Journeying Towards Reconciliation The Legacy of Racism: Looking Back in order to Move Forward

By Everton Gordon As the demand for labour increased in many of the colonies, millions of Africans were taken Everton Gordon has worked in a variety of areas in into captivity. Young and old, men, women the field of social service since immigrating to Canada and children were transported the coasts of from Jamaica in 1990. These Included his work at to the shores of the and to the Across Boundaries, an ethno-racial community- Americas and sold at auction. Through much of based mental health centre where he developed and the 17th and 18th centuries, Africans were forced delivered anti-racism education and training. He is to toil and build the colonies that sustained the also the organist and music director for the African- economic development of much of . Caribbean Choir at Our Lady of Lourdes Catholic Many of the financial infrastructures required Church in Toronto. He is presently doing doctoral by the slave trade inaugurated new systems of studies in education at OISE/UT in the department banking and insurance (Rodney, 1981; Williams of Sociology and Equity Studies, focusing his & Palmer, 1994). research in the area of racism and mental health. For those who are of African descent, this is a tough time to reminisce, to enter into historic The transatlantic slave trade is perhaps the best- memory, to recall the pain and suffering, to known image that comes to mind when one ponder the enormous atrocities that were talks about the experiences of people of African perpetuated on African Peoples in the name of descent, whether they are on the continent or “development”. For many people who are of in the Diaspora. With this in mind, March 25 European ancestry, memory of the slave trade in the year 2007 will mark a major milestone as may invoke feelings of guilt because much of it commemorates the bicentenary–200 years to what constitute today’s “progress”–such as the day–since the British Parliament passed the the economic wealth and cultural dominance Abolition of the Slave Trade Act. of all that is European in “White” places like Since Britain was at the very front and , Paris and New York were derived centre of the slave trade, taking action to end from the backs of Africans. it had a tremendous influence over the system Marking the bicentenary of the abolition of slavery as well. Marking the end of the slave of the slave trade in the British Empire is an trade is to recognize a first crucial step on the important time to recall Sankofa. Sankofa has a long road that led eventually to the abolition of powerful meaning in the fabric of Ghanaian slavery itself within the former British Empire. social and cultural expressions. It is an Akan The Slavery Abolition Act was passed in 1833, word symbolized by a bird whose head although it did not go into effect until 1838 turns back, looking to the past. It also works and slavery in the Americas was not abolished metaphorically as a guidepost–a way of until1888. Sadly, even today, it is estimated that helping us remember that we must go back over 20 million people are still in some form and understand our past in order to sustain of slavery or servitude, on the continent of our claim in the present and move forward to Africa. the future. It is well known that the transatlantic slave In other words, it is a way of reflecting trade greatly enhanced the wealth of Europe on the struggles of the past, to assess and and laid the foundations for modern . appraise what progress we have made; to

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contemplate how we are going to deal with important because some of these behavioural the many challenges that we are confronted attributes have been positive and empowering, with requiring healing and recovery; and to revealing the resilience of the people, while ensure a viable future for millions of African others have been detrimental, resulting in forms people everywhere. This is crucial for Africans of socially destructive behaviour. DeGruy in order “to understand who we are and where argues that the manifestations of such harm we stand in the struggle”, to quote the lyrics of can be seen through poor mental and physical one of ’s songs. health, family and relational dysfunction, and An important memory of the period of self-destructive impulses. By reminding us on slavery that still lingers and very much affects the importance of looking to the past, Sankofa so many African people is the world today is offers an affirming way of helping us inthe Anti-Black Racism. As we know, racism erodes healing and recovery process. our very humanity and no one can be truly Although they were stolen from Africa, liberated while living under such tremendous the Mother Continent, brought through the weight of oppression. This is the central point Middle Passage to the Americas, and scattered made by Dr. Joy DeGruy Leary in Post Traumatic throughout the Diaspora, African men and Slave Syndrome: America’s legacy of enduring women have carried with them in their injury and healing (Uptone Press, 2005). struggles a deep sense of spirituality through Dr. DeGruy traces some of the unique ways the gifts and treasures of sacred songs and that both overt and subtle forms of racism chants, moans, groans and other forms of and oppression have damaged the collective ritualistic cries, all of which were important in African-American psyche. To subject so many sustaining them in separation and captivity. African people on the plantations of the As early as 1691, slaves in colonial homes Caribbean and in the mines of the Americas were proficient in the use of many European to the inhumane and degrading conditions musical instruments such as the fiddle, French of slavery, to monotonous, insane and severe horn, flute, trumpet and guitar. Many of the labour, with little dignity and or respect, slaves who were musicians were highly valued without religious ritual was to enslave not only not only for the skills they exhibited but also for their muscles but also their collective spirit. their spirituality and the spirit-filled atmosphere Post Traumatic Slave Syndrome provides a that their music generated. (Bennett, 1966) The useful understanding of the psycho-emotional African sense of spirituality was so pervasive impact on Africans of well over three centuries that in 1755 a prominent English Minister of of slavery. Furthermore, the individual and Religion, Reverend Samuel Davis wrote: “The systemic racism and oppression that has [Negro] ... have an ear for Musick, and a kind continued has resulted in multigenerational of ecstatic Delight in Psalmody and there are adaptive behaviours that can be linked to the no books they learn so soon or take so much slavery experiences. It is crucial to understand pleasure in, as those used in that heavenly Part that while the institutional form of slavery of divine worship”. (Bennett, 1966) no longer exists, the mental impact of slavery Today this rich historical legacy of their continues into the present and that these spirituality continues to inform and guide issues have been passed along through the African people wherever they are physically generations. and socially located. Many Black religious Remembering and reflecting are vitally leaders play a visible and prominent role in

