Ta-Nehisi Coates

Comment Of The Day: “Ethics Observations On The ABC Pre-New Hampshire Primary Democratic Candidates Debate”

/ Jack Marshall / 14 Comments

Joel Mundt picks up his second Comment of the Day opining on the ever-green and always perplexing ethics controversy of slavery reparations, which was again broached in the recent Democratic candidates debate in New Hampshire.  The topic has had  a resurgence in recent years due to the advocacy of the current rock star of race-baiting , Ta Nihisi Coates, who regards the mass white to black wealth transfer as a the only way to solve America’s persistent economic gap among the races.

It has also had a long record of debate on Ethics Alarms, notably in the commentary on this 2019 post, where I admitted that I had momentarily lost my mind  in this one from 2016, in which I made…

“….no sense whatsoever. While again rejecting the concept of reparations (“the hell with that. [The idea is] to punish [whites] for the sins of slavery committed by their ancestors by arranging a massive transfer of wealth based on principles of tort law and damages. This has always been a pipe dream of civil rights extremists, couched in the language of revenge, as if the nation and the nation’s white citizens have made no efforts, sacrificed nothing, expended no resources or wealth, to try to undo the legacy of slavery and Jim Crow. Reparations are not going to happen, as the concept itself is unjust….”), I proposed a solution….that was indistinguishable from reparations…”

I concluded that mea culpa post by writing,

I’m better now. I am also, unfortunately, also back at Square One, my “Do something!” phase regarding race in America having accomplished nothing, as “Do something!’ arguments always do, and I still see no solution on the horizon.

I still don’t. Joel’s perspective can’t address that.

Here is Joel Mundt’s Comment of the Day on the post, Ethics Observations On The ABC Pre-New Hampshire Primary Democratic Candidates Debate:

The issue of reparations has tied numerous candidates up in knots. Now it’s Steyer’s turn, though I think he’s a knot-head regardless. I firmly believe that reparations have already been paid. If the practice of slavery had been cut off solely by Presidential decree or Executive Order, or because the South simply decided to halt it, one could make an argument, however painful and convoluted, that financial reparations had a place at the table of discussion.

But I believe that slavery was ended with bloodshed. Those who supported slavery and secession from the Union paid dearly for it. Hundreds of thousands of Confederate soldiers died for their cause, cities were razed and burned, and their newly-formed government was terminated. And the North paid, too, with the lives of hundreds of thousands of young men who fought to save the Union and ultimately, to end slavery.

And now, 160 years later, people like Steyer (and Buttigieg, and others) say that’s not enough. They are, in effect, telling those soldiers, “Thanks for the sacrifice, but this is more about money than you getting eviscerated by cannon shot and having your body eaten by gangrene.” I’m not sure spitting on their graves is worse.

But it does get worse. Continue reading →

Reparations Again.

/ Jack Marshall / 39 Comments

Almost all of the Democratic Presidential wannabes are claiming that they support reparations for slavery. This is signature significance for shameless pandering and dishonesty, of course, and pretty redolent, in my assessment, of buying black votes. There are many, many things coming out of the mouths of the various demagogues, empty suits and crypto-socialists aspiring to unseat Donald Trump that are impossible–banning combustion engines, free college for all, ending the Electoral College, and many more—but reparations is a special species of fantasy, wrong in every way.

I have been periodically reading scholarly and not so scholarly debates about the feasibility  and justification for reparations for decades, and I have come to see this as less of a policy debate than a confession of defeat. Of course, every year that the timeline retreats from the end of slavery, the more logically untenable the mass hand-out of massive amounts of money that the nation cannot afford  to the descendants of slaves becomes. Ethically it was always untenable, and guaranteed, if such an irresponsible thing actually happened, to exacerbate racial divisions while creating endless demands for similar programs to benefit other groups, especially Native Americans. And why shouldn’t women receive reparations for all those centuries of forced labor and childbearing without civil rights, if the United States is going into the retroactive damages business?

