Reparations and Ta-Nehisi Coates's Pyrrhic Victory
"In 2014, Ta-Nehisi Coates was catapulted to intellectual stardom by a lengthy Atlantic polemic entitled “The Case for Reparations.”...
Although the piece polarized opinion, one fact was universally agreed upon: reparations would not be entering mainstream politics anytime soon. According to Coates’s critics, there was no way that a policy so unethical and so unpopular would gain traction. According to his fans, it was not the ethics of the policy but rather the complacency of whites—specifically, their stubborn refusal to acknowledge historical racism—that prevented reparations from receiving the consideration it merited. Coates himself, as recently as 2017, lamented that the idea of reparations was “roundly dismissed as crazy” and “remained far outside the borders of American politics.”
In the past month, we’ve all been proven wrong. Senators Elizabeth Warren and Kamala Harris have both endorsed the idea, and House speaker Nancy Pelosi has voiced support for proposals to study the effects of historical racism and suggest ways to compensate the descendants of slaves. These people are not on the margins of American politics. Most polls have Harris and Warren sitting in third and fourth place, respectively, in the race for the 2020 Democratic presidential nomination, and Pelosi is two heart attacks away from the presidency...
Five years ago, Coates, his fans, and his critics more or less agreed that it would be political suicide for a candidate to so much as utter the word “reparations” in an approving tone of voice. Now, we have a candidate like Harris who seems to think it’s political suicide not to. The Overton window has shifted.
In one sense, Coates should be celebrating. He, more than anyone, is responsible for the reintroduction of reparations into the public sphere. Most writers can only dream of having such influence. But in another sense, his victory is a pyrrhic one. That is, the very adoption of reparations by mainstream politicians throws doubt on the core message of Coates’s work. In his 2017 essay collection, We Were Eight Years in Power, Coates argued that racism is not merely “a tumor that could be isolated and removed from the body of America,” but “a pervasive system both native and essential to that body”; white supremacy is “so foundational to this country” that it will likely not be destroyed in this generation, the next, “or perhaps ever”; it is “a force so fundamental to America that it is difficult to imagine the country without it.”...
In Coates’s mind, the fact that so many white people love his work suggests that they do not fully understand it, that they are “hearing a different” story to the one he is telling. But a more parsimonious explanation is readily available: white progressives’ reading comprehension is fine and they genuinely love his message. This should be unsurprising since white progressives are now more “woke” than blacks themselves. For example, white progressives are significantly more likely than black people to agree that “racial discrimination is the main reason why blacks can’t get ahead.”
This presents a problem for Coates. If you believe, as he does, that the political Left “would much rather be talking about the class struggles” that appeal to “the working white masses” than “racist struggles,” then it must be jarring to realize that the very same, allegedly race-averse Left is the reason that your heavily race-themed books sit atop the New York Times bestseller list week after week. Coates’s ideology, in this sense, falls victim to its own success...
Virtually everyone who is against reparations is in favor of policies aimed at helping the poor. The debate, therefore, is not between reparations and doing nothing for black people, but between policy based on genealogy and policy based on socioeconomics...
An ancestral connection to slavery is a far less reliable predictor of privation than a low income. There are tens of millions of descendants of American slaves and many millions of them are doing just fine. As Kevin Williamson put it: “Some blacks are born into college-educated, well-off households, and some whites are born to heroin-addicted single mothers, and even the totality of racial crimes throughout American history does not mean that one of these things matters and one does not.”...
Williamson’s observation holds not only between blacks and whites but between different black ethnic groups as well. Somali-Americans, for example, have lower per-capita incomes than native-born black Americans. Yet they would not see a dime from reparations, since they have no connection to American slavery...
