make available money and resources (credit hours, paid faculty and staff time, etc.) available to African American students, alumni, and target New Jersey organizations, who then have the final say on how those resources could be be used to make reparations. By being judges on competitive project boards or in some other way that ensures Princeton’s reparations are not imposed from the top-down, we could actively take into account the voices and perspectives of those the reparations are meant to aid.
“Two hundred fifty years of slavery. Ninety years of Jim Crow. Sixty years of separate but equal. Thirty-five years of racist housing policy. Until we reckon with our compounding moral debts, America will never be whole.”
― Ta-Nehisi Coates, “The Case for Reparations”
Having done wrong, what compels us to reparations? First, an appeal to common decency. When we do wrong, we are often expected or encouraged, whether by others or our own conscience, to do right by those we have done wrong. Even in the simple case of insulting someone, we can see that as an example of wrongfully taking status or dignity from that other person. An apology is the reparation. The ravages of slavery and the inequities of racism are far worse ― should not the reparations, then, be proportional to the harms done? Second, as John Locke points out, when someone does something wrong to another human, they violate that human’s status and dignity as an equal and as an important individual worthy of certain fundamental, natural rights. This should be familiar to any American: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the Pursuit of Happiness.”
Reparations are a great divider. More than any other article, I know this one may have the greatest potential for controversy. Some part of me wishes I could hold my tongue. But it is better to speak the honest truth ― that you know which is right ― than the truth most palatable. Princeton — despite having bravely acknowledged its past failings ― has not done enough to make up for them.
In terms of symbolic reparations (names on buildings), or in terms of financial reparations (donations and financial aid), or in terms of reparations of human capital (volunteerism and affirmative action), Princeton has something to give. If white America owes black America, then so too does Princeton University have its own debt to pay.
In a rare move by an institution of education, Scotland’s Glasgow University has admitted to receiving millions of dollars from slavery in Africa and the Caribbean. It is now putting in place structures to pay reparations in a move that has been lauded as great across the world.
This information was made available in a report called Slavery, Abolition and the University of Glasgow, which was prepared by the History of Slavery Steering Committee put together to determine the university’s connection to people who benefited directly from slavery.
According to the report, although many of the staff in the University were against slavery and that the University neither had any enslaved person nor did it trade in goods produced by enslaved people, funds from people who had benefitted from proceeds of slavery were given to the university in the form of gifts and bequests and used in supporting academic activity by the students.
The University of Glasgow acknowledges that during the eighteenth and nineteenth centuries it received some gifts and bequests from persons who may have benefitted from the proceeds of slavery. Income from such gifts and bequests has been used in supporting academic activity undertaken by the students and staff of the University
The report further listed some of the people who graduated from the university and went ahead to become slave-owners in the Caribbean. One of the adversely mentioned people is Robert Cunninghame Graham who graduated from the University and had become a rector in the 1780s.
Graham owned and ran a plantation in Jamaica, where enslaved people worked extreme hours and at terrible conditions. He was also known to have sired many children with enslaved women, enslaving and even selling these children to be enslaved in other plantations.
“It is possible that there were some of the people that Graham sold were his own children… It is possible that Ardoch may have been one of Graham’s children, for the young enslaved man was named for a Scottish estate in Graham’s family, an estate which Graham later inherited. It seems likely that only Graham could have been the source for this unusual name for an enslaved child,” the report says.
Upon his return to Scotland, Graham was made the rector at the University until 1787. As per the report:
A year after stepping down from the Rectorship Graham made a gift of £100 to the University of Glasgow to establish the Gartmore Gold Medal, to be awarded every two years for the best student work on ‘Political liberty’. By the time that Graham served as Rector and endowed a prize for the best student work on liberty he had been a slave-owner for nearly forty years, owning many people like Ardoch, Beniba and Martin, and he had made his fortune from their labour and from his trading and selling of the sugar they and other enslaved people produced.
Graham’s gift is among the 16 bursaries, endowments and mortifications donated between 1809 and 1937 that have a direct link to the profits from slavery, 11 of which generated subsequent income for the university until today. Some of these endowments were recived from former slave owners who had received compensation for losing slaved when slavery was abolished.
It is against this background that the University has laid out a series of activities as part of the reparative justice programme. It is also planning to increase the “racial diversity of students and staff and to reduce the degree
attainment gap” as well as to create an “interdisciplinary centre for the study of historical slavery and its
legacies, including modern slavery and trafficking”.