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personal and public life on behalf of Black of Blackness, I now return to the bicentenary Community. In particular, leaders from Judea- commemoration and argue that this is an Christian congregations, whether here in event of epic significance. It is a time not only North America or in the many countries of to reflect but to recognize the hurt and the their origin, including Continental Africa and harm that the Slave Trade and the attendant in the Caribbean Region, show how dominant institution of Slavery have caused African a force religion and spirituality are in the life of people. Two hundred years later, the damage African people. it has done to us has left us wounded, inflicted It is well known that Christianity was used with “Spirit Injury”. We now need to come by Europeans in facilitating the exploitation to terms with how to heal and recover. As of Africans, offering the Bible and taking their the late, renowned Reggae superstar Robert lands. Organized religion was also involved in “Bob” Marley famously recorded in one of slavery, in some instances to secure conformity his popular albums: “Two thousands years of and in others to secure liberation. Serving as history cannot be wiped away so easily”. institutions of teaching, preaching, and of As we reflect on the past, we should be co-operative benevolence, churches are both mindful that blatant racism based on skin places of refuge and sources of strength for colour, while it has become objectionable in most many Black families. In expressing important Western pluralistic democratic societies, still rituals, ceremonies and other symbols of exists. Racism is now fashioned through ethnic African-ness, Black people are preserving and and cultural issues in the Canadian Context perpetuating our culturally enriched ways of and is often masked by the politics of cultural life. Educators and other professionals who are diversity. In reclaiming Black pride and dignity assessing the needs, strengths, weaknesses and we should remember the patterns of an abuser coping abilities of Black children, youth and in an abusive relationship. In order to make families in the educational system must pay things “work”, the victim is often expected to close attention to how religion and spirituality love the abuser, forget about the litany of past are manifested and integrated in their lives. abuses, and ignore the present predicament Today we need to challenge why it is that that the abuser has placed the abused in. the representation of Blackness in the White This, unfortunately, highlights how imagination of the Euro-Canadian society is so multiculturalism operates, reflecting some problematic. Why is it that the representation of the traits of the abuser and the abused. of Black people is positively acclaimed only We cannot afford to allow multiculturalism in their role as entertainers, paraded before to lead us blindly into an appreciation of all White audiences as top artists and athletes? cultures while often expecting us, like an At the same time, Blacks are often blamed for abused victim, to ignore our past. People of their own self-destruction. Blacks in the White colour are expected to forget the past abuse imagination of the Euro-Canadian society are of the dominant culture and live as if nothing manifestations of anti-social behaviours–drug terrible had happened, and is still happening, addicts, drug dealers, dangerous criminals, at the hand of the dominator. As we mark the pimps and prostitutes and otherwise engaged significant 200-year milestone, let us challenge in the worst forms of socially deviant the assumptions of equality which are a form behaviours. of denial by the dominant culture. Aware of this kind of negative construction Let us renew our faith in bearing witness

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to the Gospel and remember that seeking of Darkness”, left a trail of destruction and justice is the kind of work that involves marked Africa and African people with a litany community development, building peace and of tragedies including some of the worst forms promoting reconciliation. It is for us to reflect of brutality to have been committed by one on the difficulties of the past as well as look human being on another. It is a time to heal to the challenges of the future. We are at a and recover from our feelings of loss of hope, very concerning time in terms of the survival guilt, hurt, disenchantment, displacement and of Africans both on the continent and in the disengagement. Let us see 1807 as an important Diaspora. War, poverty and HIV/AIDS are marker in terms of our struggles for a different killing millions every day. kind of freedom, one that is defined by racial European’s entry into Africa, the “Heart justice.

credit: Bushra Junaid

2007 Racial Justice Resource - Canadian Ecumenical Anti-Racism Network 49 Ubuntu: a spirituality of reconciliation for all peoples A book Review

