Namibia Seeks German Aid for Genocide Reparations

RonSwanson said:
Bought from genocidal maniacs, don't forget, and why would you need commercial ownership of a language to ban it?
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Wouldn't that amount to marginalisation of part of the population? Also, what would the reasons for banning their products be?
 
konfab said:
It is critically important.
Elsewise you are going to end up making people who had nothing to do with the act pay money to people who were never affected by that. Although I can see why that isn't a problem for someone who thinks that theft is a moral virtue.
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You're confused. Just because a person didn't have anything to do with the 'act' doesn't mean they are not still benefiting from the act, either as individuals or societies. If the benefit still has influence, to the detriment of others, then a case can be made for reparations. Likewise, the whole point of reparations is to pay back to people who specifically are affected by past actions. If nobody is around who is affected then reparations are not due to anyone. Paying reparations is based on the facts that some people, or societies, are still benefiting from actions taken in the past, to the detriment of others. That's what reparations is about.
When you talk about "someone who thinks that theft is a moral virtue" are you referring to capitalists in general or someone specific?
 
C4Cat said:
You're confused. Just because a person didn't have anything to do with the 'act' doesn't mean they are not still benefiting from the act, either as individuals or societies. If the benefit still has influence, to the detriment of others, then a case can be made for reparations. Likewise, the whole point of reparations is to pay back to people who specifically are affected by past actions. If nobody is around who is affected then reparations are not due to anyone. Paying reparations is based on the facts that some people, or societies, are still benefiting from actions taken in the past, to the detriment of others. That's what reparations is about.
When you talk about "someone who thinks that theft is a moral virtue" are you referring to capitalists in general or someone specific?
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Great! Then I can claim compensation from the ANC government who is deliberately excluding me from employment opportunities. As a pale-male, of course, despite my vast experience and qualifications.
 
C4Cat said:
You're confused. Just because a person didn't have anything to do with the 'act' doesn't mean they are not still benefiting from the act, either as individuals or societies. If the benefit still has influence, to the detriment of others, then a case can be made for reparations. Likewise, the whole point of reparations is to pay back to people who specifically are affected by past actions. If nobody is around who is affected then reparations are not due to anyone. Paying reparations is based on the facts that some people, or societies, are still benefiting from actions taken in the past, to the detriment of others. That's what reparations is about.
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Consider this:
If a Muslim society bombs another society, they obviously benefit from it as they gain an ideological benefit from it. Which means it is perfectly fine for anyone whose family has been killed by an Islamic terrorist to claim reparations from any Muslim they come across

That is your argument for reparations applied to the chosen people. Of course, they are the chosen people, so of course they cannot pay reparations for something they didn't do. But those horrible white people who simply share the same skin colour? Well open the chequebook.

C4Cat said:
When you talk about "someone who thinks that theft is a moral virtue" are you referring to capitalists in general or someone specific?
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In what way is capitalism equivalent to theft when one of the key principles is the idea private property? Let me guess, you think it is theft when Intel has the audacity to charge you money to have one of its CPUs?

The whole act of reparations based on collective guilt is no different than theft
 
C4Cat said:
You're confused. Just because a person didn't have anything to do with the 'act' doesn't mean they are not still benefiting from the act, either as individuals or societies. If the benefit still has influence, to the detriment of others, then a case can be made for reparations. Likewise, the whole point of reparations is to pay back to people who specifically are affected by past actions. If nobody is around who is affected then reparations are not due to anyone. Paying reparations is based on the facts that some people, or societies, are still benefiting from actions taken in the past, to the detriment of others. That's what reparations is about.
When you talk about "someone who thinks that theft is a moral virtue" are you referring to capitalists in general or someone specific?
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Translation.
Gimme, gimme, gimme, ...
 
