Every West African has relatives who were sold into slavery. Even aristocrats. For example, many of the Haitian revolutionaries were descendants of African generals and rulers sold into slavery. So, these aristocrats should be paying themselves for their losses?
Also, a lot of present day aristocracy are not the same pre-colonial aristocrats who participated in the slave trade. European colonizers put in place new sets of African aristocracy ie the majority of Igbo rulers today.
You can’t really demonstrate that African aristocrats are liable for damages to you. However, the European/American insurance companies, universities, and countries etc. that sold your ancestors into slavery are around today.
It seems to me that's pretty much the play.
The best argued case for reparations for descendants of slavery is that institutions that regulated, participated in and profited from the practice back then still stand today, and thus remain guilty.
But more often than not, people against reparations will strawman this previous claim into some of the weaker following:
- Any descendant of an enslaver is responsible for slavery (guilt through blood)
- Any person of the same ethnicity as an enslaver is responsible for slavery (through kin)
- Any person of the same race as an enslaver is responsible for slavery (through race)
Sometimes they don't even have to make that strawman because a janky reparation activist will make those weaker claims themselves.
I think the reason why an anti-reparation person would like these arguments instead of the solid institutional one is that those can easily be swatted away in numerous ways.
It's easy for a religious text to say that the son inherits the sins of the father but I don't know any other legal context where that works (debt inheritance is similar but supposes the continued existence of the creditor I think). How do you argue that someone must pay for the sins of an ancestor? Of somebody that's not even an ancestor but of the same ethnicity? The same race?
That's why you hear the comebacks "my ancestors are Irish!
", "my ancestors African but not that kind!
", or "why do I gotta pay for something I didn't do? I'm broke anyway
"
And how do argue against those rebuttals? At this point the water is muddied.
Considering the reparations from Africans in particular, I disagree with a lot of Africans in this thread that the question can't even be asked. I think that it's legitimate, even out of ignorance or bad faith. I also think that there are some half-truths or maybe good faith misinformation coming from the African side that muddy the conversation even further (it's not really a convo, it's moreso invoice-like accusations, but still).
Africans did participate in slavery. Not all, of course, far from the majority if you go by head count, but it's an indisputable historical fact that slavery (and to an extent the slave trade) were endemic in most West African societies. I don't know any legitimate evidence that shows that kidnapping by white traders was the main supply source for slaves getting put in boats.
And does it really matter how much the perpetrators gained from it? So what if their fortunes vanished? Or if they found misfortune afterwards and got colonized? Should that erase shyt?
Those are poor arguments imo. Issue is, I think, a lot of rando black people (wherever they're from) can't wrap their head around slavery in Africa yet. So they have all these simplistic narratives that don't quite reflect history.
One of the bottomline (that you brought up I believe) is that arguments based on race, ethnicity or blood hardly stick because through these lenses, in the diaspora and in Africa, the perpetrators are the victims, and the victims are the perpetrators.
For example, the Dahomey Kingdom is a perpetrator of the slave trade (raided enemies and sold them). But it's also a victim of the slave trade (was raided first and families deported). The ironic result is that descendants of Dahomey, both in the diaspora and in Africa, share the blood, the ethnicity and the race of both the perpetrator and the victim. Thus rendering the argument for reparations ineffective.