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Hong Wu wrote:Skinster why do you want to keep all of the monies you owe to historically repressed LGBT people? This may be the most oppressed group in all of history and you're making light of their need for reparations?
Conversely, the reparations demand has been restricted to narrowly defined legal cases, sloganeering, or the lecture circuit. Without an actionable set of proposals to organize around and a popular constituency to advance them, the reparations demand is not a real political demand, but a form of moralism that evokes past injury to address contemporary inequality.
In the end, Jones (and Coates) settle on the claim that at a bare minimum, another round of the reparations debate will at least have some important, and positive, pedagogical and consciousness-raising effects. According to Jones:
"The bottom line is, the very concept of reparations for people of African descent is dangerous to the American ruling class. . . . Grappling with the real legacy of white supremacy would explode the lies America tells about itself (from “meritocracy” myths to “culture of poverty” arguments). And, equally important, a serious debate over reparations would raise dangerous questions about where wealth comes from and about who is owed what in this country.hisi-coates-reparations"
Jones is right to argue that the Left should continue its war of position against racism and underclass mythology and lay bare the historical and contemporary processes of dispossession and exploitation. But how is this debate over historical injustice more dangerous to the ruling class than the actual power of a broad, multiracial alliance with the capacity to contest the demands that capital makes on living labor and the planet in our own times?
Life is short, and time is precious. We need to decide which fights we want to prioritize and be honest about which ones we can win. We should strive for a critical view of history and its role in shaping our own conditions. But our political task is to change this world, and the first necessary step is to find common cause — not in past grievances, but in shared predicament.
Wellsy wrote:But it might be curious to consider what drives those who perhaps as individuals do take reparations as the means to rectify the wrongs that echo into the present in some degree.
Rich wrote:I think the purpose of such demands is not to get the reparations, but to delegitimise the current order. Also by popularising impossible demands they may increase the pressure for the kind of realisable demands such as those made by Black Lives Matter or increased non White representation in high paying leadership positions in Academia Business, politics etc.
I have said before that in practice it is often difficult to distinguish Cultural Marxists from regular "orthodox" Marxists. Trotskyist and other far left groups often spend an inordinate amounts of time campaigning on issues of race, gender, sexuality, Palestine or Cuba solidarity as opposed to intra national class struggle. However not is this case. Reparations are very much a Cultural Marxist talking point, not something pushed by orthodox Marxists.
Note as Cultural Marxism melds into regular or Orthodox Marxism at the extreme, with no clear boundary between the two, so at the other extreme Cultural Marxism melds into what I call Corporate Marxism. Cultural Marxism the ultimate strategy of subversion has itself been subverted by the very people it was designed to destroy.
Hong Wu wrote:The LGBT community has historically been targeted for a long time. If we owe other marginalized communities reparations for their past victimization, does the same logic dictate that we owe LGBT people reparations?
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