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Reparations
The issue of reparations, historically considered a fringe issue in the American black nationalist community, is now the inspiration of a firmly established movement among various constituencies in the United States as well as in African communities around the world. The ascendancy of the reparations movement as an important social movement—clearly the most important since the civil rights era—is confirmed by the amount of print space and airtime the media devote to it. Though the movement is picking up speed, compensatory measures for Africans have been hard to institute because of the entrenchment of white supremacy in world politics that provides legal sanction for the enslavement of Africans, even though it was clearly a crime against humanity. Africans around the world have watched groups such as the Japanese, Jews, and others receive reparations for government-sanctioned crimes against them, while eyebrows are raised and arguments dismissed as nonsensical when similar justice for Africans and their descendants is requested. It is clear that making reparations not only is a common occurrence but is firmly rooted in international law that the United States recognizes. It is also important to note that while many view reparations as a radical solution to addressing a historical wrong, conservative heads of state (e.g., former president Ronald Reagan) have endorsed reparations for victims of crimes against humanity.
The Stages of the Reparations Discourse
Many people are unaware that the discussion of reparations for African people has a long history in the United States, with four distinct stages. In Stage I, from 1865 to 1920, the U.S. government attempted to compensate the 3 million Africans who had just been released from bondage by granting funds and thus some relief to destitute Africans who could not find work. This period also saw Callie House's heroic establishment of the Ex-slave Mutual Relief, Bounty and Pension Association, through which she organized hundreds of thousands of ex-slaves for payment from the government. In Stage II, from 1920 to 1968, Marcus Garvey, Queen Mother Audley Moore, and numerous black nationalists pressed for reparations by educating thousands of black people about the unpaid debt owed to Africans in America. This was the period in which the reparations movement was seen as a black nationalist endeavor, and civil rights organizations saw its goals as being unrealistic and extreme.
Stage III began in 1968 and continues today. The founding of several black nationalist groups—including the Republic of New Afrika in 1968 and the National Coalition of Blacks for Reparations in America in 1987—and James Forman's 1969 Black Manifesto, which demanded $5 billion from churches and synagogues, served as catalysts for launching what some have called the “modern reparations movement.” Randall Robinson's 2000 book The Debt has aided in moving the discussion into even wider circles, as have the continuing attempts since 1989 by Congressman John Conyers, Jr. (D–MI) to appoint a committee to study the effects of slavery on the United States. Stage IV of the movement is the legal stage, which began in earnest in the 21st century, having been temporarily discouraged by the 1995 Cato decision in which a liberal federal court in California ruled that the suit for reparations was not valid because it was brought “too long” after the incident (i.e., slavery) had happened. In 2002, several lawsuits were filed first against corporations and ultimately against the U.S. government.
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