The case for reparations relies on the intellectually lazy assumption that the problems facing low-income blacks today are a part of the legacy of slavery. For most problems, however, the timelines don’t match up. Black teen unemployment, for instance, was virtually identical to white teen unemployment (in many years it was lower) until the mid-1950s, when, as Thomas Sowell observed in Discrimination and Disparities, successive minimum wage hikes and other macroeconomic forces artificially increased the price of unskilled labor to employers—a burden that fell hardest on black teens. Not only did problems like high youth unemployment and fatherless homes not appear in earnest until a century after the abolition of slavery, but similar patterns of social breakdown have since been observed in other groups that have no recent history of oppression to blame it on, such as the rise of single-parent homes in the white working class...
If humans really carried the burden of history in our psyches, then all of us, regardless of race, would be carrying very heavy burdens indeed. Although American intellectuals speak of slavery as if it were a uniquely American phenomenon, it is actually an institution that was practiced in one form or another by nearly every major society since the dawn of civilization...
And that’s to say nothing of the traumas of war, poverty, and starvation that would show up abundantly in all of our ancestral histories if we were to look. Unless blacks are somehow exempt from the principles governing human psychology, the mental effects of historical racism have not been passed down through the generations. Yes, in the narrow context of American history, blacks have been uniquely mistreated. But in the wider context of world history, black Americans are hardly unique and should not be treated as such...
Finally, the framing of the reparations debate presupposes that America has done nothing meaningful by way of compensation for black people. But in many ways, America has already paid reparations...
Some reparations advocates, for instance, have proposed race-conscious policies instead of cash payments. On that front, we’ve done quite a bit. Consider, as if for the first time, the fact that the U.S. college admissions system is heavily skewed in favor of black applicants and has been for decades...
Racial preferences extend into the job market as well. Last September, the New York Times reported on an ethnically South Asian television writer who “had been told on a few occasions that she lost out on jobs because the showrunner wanted a black writer.” The article passed without fanfare, probably because such racial preferences—or “diversity and inclusion” programs—pervade so many sectors of the U.S. labor market that any particular story doesn’t seem newsworthy at all.
Furthermore, many government agencies are required to allocate a higher percentage of their contracts to businesses owned by racial minorities than they otherwise would based on economic considerations alone... One indication of the size of this racial advantage is that, for decades, white business owners have been fraudulently claiming minority status, sometimes risking jail time, in order to increase their odds of capturing these lucrative government contracts. (A white man from Seattle is currently suing both the state of Washington and the federal government for rejecting his claim to own an MBE given his four percent African ancestry.)
My point is not that these race-conscious policies have repaid the debt of slavery; my point is that no policy ever could. For this reason I reject the appeasement-based case for reparations occasionally made by conservatives—namely, that we should pay reparations so that we can finally stop talking about racism once and for all. Common sense dictates that when you reward a certain behavior you tend to get more of it, not less. Reparations, therefore, would not, and could not, function as “hush money.” Reparations would instead function as a kind of subsidy for activism, an incentive for the living to continue appropriating grievances that rightfully belong to the dead...
The problem with the case for spiritual reparations is its vagueness. What, precisely, is a “national reckoning” and how will we know when we’ve completed it? The trick behind such arguments, whether intentional or not, is to specify the debt owed to black Americans in just enough detail to make it sound reasonable, while at the same time describing the debt with just enough vagueness to ensure that it can never decisively be repaid...
At bottom, the reparations debate is a debate about the relationship between history and ethics, between the past and the Good. On one side are those who believe that the Good means using policy to correct for the asymmetric racial power relations that ruled America for most of its history. And on the other side are those who believe that the Good means using policy to increase human flourishing as much as possible, for as many as possible, in the present...
If we can’t even manage to consistently serve justice for crimes committed between individuals in the present, it defies belief to think that we can serve justice for crimes committed between entire groups of people before living memory—to think, in other words, that we can look at the past, neatly split humanity into plaintiff groups and defendant groups, and litigate history’s largest crimes in the court of public opinion.
If we are going to have a national reckoning, it must be of a different type than the one suggested by Coates. It must be a national reckoning that uncouples the past and the Good. Such a reckoning would not entail forgetting our history, but rather liberating our sense of ethics from the shackles of our checkered past. We cannot change our history. But the possibility of a just society depends on our willingness to change how we relate to it."
When you beg the question, you can justify anything