Also part of the recommendation is the collaboration between the University and the University of West Indies (UWI).
The move has been welcomed by UWI vice-chancellor and chairman of the CARICOM Reparations Commission, Professor Hilary Beckles.
“I have looked closely at the report, reading it within the context of the University of Glasgow-University of the West Indies framework for mutual recognition and respect. The approach adopted by the University of Glasgow is commendable and is endorsed by the UWI as an excellent place to begin. Both universities are committed to excellent and ethical research, teaching and public service. I celebrate colleagues in Glasgow for taking these first steps and keenly anticipate working through next steps,” Beckles, one of the three external advisors to the report, said.
Sir Geoff Palmer, Scotland’s first black professor, not only welcomed the report but also called on institutions that had benefited from the slave trade to make amends.
“Now, I think the country faces a very uncomfortable question which the Glasgow University report has raised once more: to what extent did slavery make Scotland great? We can have all the equality laws and anti-racism legislation we like, but if no other institutions, firms or organisations which also benefited from slavery declare this and seek to make amends then it’s all meaningless,” he said to the Guardian.
The conversation about reparations for slavery has been ongoing for years. In 2016, Jamaica demanded Britain to start making reparations for slavery, stating that it is the duty of the previous colonial master to alleviate the continued suffering of the Caribbean people.
A regional body known as the Caribbean Reparation Commission was set up to establish the case for reparations by the governments of all the former colonial powers. It set up a ten-step plan for the same.
An American researcher, Thomas Craemer of the University of Connecticut calculated how much reparations could cost and he ended up with an estimate of between $5.9 trillion and $14.2 trillion in 2015. And this is just in the United States of America alone.
For Africa, reparations were at $777 trillion in 1999 as per the recommendations of the African World Reparations and Repatriation Truth Commission.
While the move by Glasgow University is in the right direction, it is just a drop in the ocean as far as reparations for slavery is concerned.
This week, Chicagoans celebrated Rahm Emanuel’s announcement that he will not seek another term as mayor. But while Emanuel’s departure is welcome news to many, the next mayor of Chicago will have to come up with an aggressive plan to repair the damage that Emanuel’s financial policies have inflicted on the city’s Black and Latinx communities. Otherwise the devastation that Emanuel’s tenure in office wreaked on Chicago’s communities of color will be with us for decades to come.
Mayor Emanuel systematically monetized pain in communities of color to enrich his Wall Street backers. Since he took office in May 2011, Chicago has paid $346 million in police misconduct settlements and judgments. Emanuel paid a large portion of these costs by taking out bonds, which must be paid back with interest. The interest and fees on these bonds add up to hundreds of millions of dollars, which the city pays before ensuring there is funding for critical public services. When faced with a budget crunch, Emanuel closed mental health clinics, which could have played an important role in preventing people of color from having adverse contact with racist police officers.
In 2017, the mayor borrowed $225 million to pay for future police misconduct settlements and judgments. In other words, Emanuel gave his buddies on Wall Street an advance payment on the lives of Black and Latinx Chicagoans whom he knows his police department will brutalize or murder at some point in the future.
Similarly, the mayor and his appointees on the school board refused to take legal action against the banks that fraudulently sold the city and school district toxic swap deals. Chicago Public Schools paid banks such as Bank of America $36 million a year for these toxic swaps—enough money to reverse the 50 school closings Emanuel oversaw in 2013. But not only did Emanuel refuse to take legal action against the banks, he actually signed multiple agreements waiving Chicago’s right to recoup its losses through legal action.
Emanuel also used the city’s Tax Increment Financing (TIF) program as a slush fund that drained money from the city’s neighborhoods and schools in communities of color and funneled it into tax subsidies for developers and wealthy corporations in the richer, whiter parts of the city.
All of these financial shenanigans are part of the neoliberal regime that has dominated City Hall for the past few decades under Emanuel and his predecessor, Richard M. Daley. Like Donald Trump, they believed making Chicago great again meant bringing back the white people who had abandoned the city for the suburbs during white flight. In order to lure rich white folks back to the city, they ignored the needs of Chicago’s communities of color, whom they did not deem worthy of the city’s resources. While defending the closure of schools in Chicago’s Black neighborhoods, Emanuel reportedly told Chicago Teachers Union President Karen Lewis, “25 percent of these kids are never going to be anything. They are never going to amount to anything. And I’m not going to throw resources at them.”
