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Reconsidering Reparations Olúfẹ́Mi O. Táíwò full chapter instant download
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Reconsidering Reparations
PHILOSOPHY OF RACE
Series Editors
Linda Martín Alcoff, Hunter College and the Graduate Center CUNY
Chike Jeffers, Dalhousie University
Socially Undocumented: Identity and Immigration Justice
Amy Reed-Sandoval
Reconsidering Reparations
Olúfẹ́mi O. Táíwò
Reconsidering
Reparations
O LÚ F Ẹ ́ M I O. TÁ Í WÒ
1
3
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.
DOI: 10.1093/oso/9780197508893.001.0001
1 3 5 7 9 8 6 4 2
Printed by Sheridan Books, Inc., United States of America
Contents
1. Introduction 1
2. Reconsidering World History 14
3. The Constructive View 69
4. What’s Missing 104
5. What’s Next: Why Reparations Require Climate Justice 149
6. The Arc of the Moral Universe 191
these two broad areas, every field in the history of philosophy itself has
been impacted by new debates on major figures, from the influence
of Aristotle’s views about slavery to the debates over Sartre’s under-
standing of negritude.
Linda Martin Alcoff
Chike Jeffers
Series Editors
Acknowledgments
̣́
2 Reconsidering Reparations
5 Rossi and Táíwò, “What’s New about Woke Racial Capitalism (and What Isn’t).”
6 Dissent Magazine, “The Reparations Debate.”
4 Reconsidering Reparations
the United States, he concludes that “it was never entirely, or even pri-
marily, about money. The demand for reparations was about social jus-
tice, reconciliation, reconstructing the internal life of black America,
and eliminating institutional racism. This is why reparations proposals
from black radical movements focus less on individual payments than
on securing funds to build autonomous black institutions, improving
community life, and in some cases establishing a homeland that will
enable African Americans to develop a political economy geared more
toward collective needs than toward accumulation.”7
The goal of Reconsidering Reparations is to argue for this perspec-
tive: the view that reparation is a construction project. Accordingly,
I call this way of thinking about the relationship between justice’s past
and future the constructive view of reparations.
Constructive views used to be more popular. The wave of decolo-
nization movements that crested toward the end of the Second World
War forced new political questions onto the world stage. Prominent
figures in the growing global anti-colonial movement demanded the
institutionalization of self-determination as a political principle of the
United Nations, worked to form regional political blocs for mutual aid
and uplift, and demanded a New International Economic Order with
a different set of rules than the set that had characterized the develop-
ment of the global racial empire established by capitalism.8
Political scientist Adom Getachew’s Worldmaking after Empire
argues that anticolonial nationalist movements, particularly in Africa,
began from a recognition of the foundational role of trans-Atlantic
slavery in the creation of the world as they found it: one marked by
racial hierarchy and domination, both within and across interna-
tional boundaries.9 Accordingly, since the anticolonial movement
represented a movement for global justice, its realized effects were
as global as its conceptual scope. Conflicts over the new shape of the
world order—the so called Cold War—would involve pitched diplo-
matic and military battles between domestic and international actors
alike, over the decades following the second World War.
Genocide and Slavery—”; Movement for Black Lives, “Invest-Divest”; Movement for
Black Lives, “Economic Justice”; “Porto-Novo,” | INOSAAR; Frith, “The Global Push
for Reparations”; J. H. Scott, “Reparations, Restitution, Transitional Justice”; National
Coalition of Blacks for Reparations in America (N’COBRA). “Reparations Means Full
Repair: For 400 Years of Terror, and Other Egregious Crimes.”
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ÁRMÁNY ÉS SZERELEM.
Irta Schiller, forditotta Szenvei József. Előadatott a Nemzeti Szinházban 1853
április 10-én.
Sokan azt mondják, hogy két féle költészet van: egyik, melyet a
kritikusok és tudósok dicsérnek; másik, melyet a világfiak és
nagyközönség. Amaz a halhatlan költészet, mely mindig untat; ez a
halandó költészet, mely mindig gyönyörködtet.
Szegény halhatatlan költők, ki irigyelné a ti sorsotokat! Minő
hideg, minő nyomorult e halhatatlanság. Műveiteken elalszik a szép
hölgy, ásit a világfi, meg nem illetődik a tömeg, legfölebb bámul
benneteket oly föltétel alatt, hogy többé nem alkalmatlankodtok. Ott
feküsztök a könyvtárban, szépen bekötve, illetetlenül. Csak a
kritikusok jönnek hozzátok, nem azért, hogy gyönyörködjenek, hisz a
tagadás és guny, a kiaszott sziv és rideg értelem e szánalomra méltó
képviselői nem tudnak gyönyörködni, hanem, hogy kommentárokat
irjanak rólatok, föl nem található szépségeket fedezzenek föl
bennetek s elhitessék a világgal, hogy nagy költők vagytok. A
közönség szivesen elhiszi és folyvást unja magát. Csak a tudósok
emlékében éltek, kik megirják életrajzotokat, betöltik neveitekkel az
irodalomtörténet lapjait s érczemléket inditványoznak sirotokra. A
közönség ujra mindent hisz, örömmel fizet s már most nem is unja
magát, hanem olvassa és bámulja, műveitek helyett, az aranyos
sirverset, a pompás érczemléket.
Boldog halandó költők, ki ne irigyelné a ti sorsotokat? Ti nem
szorultatok a kritikusok és tudósok fáradozásaira. Műveitek nem a
könyvtárakban és nem illetetlenül hevernek. Minden szép hölgy oly
mohón, oly kiváncsian csügg rajtatok, hogy néha férje-, gyermekei-