By Ivan MacFarlane Apartheid had its philosophical underpinnings in the European Enlightenment Michael Battle. Reconciliation: The Ubuntu that provided the ideological grounding for the Theology of Desmond Tutu. Cleveland, Ohio: separation of people into the dominant group– Pilgrim Press. 1997. the whites–and the oppressed, primarily the blacks. An Afrikaner word, apartheid refers Dr. Ivan McFarlane holds a Ph.D from the to “the theological doctrine and practice of University of Toronto and Graduate degrees in separation of complete groups of peoples.” Public Administration (Carleton), Environmental This legal separation of the races ensured, Planning (York), and Educational Planning (OISE/ among other things, the complete control over Toronto). His volunteer and civic involvement land rights by whites, and maintained and includes the Presidency of Findhelp Information protected the white “race” as a distinctive Services, Toronto and the directorship of the group. This has some resonance both for Canadian Club of Toronto. Ivan also serves as a political history and institutional relations with Trustee of the University of Trinity College in the the Aboriginal peoples of Canada. University of Toronto. Tutu pointed out, “While the church A ‘cradle’ Anglican, Ivan worships at St. Mary preached the equality of human beings, people Magdalene parish in Toronto and is a member of the owned fellow human beings and treated them as Doctrine and Worship Committee of the Diocese of their property … [and] saw nothing contrary to Toronto. their faith in what they were doing.” He further noted that apartheid “saw human beings as Michael Battle is a minister, professor of made for separation, alienation, division and theology, and academic vice-president of disunity. The Bible and Christianity say human Virginia Theological Seminary. He was beings are made for fellowship, communion an assistant professor of theology at the and Koinonia.” University of the South, Tennessee, when he Here was a situation in which both Africans wrote Reconciliation: The Ubuntu Theology of and Afrikaners–“practising Christians”–were Desmond Tutu. Throughout his ministry and wedded to competing theological narratives academic career, he has focussed on Christian to justify racial violence that would ensure non-violence, human spirituality and African what each side saw as an ideal society. Battle church studies. properly points out that theological discourse in Battle lived in residence with Archbishop South Africa cannot be understood apart from Desmond Tutu in South Africa and was his the history of apartheid that the Afrikaners adjutant from 1993 to 1994. The book is the contrived to base on Christian principles of result of Battle’s studies and friendship with justice. the archbishop. It is said that he calls the Desmond Tutu intervened in this situation book a “meditation” on Tutu’s spirituality and appropriated the concept of ubuntu to and theology in their cultural context. That temper the hatreds and also to “draw in, context, of course, is the evil of apartheid that rather than alienate, nascent white resistance.” was formalized in South Africa in 1948 and Ubuntu, the plural of Bantu, means humanity. officially dismantled in 1990. Anyone who internalizes ubuntu cares about

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the deepest needs of others and faithfully identity; observes all social obligations.  combining the best of European and Tutu describes ubuntu as “hospitality, an African cultures to produce a new and open and welcoming attitude that is willing to distinct theology; share, to be generous and sharing.” For him, the solitary Christian “is a contradiction in terms.”  being strong enough to address, and The community defines the person. His life even overthrow, apartheid; and ministry gave a theological interpretation to ubuntu in order to counter “the narrative of  being “about the achievement of ab- apartheid.” The first step, as Tutu saw it, was solute dependence on God and neigh- that ubuntu “would humanize the oppressor in bours in such a way that human iden- the eyes of blacks and that a sense of common tity is discovered therein;” humanity would form.”  having little to do with Western hu- While Tutu’s resistance can be characterized manism: “Although Tutu speaks of as solidly strategic and political, his approach ubuntu in the South African context, he was theological. He proposed a “plurality does not develop it as definitely Afri- of theologies” to accommodate the different can.” understandings that African and Europeans Battle reminds us thatubuntu is a theological have of God, a plurality that would reinforce spirituality rather than a political program. “the motif of inter-dependence which is One wonders whether Battle embraced this the inalienable characteristic of the body of “theological spirituality” and transformed Christ.” Ubuntu, African-black theology, would it into a political program as the basis for his be inclusive. It could not, by definition, seek latest book, The Church Enslaved, that challenges retributive justice. the Christian church in America “to resume In Reconciliation, Battle gives a clear analysis leadership in overcoming and redressing of Archbishop Tutu’s theology of ubuntu that America’s legacy of racial segregation” in order crystallized “in the context of apartheid and its to help transform American society itself. clash of European and African cultures.” The Besides clearly elucidating ubuntu theology, African concept, ubuntu, that Battle says Tutu Reconciliation also provides an important appropriated for his own purposes, asserts, insight into Tutu’s spirituality. The two final “human community is vital for the individual’s chapters make for fascinating reading and acquisition of personhood.” A thorough contemplation. reading provides an extensive list of ubuntu’s This book should be required reading for all many meanings and possibilities: who want to destroy a racist Christianity and  “each individual’s humanity is ideally bring about “the central act of reconciliation expressed in relationship with others;” which the New Testament declares was  “a person depends on other people to achieved by God in [God’s] Son our Lord Jesus be a person;” Christ.”

 building up true interdependent com- munities defined as Christian;

 recognizing people as distinct in their

2007 Racial Justice Resource - Canadian Ecumenical Anti-Racism Network 51 For Such A Time As This – The Demand for REPARATIONS!

