Symbolic Reparations Essay

Although Coates does not offer any particulars regarding an immediate solution for reparations and how they should be administered, he does seem to make some suggestions. Coates implies that improvements in educational opportunities through scholarships, affirmative action, and increased funding can serve as reparations. Expanding healthcare access for black Americans is another way of providing reparations. Moreover, monetary compensation to generations of African-Americans affected by discrimination can be given as reparations. Most importantly, Coates argues that the prospect of reparations should be at the very least discussed. Approving Congressman John Conyers Jr.’s HR 40 bill would open up that discussion. Whether reparations are given or not, Coates stresses that the United States cannot continue to claim to be the example for liberty, freedom, or a democracy if it continues to refuse to recognize the damages that have been imposed on blacks for the gain of the nation (Coates, 2014). The issue with discussing reparations seems to lie in not knowing how much reparation is enough, or how much and to whom they will be given

“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” (Coates).

America has gone through a terrible past. It has once decided to own people as property and deprive African Americans of their liberties and enslaved them. Since then, the United States has attempted to repair this mistake through reparations. The legal reparations of the United States have unsuccessfully redressed individual and social injustices by failing to alleviate the pain caused to the African American community. The Harm caused by Slavery still continues to be suffered by the community through this day.

Although all this documents stress voices from the Slave Trade, each document sheds a unique light on the much-debated question about who should be held responsible for the tragedy of the Atlantic slave trade. For example, Document 15.1 sheds light on the role of both European and African merchants in the trafficking of slaves as well as the human suffering of the slave trade. However Document 15.2 reveals the cooperation between local African rulers and European and African traders in the slave trade. Moreover, Documents 15.3 focus on how disruptive European traders could be to established African governments, even those that actively opposed the slave trade. And finally, Document 15.4 shows how some African leaders were attached to the slave trade and promoted it even when European were moving to end it. Nonetheless, all the documents do shed a clear and a full light on what should be held responsible for the

The article, “The Case for Reparations”, presents itself with a commendable representation on how the need for reparations is essential when combined with the brutal history of slavery and progression of blacks in American Society after slavery. Ta- Nehisi Coates argues that the relationship between racial identity and reparations is based upon America’s debt to blacks for the countless years of injustice. With this he demonstrates how white supremacy has ultimately used impractical measures to maintain what they consider social stability for those who were not African American.

"If you are the son of a man who had a wealthy estate and you inherit your father's estate, you have to pay off the debts that your father incurred before he died. The only reason that the present generation of white Americans are in a position of economic strength...is because their fathers worked our fathers for over 400 years with no pay...We were sold from plantation to plantation like you sell a horse, or a cow, or a chicken, or a bushel of wheat...All that money...is what gives the present generation of American whites the ability to walk around the earth with their chest out...like they have some kind of economic ingenuity. Your father isn't here to pay. My father isn't

As David Blight says in his novel, Race and Reunion, after the Civil War and emancipation, Americans were faced with the overwhelming task of trying to understand the relationship between “two profound ideas—healing and justice.” While he admits that both had to occur on some level, healing from the war was not the same “proposition” for many whites, especially veterans, as doing justice for the millions of emancipated slaves and their descendants (Blight 3). Blight claims that African Americans did not want an apology for slavery, but instead a helping hand. Thus, after the Civil War, two visions of Civil War memory arose and combined: the reconciliationist vison, which focused on the issue of dealing with the dead from the battlefields, hospitals, and prisons, and the emancipationist vision, which focused on African Americans’ remembrance of their own freedom and in conceptions of the war as the “liberation of [African Americans] to citizenship and Constitutional equality” (Blight 2).

