Devon Dick ON SUNDAY the 27th of July at the 10th Annual Churches' Emancipation Lecture in a presentation entitled "Reparation and Emancipation" at the Bethel Baptist Church, Dr. Veront Satchell, Senior Lecturer in Economic History at the University of the West Indies, made the case for reparation. The erudite and eloquent graduate of Mico Teachers' College made a convincing case for reparation by collating the arguments for and against reparation and then making a call on Jamaicans and the church to be involved in the struggle for reparation.
Reparation is a desire for compensation to address the wrongs of slavery so that countries and people who have suffered and are still suffering from the consequences of slavery will enjoy full freedom and develop along equal terms as all other ethnic groups. Reparation is still necessary because there is racism, racial discrimination and inequality perpetuated by whites against blacks.
Under slavery, it was legal to have slaves and illegal to revolt against slavery. One race was oppressed by another race and restitution is needed for the disadvantaged. It is necessary that those who have been enriched from slavery and its offspring, colonialism, should confess their sins and pledge to eradicate racial discrimination in law and practice and make monetary compensation for those who are suffering as a result of such a heinous crime against humanity.
EVILS OF SLAVERY
Unfortunately there are still those who argue against making amends for the evils of slavery. Satchell mentions former president of the USA, Bill Clinton, who in 2000 apologised but opposed reparation.
Many European countries argue that slavery was a legal institution and so based on the value system of that time the trade and practice of slavery would not be classified as a crime against humanity. How-ever, one's conscience should dictate that it was a crime against humanity. It dehumanised persons and the perpetuators who treated slaves inhumanely should recognise that it was a serious offence. Apartheid was legal but there are attempts at reparation through the South African Truth and Reconciliation Commission.
Satchell also showed that those who argued that the statute of limitations has long run out since the act of black enslavement and trade was committed over 400 years ago, long past the time when a legitimate suit can be filed.
Satchell quotes Lord Anthony Gifford who states that there is no limitation period in international law. In any case, the post-emancipation period was followed by colonialism, so most countries had no voice until after the 1950s. It could even be argued that even in the post-independence period countries were forced to toe the line of the former colonial masters. It is really the establishment of the United Nations and the Non-Aligned Movement that gave small territories a voice. So it is definitely not too late.
DIFFICULTY
Perhaps the strongest argument against reparation is that it would be difficult to identify and determine with any certainty the plaintiff class to be compensated. Further the calculation and distribution of the damage money would constitute another difficulty. What of blacks who engaged in slavery and African countries who supported the trade? There are difficulties but a panel could work out these difficulties.
Satchell reminded the audience that there is precedent for reparation, "In 1952, following a claim by Israel, the Federal government reached an agreement for the payment of US$222 million, which was the cost of resettling 500,000 Jews who fled from Nazi-controlled countries. Much later in 1990 Austria made payments to South Korea for acts committed during its invasion and occupation". In addition, Japan has made reparation payments to South Korea and in 1988 USA made restitution of US $1.2 billion to Japanese- Americans. So why cannot blacks be compensated?
It is clear that reparation is a legitimate way to redress the wrongs of slavery. The first acknowledgement that reparation was due to slaves was by Henry George Grey, son of Prime Minister Earl Grey, who suggested that the slaves ought to receive some money.
In 1865 a Reparation Bill was introduced in the US Congress for ex-slaves from the Civil War, which ended in 1865. So from earlier it was recognised that slave-owners should not be the only ones to be compensated.
Dr. Satchell challenges Jamaicans to let their voices be heard on this issue. Jamaica was the first to institute a trade ban on Apartheid South Africa and Jamaica must be a voice for reparation.
Satchell who is engaged in theological training had a special word for the Church as the people of God, "The Church, like all people of African origin, has a historic task and duty to perform that is, to ensure that the truth of what happened to people of African origin is exposed, that racism and racial discrimination are eradicated and that equal rights and justice, which have long been eluding black people since emancipation, become the maxim of all societies".
Satchell has made the case for reparation and the jury of Jamaicans must decide what is the appropriate action.
The Rev. Devon Dick is pastor of The Boulevard Baptist Church, St. Andrew.