By Hazel Campayne manity… are a crime against humanity and should always have been so, especially Dr. Hazel Campayne is a member of the Canadian the transatlantic slave trade … Ecumenical Anti-Racism Network representing Articles 99 and 100 reiterated “acknowl- the Canadian Conference of Catholic Bishops. She edgement and profound regret” for the is also Chair of the Justice and Peace Committee at massive, the untold human suffering the Women’s Inter-Church Council of Canada and and evils, the tragic plight of millions worships at Our Lady of Lourdes in Toronto. of men, women and children caused by Originally from of African heritage, she slavery, the slave trade, the transatlan- is an educator by profession. She attended the World tic slave trade, , apartheid, Conference Against Racism in Durban South Africa genocide and past tragedies. in 2001 as a delegate of the Canadian churches. Article 100 noted: “some States have tak- Since the 2001 United Nations World Conference en the initiative to apologize and have paid Against Racism held in Durban, South Africa, reparation, where appropriate, for grave the international movement demanding and massive violations committed.” Reparations is gaining momentum and Moreover, Article 104 asserted: “We strength and has even become strident amongst strongly reaffirm that as a pressing require- some Africans on the Continent and African ment of justice that victims of human rights descendants in the Diaspora. REPARATIONS, violations …should be assured of having ac- therefore, in all the complexities of this concept, cess to justice …including the right to seek must become a crucial issue to be addressed by just and adequate reparation or satisfaction the Churches. for any damage suffered as a result ….” Background This Document, endorsed by 168 governments The United Nations World Conference Against and therefore enshrined in the United Nations Racism offered a forum for profound truth- agenda, has provided a legal foundation in telling, the acknowledgement of past and international law for advancing the claim present wrongs, challenges to impunity and the of Africans on the Continent and African call for healing relationships and reconciliation descendants in the Diaspora for reparations. It processes. is regarded as the opportunity for making giant The UN Conference was a turning point for strides forward on what has been a pressing people of African descent with the recognition issue since the 1800s or perhaps earlier. and acknowledgement of their particular Much of the early activity around situation and the fact that the legacy of the reparations has been documented, especially slave trade, slavery and colonialism can no in the United States. In 1782, the Massachusetts longer be disregarded. Emerging from this legislature granted reparations to a slave in the historic conference were a number of significant form of a $15 monthly pension, based on the Articles in the Declaration and Programme of fact that her labours had enriched her master. Action: This spearheaded movements such as the one Article 13: … slavery and the slave trade…, led by Callie House and eight Women leaders appalling traditions in the history of hu- in the USA in the 1890s, the Garvey Movement,

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the Nation of Islam, and a National Coalition Persons (GEP) comprising a number of persons for Reparations in America (N’COBRA). of international reputation was established. Congressman John Conyers has introduced The GEP included: Madame Grachel Machel, legislation to Congress calling for the U.S. Miriam Makeba, and Dudley Thompson, Government, as a moral obligation, to study Rhodes Scholar, international lawyer and the impact of slavery on Africans in the United former Foreign Minister of Jamaica. It linked States. This legislation is currently receiving with the Commission for Reparations of the wide support primarily due to the work of then Organization for African Unity (OAU). N’COBRA. Several other activist organizations The First Pan-African Conference on have been established to advance the demand. Reparations held in Abuja, , in 1993 There are ongoing lawsuits, publications, produced the Abuja Declaration which: conferences, forums, lectures, educational i) asserted that the damage sustained sessions, Million “Man” Gatherings, and by African peoples is “not a thing of the grassroots organizing. past … but painfully manifest in dam- In 1992, a group of White Supporters for aged lives of contemporary Africans Reparations in the United States set up a from Harlem to Harare, in damaged foundation and incorporation as Caucasians economies of the Black World from United for Reparations and Emancipation or to Guyana, Somalia to Suri- CURE. They established a body of written work nam” (source - #5 below); and have earned a reputation for sincerity, tenacity and passion in their reparations and ii) noted precedents for restitution – advocacy efforts. Articles include: “The Unique Germany to Jews, the USA to Japanese Responsibility of the Caucasian Christian” (two Americans; and parts) by Ferrel Winfree and “Reparations: iii) stated that it is was not intending to An Issue of Justice and Much More” by Jerry evoke guilt but responsibility and called Saltzman. on the international community to rec- On the CURE website is found this significant ognize the “unique and unprecedented statement: moral debt owed African peoples yet to We express our deep remorse for the be paid.” ongoing wrongs committed by our In July 2000, at a Conference in , people against black men, women and , launching an International Citizens children in the U.S. and throughout Campaign and Petition for Compensation for the Diaspora who are descendants of Africans and also at the World Conference enslaved Africans… We support and Against Racism in Durban, South Africa, in advocate reparations proposals put 2001 in a paper entitled: “A Global Demand for forward by black leaders, recognizing Apology and Reparation,” James , that white Americans have no part in Executive Director of Pan-African Research and deciding what is required to repair and Consulting Associates noted: “Even institutions restore the descendants of enslaved Af- such as Churches where Africans played a leading ricans individually and collectively. role in the development of Christianity also joined The first International Conference on not just in the slave trade but in making the world Reparations was held in Lagos, Nigeria, in believe that our race was cursed by God.” 1990. Two years later, a Group Of Eminent Citing a few sources for this opinion, he

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called on the Churches – not allowing their depletion or expro- i) to make a special apology, while he priation by multinationals; and acknowledged what he called “the lim- iv) memorialize all victims of this (Afri- ited apologies” made by Pope John Paul can) “Holocaust” and colonialism. II and President Bill Clinton; Since the World Conference Against Racism, ii) to prepare their own world-wide there have been many more developments. A reparations; and few are here cited:

iii) to rewrite or delete from the Bible i) UNESCO has developed a project those chapters which imply that Afri- called: Breaking The Silence: The Slave cans are inferior or cursed. Route, targeting especially educational institutions. Using the population tabulation of a United Nations Demographic Year Book, ii) Demands for reparations are being Akumu described the gravity of the African made of Britain and the European na- “Holocaust”, estimating that between 15th and tions such as those that Aristide of Haiti 19th century Africa lost nearly 400 million of made of France. her people many of them the “most virile and iii) Reparations was the focus of the 10th productive sons and daughters”, the cream of Annual Churches Lecture in 2003 in Ja- populations [quoting Dr. in his maica. book How Europe Underdeveloped Africa]. “The slave trade ravaged Black Africa like a iv) Legislators in the US Virgin Islands brush fire, wiping out images and values in one vast are in talks with Denmark, their former carnage,” opined President Leopold Senghor of colonizer. The African-Caribbean Repa- Senegal. rations Resettlement Alliance (ACRRA) Akumu observed that, despite the hopes to offer a model which“ seeks the horrific conditions endured by the slaves, at repair of the European mentality which al- Emancipation the slave owners (not the slaves lowed for the dehumanization of Africans or Africa) received compensation from the and the elevation of one race of people above British, French, Dutch, Danes, and so on. another”. While outlining the demands for Apologies and Reparations in a variety of ways from v) In 2005, in Barbados, descendants governments, churches, and commercial of Slave Owners conducted a symbolic institutions, Akumu also suggested actions for march to apologize for slavery. people of African descent: vi) A few artifacts have been restored to i) campaign to restore their culture and Ethiopia. re-educate themselves and their youth vii) While on a visit to Senega, Brazil’s about African values and heritage; President apologized for his country’s ii) work to restore Africa’s greatness, re- role in slavery. claim her position in the world as the viii) The Global African Congress of Af- founders of the first civilization; ricans on the Continent and African De- iii) use Africa’s resources judiciously scendants in the Diaspora, established

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in 2002, announced in August 2005 the 2003 recommended that “in consulta- formation of an International Repara- tion with communities of African ori- tions Commission to drive reparations gin or their descendants, the Govern- programs and activities. It will, in part, ment of Nova Scotia should re-examine complement and build upon the work the conditions of their relocation, par- of the Group of Eminent Persons cited ticularly from Africville, taking particu- above. lar account of their situation regarding human rights and economic and social ix) The United States Senate in 2005 conditions with a view to granting rep- approved a resolution to enact federal aration.” anti-lynching legislation passed de- cades ago. Many in the International Reparations Movement consider reparations as the necessary x) Some victories have been achieved in ultimate step in repairing and healing the the US. For example, the City Council in appalling damage and redressing the injustices Philadelphia passed legislation in 2006 done to Africans and African descendants, once mandating that companies that wish to these have been acknowledged. They therefore do business with the City must disclose even question the sincerity of apologies if their connection with the African Slave there is no consideration of some form of Trade. There have been setbacks – a reparation. judge, for example, in 2005 dismissed claims to reparations. But attorneys like What is this word “reparations” about? Deadria Farmer-Paellmann, who has Deriving from the word “repair”, many are made reparations for U.S. descendants the definitions. It has been defined as“the of African slaves her mission, persist. restitution or repayment by a government and/or In December 2006 she won a significant institutions of a society for crimes resulting in the victory when an Appeals Court in Chi- systemic destruction of a people.” In the book, The cago ruled that U.S. corporations could Church & Reparations, Dr. Iva Carruthers defines be guilty of consumer fraud if they reparations as a process “to repair, restore, make have not disclosed their role in financ- amends for wrongs, reconcile. To seek reparations ing slavery. is to seek justice; and the pathway to justice is from confession to reconciliation. Apology and moral, xi) In preparation for the commemora- economic, political and educational structural tive Bicentenary of the Act to End the adjustments are stops along the way” (source - #11 Slave Trade in the British Empire, the below). Church of at its general Synod “Reparations is about the payment of a debt on February 9, 2006, overwhelmingly owed; to atone for wrongdoing; to make amends; to voted to apologize to the descendants make one whole; the payment of damages; to repair of the victims of the slave trade “recog- a nation; compensation in money, land or materials nizing the damage done” to those en- for damages.” N’COBRA. slaved. Mme. Zuma of South Africa, President xii) Mr. Doudou Diène, the United Na- of the World Conference Against Racism, tions Special Rapporteur on Racism in passionately insisted: “Reparations is not about his report on his Mission to Canada in money … it is about dignity”.

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Reparations is about respect and esteem,  Reparations are a racial “shakedown” “about recapturing the history and dignity of and a “government handout”. African peoples.” It is about respect for the  Reparations are going to “divide the dignity of the human person created in God’s races” even further. Why can’t we just image and likeness. And it is about justice and leave the past alone? Can’t we just get equality. It is about repairing the damage at a along? deeper level than materially. Can one measure in monetary terms the  Slavery was evil but it does not jus- damage of this – this great suffering – tify compensation of the descendants of  the price for millions and millions of slaves. lives and their labour over centuries? But as said earlier the damage sustained by African peoples is not “a thing of the past”.  the trauma, the dehumanization, the On the other side of the debate it should be shame, the suffering, the loss of culture, noted that reparations: the loss of history, of identity, of family and community links, of spirituality, of  are not about development aid; they land? are not about charity;

 the economic, political, social and cul-  involve law and justice under Inter- tural damage to communities? national Law – where one people sub- jects another to systematized inhuman-  the persistent, pernicious and indeed ity, negating their humanity, a crime dangerous psychological and spiritual against humanity has been committed; damage? there is no statute of limitation;

 the damage done to the Continent of  are not simply a Black issue but an Africa, the cradle of civilization, where issue for all Humankind; an issue of there is evidence of the heights reached rights and of justice; by that civilization centuries before Christ’s birth with highly organized  are about restoring Africa to its right- kingdoms, institutions, centers of learn- ful place in World Civilization and a ing, great libraries, architecture, value cessation of the manipulation of Afri- systems, etc., etc., and the under-devel- can countries, the exploitation (indeed opment process it has experienced es- theft) of their resources and respect for pecially since the 15th century. their independence; and Some opponents to reparations (in the U.S.)  are about honestly facing the question contend: of Debt – Who really owes whom?  Slavery happened a long time ago … Reparations are therefore about what, in why should “I” pay for something that Swahili, is called amani: neither I nor my family members par- Healing and Repairing ticipated in? Restoring and Reconciling  My family came to the U.S. after slav- ery. We were not even in the country. Justice, Human Rights, Equity, Peace