Daley and Emanuel repealed progressive corporate taxes and funneled tax money from the neighborhoods into downtown. They manufactured budget crises in order to justify the privatization of the city’s infrastructure, the charterization of its school district, and attacks on city and school district employees and their pensions. The perennial budget crises that resulted from these irresponsible decisions were then used to justify risky financial deals that were highly lucrative for Wall Street and ultimately cost taxpayers billions of dollars.
These policies have left deep scars, both in the city’s neighborhoods and in its bank accounts. The next mayor will not be able to wave a magic wand and undo all the damage that decades of neoliberal rule have wrought. The city and school district’s structural budget deficits are all too real. Before the next mayor can even start to think about righting the wrongs, they will need to find money under the couch cushions just to keep the lights on.
There are only two ways forward: more taxes or more financial shenanigans. Under the Daley-Emanuel style of governance, both of these options would have hit communities of color. Tax increases would have been regressive, coming in the forms of red light and speeding cameras that are heavily concentrated in Black and Latinx neighborhoods. Financial shenanigans would have been used to justify more cuts to critical services.
The next mayor needs to flip the script. They need to aggressively raise revenue from the wealthy parts of the city in order to repair the damage to the South and West Sides. For decades, Black and Brown Chicago have been forced to shoulder the costs of Daley and Emanuel’s burning desire to revitalize White Chicago. The next mayor will have to target Black and Latinx communities for investment coming from progressive revenues sources that make rich residents in White Chicago and the major corporations downtown pay their fair share. These wealthy interests have benefited for nearly 30 years from policies that have prioritized the needs of corporations over those of poor communities of color. Chicago’s next mayor needs to make White Chicago pay reparations to Black and Brown Chicago to start to reverse these inequities and right these wrongs.
By SAQIB BHATTI
Originally posted on In These Times
COMMUNITY: Reparations March, London
HUNDREDS of locals of London’s black community took to the streets to mark Emancipation Day and the annual Reparations March.
The march, which begun at Windrush Square, Brixton and culminated at Parliament Square, was awash with colour and pride as many marked Emancipation Day by demanding the government acknowledges the historic and ongoing impact of colonisation and slavery.
This year’s march was themed under “Stop the Maangamizi,” and saw activists from all walks of life come together and demand justice.
— The Voice Newspaper (@TheVoiceNews) August 1, 2018
Organisers of the march carried a petition, which states: “The blood, sweat and tears of our Ancestors financed the economic expansion of the United Kingdom. The immoral and illegal acts inflicted on Afrikans against their will cannot all be undone.
“However, the perpetrators, their descendants and all other beneficiaries, ought to be compelled to address the harm that has resulted from them. Today the offspring of the stolen Afrikans encounter direct and indirect racial discrimination daily. This results in impoverishment, lack of education, unemployment, imprisonment and ill health.
“Now is the time for the victims of these inhumane atrocities to demand, effect and secure holistic, adequate, comprehensive and intersectional reparations for the wrongs that continue to be inflicted on Afrika, Afrikans on the Continent and in the Diaspora.”
— The Voice Newspaper (@TheVoiceNews) August 1, 2018
During the late afternoon an evening, an event took place at Windrush Square which included DJs, stalls and plenty more.
See pictures below:
There are few things in U.S. culture more divisive than a discussion surrounding whether the descendants of the “peculiar institution” of slavery should be compensated. For most African-Americans (and half of Hispanics) the answer is yes, but more than half of white Americans remain opposed to the idea.
According to a 2016 Marist College poll, “Nearly six in ten Americans assert the current wealth of the United States is not significantly tied to work done in the past by slaves, although most consider the history of slavery and other forms of racial discrimination to be at least a minor factor in the gap in wealth between white and black Americans.”
It also found that “68% of residents nationally do not think the United States should pay reparations to descendants of slaves, and a similar proportion of American adults, 72%, argue that the United States should not compensate African Americans, in general, for the harm caused by slavery and other forms of racial discrimination.”
Released in connection with the PBS debate series “Point Taken,” the poll revealed when broken down along racial lines that “Among the races polled, 81 percent of white Americans said no to reparations for slave descendants, the highest number of all races. The numbers were much closer among blacks and Hispanics, with 58 percent of blacks supporting reparations and 35 percent against the idea. Hispanic Americans were almost evenly divided with 47 percent against and 46 percent for providing money for slave descendants.”
“Point Taken” series creator and senior executive-in-charge Denise Dilanni described the poll’s numbers as“These results, while not surprising, are indeed striking in the persistent racial divide in attitudes about reparations.”