Polling is a bad way to conduct a nation’s business, but sometimes the public can detect a true stinker when it sees one:. Reparations are unpopular with about 80% of the population, and I sense that even progressives just pretend to tolerate politicians who blather on about it because they know it’s all for show, and designed to harvest naive votes for more practical crazy leftist proposals.

Many of these proposals involve trying to somehow solve the gaps between black and white success and achievement in America, and mostly consist of rigging the system in various ways, especially now that Affirmative Action’s days are numbered, (and didn’t work that well anyway). Are a disproportionate number of blacks getting tossed out of school? Stop holding blacks to disciplinary standards—better yet, stop holding any students to disciplinary standards. Bad test scores making it more difficult to justify discriminating against Asian-Americans with better test scores? Eliminate testing as part of the college admission process!  Are too many African-Americans incarcerated? Legalize as many of the crimes as possible, and then  stop sending non-violent law-breakers to prison. These and other measures are no more fair of logical than reparations, just cheaper and easier to con or guilt Americans into accepting.

Back in March of 2016, I temporarily lost my mind in the wake of our first black President’s utter failure to address our race problems, despite his soaring rhetoric.  Charts from the Brookings Institution’s Social Mobility Memos blog were posted to the web, and starkly indicated that the  apparently intractable problems of American blacks that I studied in college had failed to improve in 50 years. I wrote this post, in which I  concluded, after a number of depressing observations, Continue reading →

The Georgetown Time-Traveling Ethics Slavery Freak-Out, or “If You Can’t Count On Jesuits For Ethical Coherence, What Hope Is There?”

/ Jack Marshall / 100 Comments
"Yikes! Gotta stop that slave sale in 1838!"

“Yikes! Gotta stop that slave sale in 1838!”

Last week, Georgetown University, one of the most prestigious  liberal arts institutions in the nation, took a flying leap into full-fledged radical lunacy, basicly announcing that the entire school’s mission, budget, operations and culture must be centered on self-flagellation for the sins of slavery, and inviting the rest of the nation to do likewise.

As first steps, announced by Georgetown University President John J. DeGioia, the descendants of the slaves who built and worked at the Jesuit institution will be given the same edge in admission consideration as the children of faculty and alumni. Two buildings on Georgetown’s campus campus will be renamed, one for a slave, the other for a black Catholic educator who founded a local school for black girls. The university will also launch a center to study slavery and commission a memorial to slaves. That’s just the beginning.

What spawned all of this–and there is much more to come, if the report guiding the university is going to have the influence it promises—is the discovery that  in 1838, a Georgetown University official, Father Thomas Mulledy, a co-president of the college, sold 272 slaves to a Louisiana plantation in order to keep the college open. Mulledy is being punished for this decision by having his name purged from a campus building and replaced by the name of one of the slaves who was sold. Now, nobody knows anything about “Isaac” other than his name. He could have been a bounder; he might have been a killer, a thief. Never mind. By virtue of simply being a black slave, he is now worthy of honor on the campus, and a priest who devoted himself to the college and his faith is consigned to oblivion.

Thus proceeds the airbrushing of history on our nation’s college campuses and elsewhere, as the leftist theory takes root that the way to control today’s minds is to remake the past to comfortable and politically correct specifications.

The building bearing the name of the other co-president who did not have the foresight to insist that the college dissolve rather than sell off assets in a completely legal and unremarkable transaction for the time will also be renamed, for a black Catholic educator who founded a local school for black girls…in other words, for someone with no connection to Georgetown University or reason to be honored there except her race.

Later, Georgetown is likely to enact other measures recommended in the report, such as mandating new students to take a“Historical Walking Tour of Black Georgetown,” touring the campus and the neighboring area to see sites that were involved with the institution of slavery. The report wants local public schools to collaborate with Georgetown  to teach students about the university’s involvement with slavery. The University needs to “invest in diversity” by improving the “racial climate” on the campus through sensitivity training, also known as indoctrination. There will be ongoing studies on the current consequences of the school’s dependency on slave labor, and, of course, much research will be required to determine who the descendants of those 272 slaves are. No doubt about it: this will be the go-to school for those who want four years of concentration on an institution that was abolished in 1865. Continue reading →

Cutting The Racial Gordian Knot: What Are The Ethical Implications Of The Terrible Economic Disparity Between Black And White In America?