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Transformation of Relationships racism, not only racism elsewhere … to face their Reparations are the path that leads towards own past –in the present – in relation to their own reconciliation and transforming our people – Indigenous Peoples, African-descendants relationships on this Planet. The basic steps … others.” ought to include: acknowledgement of the truth, The process towards Reparation and confession/repentance/apology, restitution/ Reconciliation is guided by the Gospel reparation (and some of the various ways cited imperative: c/f Luke 19: 8; Matthew 5:23-24; above) reconciliation. and Matthew 22: 34-40. Is this not the call and The United Nations Declaration has challenge to the Churches and Church-related provided the legal foundation and the issue organizations? The World Council of Churches is being addressed through legal, legislative, recognizes: “Reparation and restitution as moral research and conceptual terms. For Such A Time obligations are part of the transformative justice As This the moral foundation for advancing process which does not allow for easy solutions.” the claim for Reparations is urgently needed. The call and challenge to Churches is to Should that not be the challenge for persons of engage in truth-telling as they face their own faith individually and collectively? Churches past and the damage and injustices done to have a vital role to play since, as an essentially Africans and African descendants. A Statement spiritual people, Africans have experienced of the Executive Committee of the World damage at the very core of their being and Council of Churches in 1999 sees the challenge identity, at a deep spiritual level. The Churches facing the Ecumenical Movement with regards cannot deny their “complicity, omission and to Africa in the early decades of the twenty- commission”. first century as: The Statement of the Eumenical Caucus The search for what it takes to right at the World Conference Against Racism the wrongs of the previous century, expressed commitment and called upon and millennium. In this respect several churches to, “address the issue of reparations as characteristics are relevant: repentance, a way of addressing the wrongs done, and to be forgiveness, reparations, reconciliation clear that the trans-Saharan and the transoceanic- and healing. Atlantic, Pacific and Indian slave trade and all forms This is crucial for Africa. Violation of of slavery constitute crimes against humanity.” dignity of the African people must be The World Council of Churches: addressed and redressed. This should Attentive to the impetus provided by the be the case for Africans both on the UN’s World Conference Against Racism and Continent and in the Diaspora. In both the “raging debate” engendered around the situations, the African people continue Issues raised, the conversation of the Central to live with wounded and compro- Committee of World Council of Churches about mised dignity. its programme On Being Church – Overcoming It is at the same time a problem of im- Racism Today resulted in the concept and punity. Reparations do not only have process of transformative justice. A bold call to only to assume material dimensions. churches has been issued not only to “continue Violation of dignity is not only a justice their advocacy and solidarity” work but also “for question, it is a deeply theological one. more commitment from Churches to face their own That makes it imperative for the ecu-

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menical movement to accompany the Personal Perspectives on Reparations African people in their attempt to deal Perspective #1 with the legacy of domination and all In 2006 Omega Bula, Executive Minister, Justice its derivatives. Global and Ecumenical Relations of the United Church of Canada, presented this paper at In this respect racism in the twenty-first the Ninth Assembly of the World Council of century should be considered in a new Churches in Porto Algré, Brazil, at a workshop light …(Journey of Hope, p. 151) with Dr. Hazel Campayne entitled: “Repairing Action Now is the call and challenge, to repair, the Damage, Redressing the Injustice! What to heal, to restore God’s original intention for does the Lord Require of Us?” Micah 6:8 Creation, for humanity. But this must and ought In the Introduction, Omega shared her only to be done in dialogue with Africans and personal experiences of colonization. These African descendants. included remarks on reparations. Reparations to former colonized peoples in Africa and African descendants in the Diaspora is not all about money. (Reparations refers to the act of Sources repairing, making amends, offering expiation, 1. Paper - The World Council of Churches on Transformative or giving satisfaction for wrong doing or Justice, 2004. 2. UN World Coference Against Racism, Racial Discrimination, injury.) Making reparation is about restoring Xenophobia and Related Intolerance – Declaration and dignity and God-given ubuntu (personhood). It Programme of Action, 2002. is about truth-telling and acknowledgement of 3. The Abuja Declaration. A Declaration of the First Pan-African the injustice and violation of human rights done Conference on Reparations, April 27 -29 ,1993. Abuja, Nigeria. 4. FACTS on Reparations to Africans and Africans in the Diaspora to the victims/survivors. It is about working to prepared by the Group of Eminent Persons on Reparations. end impunity, power and privilege enjoyed 5. “Africans – A Race in Quest for its Redemption and Restoration by the perpetrators of the injustice. It is about of its Dignity and Respect. A Global Demand for Apology and working toward healing and reconciliation. Reparation.” Paper presented at a Conference launching the International Citizens Campaign and petition for Compensation for Africa. YMCA July, 15, 2000. Nairobi, Kenya. I was born in Northern Rhodesia, which is one 6. Lectures by Professor Raymond Winbush and Lawyer David of the countries that formed the Federation of Comissiong (2004 and 2005) and various related e-mails from Rhodesia and Nyasaland. The two Rhodesias other individuals. 7. Transformative Justice: Being Church and Overcoming Racism. were named after Cecil Rhodes who apparently Resource Guide. World Council of Churches, 2004. discovered us and bought the land from the 8. Letter by Rev. Dr. Samuel Kobia, General Secretary, World chiefs of the time. We were part of the British Council of Churches. Geneva, August 2004. Empire and the British Commonwealth. 9. Statement of the Ecumenical Caucus at the World Conference Against Racism, 2001. I was 16 years old when we gained our 10. Journey of Hope: Towards a New Ecumenical Africa By political independence. We became Zambia; Nicholas Otieno with Hugh McCullum. WCC 2005. Southern Rhodesia became Zimbabwe; and 11. Commission on Human Rights: Racism, Racial Discrimination, Nyasaland became Malawi. So I was born Xenophobia and all forms of Discrimination. Report by Mr. Doudou Diène, Special Rapporteur on contemporary forms and raised in a colonial context. I know about of racism, racial discrimination, xenophobia and related growing up learning that I am an inferior intolerance. Mission to Canada: http://www.ohchr.org/english/ human being, who needed to be modernized. issues/racism/rapporteur/visits.htm. Scroll down to Canada I know about segregation when black kids and (2003). white kids could not live, play or go to school