Still, there are signs that younger generations may just usher in change, with the poll also finding that “More than half of millennials questioned say they are willing to at least consider the idea of paying reparations to the descendants of slaves.”
Historically, at least, the idea of reparations is nothing new, as seen in 1988 when President Reagan signed the Civil Liberties Act, which provided compensation to more than 100,000 Japanese-Americans incarcerated in internment camps during World War II.
In addition to a formal apology, $20,000 was granted to each victim or next of kin of those illegally interned. A House report concluded that “A grave injustice was done to citizens and permanent resident aliens of Japanese ancestry by the evacuation, relocation, and internment of civilians during World War II.”
The aftermath of the same war would prompt a similar move from Germany, whose decimation of millions of Jewish people would later lead to over $822 million in reparations for the heirs of Holocaust survivors.
Even a few Native American tribes (which have arguably witnessed the most injustice throughout this nation’s history) have been awarded compensation, with 17 winning a 2016 lawsuit that found they are owed $492 million from the U.S. government.
Attitudes towards reparations remain mixed depending on the context, with a 2014 YouGov study revealing a disparity they describe as occurring along racial and political lines. According to the report, “Most white Americans (51%) say that slavery is ‘not a factor at all’ in the lower average wealth of black Americans, something only 14% of black Americans agree with. Among black Americans attitudes are turned on their head, with 48% saying that slavery is a ‘major factor’ in their lower wealth levels today, something only 14% of white Americans agree with.”
When it comes to African-Americans, however, the horrors of slavery have largely been condensed and swept under the rug into the “get over it” pile. Despite years of legislative wrangling — including from former Rep. John Conyers, who, in each congressional session since 1989, has introduced a bill to form a committee to examine slavery and study reparations proposals — reparations have become similar to the promise of “40 acres and a mule” that never materialized.
“I’m not giving up. Slavery is a blemish on this nation’s history, and until it is formally addressed, our country’s story will remain marked by this blight,” Conyers told NBC News in 2017.
In “The Case for Reparations,” writer Ta-Nehisi Coates presents a persuasive, well-written argument about the merits of at least discussing providing reparations to the descendants of slavery.
“Something more than moral pressure calls America to reparations. We cannot escape our history. All of our solutions to the great problems of health care, education, housing, and economic inequality are troubled by what must go unspoken,” wrote Coates.
Recalling a conversation with Chicago resident Clyde Ross, he continued, “‘The reason black people are so far behind now is not because of now,’ Ross told me. ‘It’s because of then.’”
Just what reparations would look like, if feasible, remains highly contested. While some claim they shouldn’t have to “pay for something they had nothing to do with,” other critics have cited costs and the difficulty in determining which Black Americans should receive payments — and for how much. A 2015 analysis in Newsweek that found that reparations could cost up to $14 trillion — some 70 percent of the U.S. gross domestic product — illustrates the unlikelihood of such a proposal becoming a reality.
But others point to America’s timeline of chattel slavery, oppressive Jim Crow legislation, and the ongoing financial disparity between Black and white Americans as ample proof that some version of reparations is the least that can be done.
In 2005 economists William A. Darity Jr. and Dania Frank presented a paper outlining a variety of frameworks for how reparations could be made. The pair laid out proposals that would include lump-sum payments, monetary vouchers, or even a fund from which Black Americans could receive grants in order to finance ventures like education or home ownership.
The duo wrote, “Thus reparations could function as an avenue to undertake a racial redistribution of wealth akin to the mechanism used in Malaysia to build corporate ownership among the native Malays.”
Laying out their own criteria for qualifying, they added, “First, individuals would have to establish that they are indeed descendants of persons formerly enslaved in the United States. Second, individuals would have to establish that at least 10 years prior to the adoption of a reparations program they self-identified as ‘black,’ ‘African American,’ ‘Negro,’ or ‘colored.’”
Loyola Law School professor Eric J. Miller also made his own case for reparations. “Part of our history is our grandparents participating in these acts of terrible violence [against black people]. But people don’t want to acknowledge the horror of what they engaged in,” he said.
Nonetheless, while millennials may indeed be more open to the possibility of reparations for American slavery, solely relying on them to usher in change may prove to be disappointing as well. In a generation that is generally considered to be more racially inclusive than its predecessors, there still appears to be a disparity between the way that some black and white millennials view race in America.
