Presumably the commission would consider those factors, yes.
As to your first point, Coates gives Chicago as an example of a "less significant reparations program." This includes a permanent change to how they teach history, which he regarded as being crucial.
Another example is a change in criminal-justice policy.
Both of these (I have good reason to believe) would improve the community and be sustainable, yes.
I don't see anything in the essay which can be considered a "continual welfare program", so I don't know what you refer to. The proposed compensations are all "for specific acts" of legalized discrimination.
Your second comment appears needlessly binary. Coates gives an example of Jewish reparations in Israel after the WWII. Those reparations did not solve anti-Semitism. Then again, the narratives did not "continue unabated."
Since neither of your two outcomes happened, if I interpret your argument to mean that those are the only two acceptable outcomes, then are you suggesting that those Jews should not have received reparations? If not, then I don't know how to interpret your question in the context of reparations for slavery and legalized discrimination.
As to your first point, Coates gives Chicago as an example of a "less significant reparations program." This includes a permanent change to how they teach history, which he regarded as being crucial.
Another example is a change in criminal-justice policy.
Both of these (I have good reason to believe) would improve the community and be sustainable, yes.
I don't see anything in the essay which can be considered a "continual welfare program", so I don't know what you refer to. The proposed compensations are all "for specific acts" of legalized discrimination.
Your second comment appears needlessly binary. Coates gives an example of Jewish reparations in Israel after the WWII. Those reparations did not solve anti-Semitism. Then again, the narratives did not "continue unabated."
Since neither of your two outcomes happened, if I interpret your argument to mean that those are the only two acceptable outcomes, then are you suggesting that those Jews should not have received reparations? If not, then I don't know how to interpret your question in the context of reparations for slavery and legalized discrimination.