Slavery and racism was the plague of the United States. It followed on the heals of government policy and trickled down the social ladder for many years. Racial discrimination is still existent today, though people are afraid to talk about it, for fear of admitting ancestral sin and current stereotypes. Ta-Nehisi Coates expresses these ideas in his article “The Case for Reparations”, and focuses on the issue of home ownership in Chicago. The bottom line of his article is that one must not forget and discard of the past, rather they must acknowledge and own what has happened. With Coates focus on American oppression, one doesn’t glean an exceptional take on the United States, from his perspective. He describes the U.S. as too timid to own its mistakes. In the middle of the 20th century, Chicago, discrimination was rampant. Blacks were targeted by “real-estate speculators” when trying to own a house, they were put “on contract.” In response to the issues brought about by the contracts, the Contract Buyers League was founded. This was an attempt to reverse the damage that was being done. Discrimination still occurs today. Racial discrimination has long plagued the U.S., but it is possible to change.

The author uses the term “Reparations” repetitively in the text. According to the text the word “reparation” means to make amends. Coates (2014) also refers to reparations as compensation. America should take responsibility and pay the price for the mistreatment to African Americans (2014). Coates (2014) does not only mean monetary compensation but acceptance and acknowledgement. The author

Slavery has been entwined with American history ever since Dutch traders brought twenty captive Africans to Jamestown, Virginia in 1619. Slavery in America is a subject with minimal truths and stories rarely told. The public school system excludes the fact that eight of the first twelve American presidents were major slaveholders. Emancipation brought freedom, but not approximation. The civil rights movement killed Jim Crow, but shadows remained. Affirmative Action created opportunities, but racism continues.

Reparation is a term defined as “the making of amends for a wrong one has done, by paying money to or otherwise helping those who have been wronged.” How does this exactly apply when we’re talking about discrimination and segregation? Ta-Nehisi Coates presents “The Case for Reparations” to illustrate the need of a reparation to African- American citizens. Coates explains three major concepts in his paper. He emphasizes how African- American citizens have helped create wealth, displays how the government has actually restricted African- American citizens from owning homes in history, and presents a series of compelling stories from people still suffering discrimination and segregation today. In this paper, I will defend “The Case for Reparations” in agreement with Ta-Nahisi Coates.

The United States government should pay reparations to African Americans as a means of admitting their wrong-doing and making amends. The damages African Americans have sustained from White America’s policy of slavery have been agonizing and inhumane. Therefore, I am in favor of reparations for African Americans. The effect of slavery has been an enduring issue within the African American community. Many of us are cognizant of the harm racism brought to the African American race, conveyed through slavery, racial segregation and discrimination. African Americans suffered many atrocities, but the greatest damage done to them was the destruction of they’re original identity. African

To this date, the erstwhile colonised peoples are still calling for reparations to be paid to them, citing moral obligations of the colonisers and/or settlers, and this call is mostly being made to the white governments in Canada and the United States and to the British government in India. Let us look at three recent cases of such demands and examine how the governments in question have consistently failed to provide “adequate reparations” (as understood by the victimised populations) to the peoples they have wronged. This failure of “adequate compensations” can be ascribed to a guilt that either stems from an inherent moral high ground of the people in power, or because, as Hannah Arendt insists, “[...] guilt is strictly personal.” In that case, what the current generation of white settlers and British population feels is not guilt but simply a tedious sense of obligation for the mistakes of their ancestors.

The issue of slavery has been debated for hundreds, if not thousands, of years. It is of undisputed awareness that the act of enslaving another man or women is to strip them of their civil and natural liberties. It is also of uncontested certainty that no man or women would will- ingly chose to be a slave. And although slavery and it’s accompanied hardships are often seen as no less than an ultimate evil, it is also an indisputable fact that humanity has enslaved its brethren since the dawn of mankind1. As rational beings, we must put aside our presumptions, precon- ceived notions, and emotionally biased opinions of slavery and ask ourselves; why? One would think that if enslavement was such an unspeakable evil, it would have no place in our civil soci- ety. Yet, slavery time and time again has appeared as a fundamental part of many of the worlds most powerfull civilizations and societies throughout history. This is because slavery is a power- full tool and a necessary evil. The Greeks, Romans, Mongols, Ottomans, Egyptians, Ghana’s, Mali’s, Songhai’s, and Kanem-Bornu’s (the former four being powerfull African empires) all

John, Jeninne Lee-St. “Should States Apologize For Slavery?” Time. Time Inc., 2007. Web. 11 Dec.