According to a 2017 GenForward study, while “Millennials of all racial backgrounds list racism as one of the three most important problems in America,” they also found that “Nearly half (48%) of white Millennials believe that discrimination against whites has become as big a problem as discrimination against Blacks and other minorities, while only about a quarter of African Americans, Asian Americans and Latinos share this view.”
Certain debates spark a similar divide in attitudes, with the study also finding that “A majority of African Americans (56%) and plurality of Asian Americans (43%) have a favorable opinion of Black Lives Matter, but only 27% of Latinos and 19% of whites share this view.”
Conversations regarding Confederate history evoke a similar responses, with those polled revealing that “A majority of Millennials of color believe the Confederate flag is a symbol of racism and support removing Confederate statues and symbols from public places. In contrast, a majority of whites (55%) see the Confederate flag as a symbol of Southern pride and oppose removing Confederate statues and symbols (62%).”
In December 2017 the Washington Post released its own findings, concluding that “feelings of white vulnerability” contributed to the “41 percent of white millennials [that] voted for Trump in 2016.”
“About 84 percent of millennial Trump voters were white,” the Post reported, describing the voting trend as “[compared] to white voters who did not support Trump, Trump voters were more likely to be male, married and without college education.”
Now roughly between the ages of 22 and 37, while millennials were not alive for the severity of Jim Crow and the bitter fight for civil rights, the prevailing attitudes of those that raised them — both good and bad — still persists.
As the Chicago Tribune noted last August, “millennials overall are more racially tolerant than earlier generations — but that’s because young people today are less likely to be white. White millennials exhibit about as much racial prejudice, as measured by explicit bias, as white Gen Xers and boomers. Yet even young people know that overt racial animus is socially frowned upon, a deal-breaker for those seeking friends, spouses or gainful employment.”
Such findings show that as the fight for equality — and perhaps even reparations — continues, it cannot be left on the shoulders younger Americans alone. All hands must be on deck.
By Cecilia Smith -August 2, 2018
The ‘Office of Reparations’ Bill which is aimed at providing legal provisions for the establishment of the Office for Reparations, to identify war affected people eligible for reparations, has been placed on the Order Paper of Parliament meant for today
Like the Office of Missing Persons, the establishment of this new office is part of the matters envisaged in the UNHRC resolution on Sri Lanka adopted on October 1, 2015. It is meant to identify aggrieved persons eligible for reparations, and to provide for the provision of individual and collective reparations to such persons; to repeal the Rehabilitation of Persons, Properties and Industries Authority Act, No. 29 of 198, and is to be presented to Parliament today.
Responsibilities of this office will include receiving recommendations with regard to reparations to be made to aggrieved persons from the Office on Missing Persons established under the Office on Missing Persons or such other relevant bodies or institutions, to receive applications for reparations from aggrieved persons or representatives of such aggrieved persons and to verify the authenticity of such application, for the purpose of assessing the eligibility for reparations, to identify the aggrieved persons who are eligible for reparations as well as their level of need, to identify and collate information relating to previous or on-going reparation programmes carried out by the State, including any expenditure on similar reparation programmes through a centralized database, and to make rules with regard to ensuring the effective functioning of the Office for Reparations.
The Office for Reparations, if established, will consist of five members appointed by the President on the recommendation of the Constitutional Council. The Constitutional Council shall recommend three names out of the members of the Office for Reparations to be appointed as the Chairperson of the Office for Reparations. One of the members recommended shall be appointed by the President as the Chairperson of the Office for Reparations. A member could serve for a period of three years.
However, the members of this office will be deemed to be public servants for the purpose of the Bill as per the Penal Code and the Bribery Act and the Evidence Ordinance. (Yohan Perera)
The anniversary of the New Orleans Massacre of 1866 is coming up later this month, on July 30th. We should not forget this event, essentially a race riot, in which 238 people were killed, the vast majority of whom were Black war veterans who had fought for the Union — but the war had ended a year earlier.
The massacre was a crucial factor which led to the passage of the Reconstruction Acts. For a brief moment, a century and a half ago, it seemed as if our nation was poised to begin the long and difficult process of healing from the wounds which slavery inflicted on the body politic. Instead, that process was sabotaged and repressed in relatively short order. Call it the Deconstruction of Reconstruction.
Is there a city in the United States where we know this better? The legacy of slavery looms large here, though official acknowledgements of this history are scanty. The Crescent City was also home to one of the largest populations of free people of color. It stands to reason that people in New Orleans should be at the forefront of the newly re-invigorated movement toward making reparations for slavery.