/ Jack Marshall / 237 Comments

Gordian Knot

The question raises the ethical implications to all American citizens and our shared obligation to our nation and its society of a disastrous, crippling problem that poisons our culture. and society: the persistent plight of Black America.

Back when I was a senior in college majoring in American Government and the U.S. Presidency, I took a course  from Professor Thomas Pettigrew, then as now one of the foremost scholars on race, prejudice and public policy. It was about the challenges facing blacks as they tried then to benefit from new legislation and opportunities created by the Civil Rights Act and other policies, such as school busing. I was very impressed by Pettigrew’s even-handed, objective and non-political approach, even though, at my college, political teaching was the rule, not the exception.

I have never left a course so discouraged. Pettigrew, himself a pretty optimistic man, led us into one dead-end after another: black families, education, neighborhoods, political behavior, crime and more, all dysfunctional or suffering. All areas of black society interfered with or blocked improvements, progress, remedies and policy initiatives that showed promise to address racial inequality in other areas.

Late in the course I asked him if he saw any hope that in 50 years, black America would be approaching parity with white America. “I have hope,” he said. “But I honestly don’t see how we get there from here. There is a path, but we haven’t found it.”

It appears that my discouragement then was an accurate reading of the problems ahead.

Last week, these charts from the Brookings Institution’s Social Mobility Memos blog were posted to the web by other sources. They show how deeply the problems I was warned about have failed to improve in 50 years. Here is what they show:

1. Upward mobility is much more unlikely  for black than white Americans. 51% of the black Americans born into the lowest fifth of the earnings distribution remain there at age 40:

Ta-Nehisi Coates, The Atlantic, Racist Hate….and The Dick Van Dyke Show

/ Jack Marshall / 35 Comments
Forget what your dad is telling you, kid: listen to Buddy.

Forget what your dad is telling you, kid: listen to Buddy.

Question: If Ta-Nehisi Coates’ racist and hateful, anti-white, anti-US essay for The Atlantic is respectable public discourse, why isn’t Dylan Roof’s manifesto?

I think it is fair to that we know what the standards, or rather double standards, are in Barack Obama’s America. We have repeatedly been told by progressive activists that “hate speech” either isn’t or shouldn’t be protected by the Constitution, but the essay “Letter to My Son” by a regular Atlantic contributor, published by the magazine as literature, shows that “hate speech” is a narrower category in the progressive universe than its catchy name would suggest. Pompous, pretentious, labored, and smug anti-white, anti-American speech isn’t hate, apparently, but rather wisdom.

I just want to know what the rules are now.

Blogger/law professor Ann Althouse threw a link to the long piece by Coates to her readers without comment, as is often her technique. Actually, she highlighted a comment to the essay by one of the readers of Metafilter, who gushed,

I sat in the parking lot of my gym for 30 minutes reading that amazing, amazing piece. I’m rendered inarticulate by its power, by its purpose, by how fucking important it is and how I wish every person in this country would read it and really hear what he’s saying. And, just, goddamn. It’s so good. It references MLK in the same breath as Wu-Tang, and it’s all woven together so fucking effortlessly, but the references aren’t winky nods to pop culture, they’re buttressing an argument that is already so strong and undeniable and.

Althouse left off the last line, which was…

God. I know this sounds hyperbolic, but fucking hell, I hope this letter is taught in civics classes and literature classes for decades to come.

The Professor is correct: the positive reactions to this monstrosity are at least as fascinating as the essay itself. Read it all the way through, if you can. I found the long article extremely hard to get through. The prose is the sort of over-worked, straining-to-be-poetic slog that black revolutionaries and poets of the Sixties used to excel at, often from prison; Eddie Murphy did some hilarious imitations of them. Style and pretentiousness aside, the essay is tragic, frustrating and deeply sad: if this or anything even close to this is a common state of mind among African Americans, then it is small wonder progress in U.S. race relations is regressing. Continue reading →