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together. I know about an Uncle who worked Theological reflection: resourcing the journey in the copper mines, living in a one-room A key element the church can offer is one house where he was not allowed to bring his that will enable us to discern the direction family. I know about the church’s role in racism toward which God’s justice is pointing, and segregation, because I went to a residential through a submission of our experiences as school run by the church where I suffered individuals and communities called to be racism and racial discrimination. We were the church, to ongoing theological reflection; never to speak about the truth of these realities, theological reflection which engages in a post- we were to remain silent and be truly grateful colonial analysis of domination, exploitation, that we were getting an education – a Bantu cultural hegemony, and the use of unequal education [identity, self esteem, devaluing of access to economic power and resources in culture and knowledge etc.] the maintenance of ; theological Northern Rhodesia, like any other colony, reflection that affirms human beings as created was important to the British only for its land in the image of God and challenges patterns of and the minerals underneath it. Rural areas thought, beliefs, concepts, and racist language were depopulated to work in the mines. in our hymns and prayers, which continuously The lands left behind were taken over by negate people of colour. white farmers and the colonial government. The current extreme economic problems Solidarity and Accountability and social imbalances faced by Zambians has Advocating for reparations is not merely its roots in the colonization history of that objecting to what is wrong, but working for country. Today, we only look at the current/ what is right. We shall know what is right by recent events and resist addressing the wrongs seeking to understand the situation from the and harm caused to the people and the country perspective of those who have suffered injustice. as a result of colonization. The church is challenged to be in solidarity Why is reparation a question for the church with – which means being accountable to to address? – those who have suffered the oppression The question of reparation is not only a caused by colonization and slavery … to watch moral issue but a justice question. We are out for the unintended re-victimization and called as church to seek justice and resist evil. marginalization of the already excluded and The church can offer a vision of reconciliation oppressed. This requires a church committed to which calls for truth-telling. By truth-telling, working for institutional change from within, the church will discover its own complicity in through leadership training at every level of the sin of colonization and slavery. the church, equipping and empowering the The church needs to struggle with the faithful to participate in systemic change and question of racism as a sin … challenge the transformation. ideology of racism and acknowledge the churches’ role in the taking into slavery and Healing and Reconciliation colonization of African peoples that manifested Reconciliation is for me the great message of this racism. Racism is a sin. It violates God’s the gospel (Romans: 5-11) Through the cross he desire for humanity. reconciled us to himself. He justifies us by grace, frees us from sin, transforms us and restores us to his friendship through forgiveness. In