And so we are.
On July 9th, there was a meeting on the prospect of a local platform for such reparations. It was sponsored by the Green Party of New Orleans. (Note: I serve as chair of this group.) All our meetings at the Mid-City Library are free and open to the public.
Local artist, activist and entrepreneur Anika Ofori drew on her experience working with the Green Party of the United States to give an informal presentation which informed and framed our discussion.
Anika began with a brief historical overview, outlining the establishment of the Freedmen’s Bureau and the Reconstruction Acts, as well as the sabotage of Reconstruction through acts of violence.
Current efforts on to establish reparations for slavery stem from the middle of the 20th century, picking up momentum in the 1990s, slowed temporarily by the political shifts after the terrorist attacks of 2001.
Anika recounted the work of the National Coalition of Blacks for Reparations in America (N’COBRA) and National African American Reparations Commission (NAARC) including their preliminary 10-Point Plan which is modeled after a similar plan endorsed by the Caribbean Community (CARICOM). It’s a holistic program that would finally set our nation on the road to healing. A wealth of detailed information can be found via the Reparations Resources Center, maintained by the Institute of the Black World 21st Century, at https://ibw21.org/reparations-resource-center/
House Resolution 40, officially titled the “Commission to Study and Develop Reparation Proposals for African-Americans Act,” was introduced to Congress in January of 2017 by John Conyers, Jr. He introduced the bill repeatedly over almost three decades. Since he resigned in December, the future of the bill is unclear.
Nevertheless, the Green Party of the United States has endorsed the idea of reparations, both in general principle as part of the Green Party platform, as well as more specifically endorsing H.R. 40.
We concluded our meeting with a discussion of how we might promote the reparations issue locally, here in New Orleans, which after all was once the preeminent hub of the slave trade on this continent.
Our conversation brought to light a series of questions. For example: How do we incorporate support for reparations in our local platform, currently under development? We anticipate some points from the NAARC ten-point plan will be included in other parts of our platform. Do we highlight these connections or address reparations separately? How do we advocate for reparations to a greater public that might not be educated on the issue and resistant to it? Are there particular policies and demands in the call for reparations that our chapter is in the best position to pursue locally?
The discussion of reparations also raised questions about the priorities and identity of the Green Party. Despite the official support for reparations in the Green Party platform, there were concerns that the Green Party as a whole isn’t racially inclusive and sufficiently aware of race issues. There were also concerns that prioritizing reparations and racial justice might alienate members of the party who are most interested in economic and/or climate matters. Others at the meeting suggested that the pursuit of economic, racial, and climate justice were not mutually exclusive and had to be pursued simultaneously because they are all related and interconnected.
Thanks to Neil Ranu, Green Party of New Orleans secretary, for preparing notes on the meeting, which were used extensively for this article.
The wait for freedom was long. Juneteenth — or June 19, 1865 — commemorates what was considered true emancipation for enslaved persons of African descent in the U.S., since news of freedom did not reach slaves in Texas. (And in fact, emancipation for enslaved Africans in Brazil did not occur until 1888, more than two decades later.) But full freedom was never truly granted. Jim Crow, the New Jim Crow, the migrant crisis, poverty produced by international debt in Haiti, Jamaica, and other nations that experienced colonialism with peoples of the African diaspora — the long wait for freedom has had continuing impacts through the generations. When Rev. Dr. Martin Luther King, Jr. launched the Poor People’s Campaign a half-century ago, he proclaimed the necessity of reparations in response to that devastating legacy, declaring, “When we come to Washington in this campaign, we’re coming to get our check” (“The Two Nations of Black America,” 1968).
Register now to join a Juneteenth webinar with an international panel of experts on reparations, including: * Jodie Geddes: Community Organizing Coordinator, Restorative Justice for Oakland Youth (RJOY), and Chair, Coming To The Table Project * Jumoke Ifetayo: Co-Chair, National Coalition of Blacks for Reparations in America (N’COBRA) * Chrissi Jackson (co-moderator): Co-Director, The Truth Telling Project * Rev. Lucas Johnson: International Coordinator, International Fellowship of Reconciliation (IFOR) * Dr. David Ragland (co-moderator): Senior Bayard Rustin Fellow, Fellowship of Reconciliation * Dr. Olufemi Taiwo: Assistant Professor of Philosphy, Georgetown University
REGISTER HERE: BIT.LY/FORJUNE19