![]() ![]() ![]() The deferral of reparations, though, is not only strategic but part of the imperial onto-epistemological order that makes victims’ descendants who are asking for reparations appear to turn toward the past, while perpetrators’ descendants congratulate themselves on looking forward to the future. When in May 1969, James Forman interrupted the Sunday morning communion at New York’s Riverside Church in order to read a few demands from the “Black Manifesto,” he ended with a comment on temporality, stating, “Our patience is thin, time is running out we have been slaves too long.” ![]() Responses mostly focus on how to quell claimants’ urgency and buy the time necessary for these demands to appear again as if they come after the violence. Every once in a while, like a seasonal phenomenon, responses have to be given about reparations claims, as if they’re a ticking bomb to be defused. ![]()
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