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feminist theology, the word healing is found tell them it was no disgrace in Tennessee to in the overcoming of duality and dichotomy, belong to Colonel Anderson. Many darkeys the most basic being the “them” and “us”. This would have been proud, as I used to be, to call played out in terms of gender, race, social class, you master. Now if you will write and say what domination, sexual orientation, etc. [Russell wages you will give me, I will be better able to and Clarkson, 1996, pp. 137). Healing is defined decide whether it would be to my advantage to in terms of exclusivity and recognition of, and move back again. respect for, pluralism, diversity, difference and As to my freedom, which you say I can understanding. These aspects are not only have, there is nothing to be gained on that personal, they are interpersonal and global. score, as I got my free papers in 1864 from the The church can play a critical role. Provost-Marshal-General of the Department of Nashville. Mandy says she would be afraid Jourdan Anderson: An ex-slave writes in 1865 to go back without some proof that you were to his former master disposed to treat us justly and kindly; and we Perspective #2 have concluded to test your sincerity by asking The demand for reparations in all the complexity of you to send our wages for the time we served what that word means and what it brings are here you … I served you faithfully for thirty-two reflected in this letter, published inThe “ Freedmen’s years, and Mandy twenty years. At twenty- Book”, a collection of African-American writings five dollars a month for me, and two dollars a compiled by the abolitionist Lydia Maria Child in week for Mandy, our earnings would amount 1865. The letter is a response to a slave owner who to eleven thousand six hundred and eighty has written to his former slave at the war’s end, dollars. Add to this the interest for the time our asking him to return to work in Tennessee. wages have been kept back, and deduct what you paid for our clothing, and three doctor’s To my old Master, Colonel P.H. Anderson, Big visits to me, and pulling a tooth for Mandy, and Spring, Tennessee. the balance will show what we are in justice entitled to. Sir, I got your letter, and was glad to find that Please send the money to Adams’s Express, you had not forgotten Jourdan, and that you in care of V. Winters, Esq., Dayton, Ohio. If you wanted me to come back and live with you fail to pay for faithful labours in the past, we again, promising to do better for me than can have little faith in your promises in the anybody else. future. We trust the good Maker has opened I want to know particularly what the good your eyes. chance is you propose to give me. I am doing To the wrongs which you and your fathers tolerably well here. I get twenty-five dollars have done to me and my fathers, in making us a month, with victuals and clothing; have a toil for you for generations without recompense comfortable home for Mandy - the folks call her … Surely there will be a day of reckoning for Mrs. Anderson - and the children - Milly, Jane, those who defraud the labourer of his hire. In and Grundy - go to school and are learning answering this letter, please state if there would well … We are kindly treated. Sometimes we be any safety for my Milly and Jane, who are overhear others saying, “Them colored people now grown up, and both good looking girls … were slaves” down in Tennessee. The children I would rather stay here and starve - and die, feel hurt when they hear such remarks; but I if it come to that - than have my girls brought

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to shame by the violence and wickedness of were shooting at me. the young masters. You will also please state if there has been any schools opened for coloured From your old servant, children in your neighbourhood. The great Jourdan Anderson. desire of my life now is to give my children an education, and have them form virtuous From a lecture: “Reparations: Not What is habits. Given, but What is Owed” by Raymond A. Say howdy to George Carter, and thank Winbush, Fisk University. him from taking the pistol from you when you

Pope John Paul II addresses issues of slavery

In Cameroon (1985) Having reminded his listeners that Christianity defends freedom and the inalienable rights of persons, John Paul II said, “In the course of history, men belonging to Christian nations unfortunately have not always acted in this way and we ask forgiveness from our African brothers who have suffered so much; for example, because of the salve trade. Nevertheless, the Gospel continues to make its unequivocal appeal.”

To the people on the island of Gorée, Senegal (1992) “From this African shrine of Black sorrow, we implore heaven’s forgiveness. We pray that in the future Christ’s disciples will be totally faithful to the observance of the commandment of fraternal love which the Master left us. … We pray that the scourge of slavery and its effects may disappear forever. … We must equally oppose new, often insidious forms of slavery, such as organized prostitution, which shamefully takes advantage of the poverty of the people of the Third World.”

References Accotoli, Luigi (translated by Jordan Aumann,OP). When a Pope Asks Forgiveness: the mea culpa’s of John Paul II. Boston: Pauline Books & Media. 1998

Vatican web site: http://www.vatican.va/phome_en.htm

2007 Racial Justice Resource - Canadian Ecumenical Anti-Racism Network 61 Modern Slavery

Millions of men, women and children around the world are still forced to lead lives as slaves. Although this exploitation is often not called slavery, the conditions are the same. People are sold like objects, forced to work for little or no pay and are at the mercy of their employers. Slavery exists today despite the fact that it is banned in most of the countries where it is practiced. It is also prohibited by the 1948 Universal Declaration of Human Rights and the 1956 UN Supplementary Convention on the Abolition of Slavery, the Slave Trade and Institutions and Practices Similar to Slavery.

Characteristics of slavery Common characteristics distinguish slavery from one area to another for the purpose of from other human rights violations and are forcing them into slavery conditions. Traffickers established in international law. A slave is: use violence, coercion and deception to take • forced to work–through mental or people away from their homes and families physical threat; and force them to work against their will. People are trafficked both between countries • owned or controlled by an ‘employ- and within their own country. er’, usually through mental or physical The trafficking of people is a rapidly abuse or threatened abuse; growing global problem that affects countries and families on every continent. Those • dehumanized, treated as a commod- trafficked may be forced to work as domestics, ity or bought and sold as ‘property’; in prostitution, as labourers and in many other • physically constrained or has restric- industries. tions placed on her/his freedom of Because of its hidden nature, it is impossible movement. to measure accurately the numbers of Bonded labour affects millions of people people trafficked. The International Labour around the world. People become bonded Organization estimates that over 2.4 million labourers by taking or being tricked into taking people have been trafficked. a loan for as little as the cost of medicine for a Child labour affects an estimated 179 sick child. To repay the debt, many are forced million children around the world in work that to work long hours, seven days a week, up to is harmful to their health and welfare. At the 365 days a year. They receive basic food and most extreme end of the spectrum, 8.4 million shelter as ‘payment’ for their work, but may children are estimated to be victims of slavery, never pay off the loan, which can be passed trafficking, debt bondage and other forms of down for generations. forced labour, forced recruitment for armed Trafficking involves the transport and/or conflict, prostitution, pornography and other trade of people–women, children and men– illicit activities.

Excerpted from Set All Free: Act to End Slavery, a project of Churches Together in England. www. setallfree.net/modern_slavery.html

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