C4Cat said:
You're confused. Just because a person didn't have anything to do with the 'act' doesn't mean they are not still benefiting from the act, either as individuals or societies. If the benefit still has influence, to the detriment of others, then a case can be made for reparations. Likewise, the whole point of reparations is to pay back to people who specifically are affected by past actions. If nobody is around who is affected then reparations are not due to anyone. Paying reparations is based on the facts that some people, or societies, are still benefiting from actions taken in the past, to the detriment of others. That's what reparations is about.
When you talk about "someone who thinks that theft is a moral virtue" are you referring to capitalists in general or someone specific?
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Racism above and the perpetrator does not even realize it.
 
C4Cat said:
You're confused. Just because a person didn't have anything to do with the 'act' doesn't mean they are not still benefiting from the act, either as individuals or societies. If the benefit still has influence, to the detriment of others, then a case can be made for reparations. Likewise, the whole point of reparations is to pay back to people who specifically are affected by past actions. If nobody is around who is affected then reparations are not due to anyone. Paying reparations is based on the facts that some people, or societies, are still benefiting from actions taken in the past, to the detriment of others. That's what reparations is about.
When you talk about "someone who thinks that theft is a moral virtue" are you referring to capitalists in general or someone specific?
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Excellent points.
We were just discussing in the Kamala Harris thread, that she should pay reparations for what her family did.
It helped her become a VP nominee.
 
Ponderer said:
Don't forget (among other tribes) the Zulu's.
Surely they must then also pay reparations.
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For doing what? Are you suggesting the UK pay reparations as well? In war, there are rules whereas genocide has no rules.
 
Supervan II said:
Great! Then I can claim compensation from the ANC government who is deliberately excluding me from employment opportunities. As a pale-male, of course, despite my vast experience and qualifications.
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How long have you been unemployed and can you prove it's specifically because of your race? What industry are you in? I would be surprised if you can't find employment despite your vast experience and qualifications, given that unemployment among white South Africans is less than 10% (though that might have changed since covid), very low unemployment figures compared to the country as a whole (over 40% iirc). It would be hard to make a case that your skin colour alone is hindering your job prospects.
 
C4Cat said:
How long have you been unemployed and can you prove it's specifically because of your race? What industry are you in? I would be surprised if you can't find employment despite your vast experience and qualifications, given that unemployment among white South Africans is less than 10% (though that might have changed since covid), very low unemployment figures compared to the country as a whole (over 40% iirc). It would be hard to make a case that your skin colour alone is hindering your job prospects.
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backstreetboy said:
View attachment 892208
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You clearly don’t understand how it works. White people don’t have jobs but neither do black people. You don’t get job! You don’t get a job! NOBODY GETSSS A JOOOOBBBB.

images
 
konfab said:
Consider this:
If a Muslim society bombs another society, they obviously benefit from it as they gain an ideological benefit from it. Which means it is perfectly fine for anyone whose family has been killed by an Islamic terrorist to claim reparations from any Muslim they come across

That is your argument for reparations applied to the chosen people. Of course, they are the chosen people, so of course they cannot pay reparations for something they didn't do. But those horrible white people who simply share the same skin colour? Well open the chequebook.
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What the **** are "ideological" benefits? C'mon man, we're talking tangible material benefits including wealth, property education
konfab said:
In what way is capitalism equivalent to theft when one of the key principles is the idea private property? Let me guess, you think it is theft when Intel has the audacity to charge you money to have one of its CPUs?

The whole act of reparations based on collective guilt is no different than theft
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La propriété, c'est le vol!

The first man who, having enclosed a piece of ground, bethought himself of saying 'This is mine', and found people simple enough to believe him, was the real founder of civil society. From how many crimes, wars, and murders, from how many horrors and misfortunes might not any one have saved mankind, by pulling up the stakes, or filling up the ditch, and crying to his fellows: Beware of listening to this impostor; you are undone if you once forget that the fruits of the earth belong to us all, and the earth itself to nobody.
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Jean-Jacques Rousseau
 
C4Cat said:
You're confused. Just because a person didn't have anything to do with the 'act' doesn't mean they are not still benefiting from the act, either as individuals or societies. If the benefit still has influence, to the detriment of others, then a case can be made for reparations. Likewise, the whole point of reparations is to pay back to people who specifically are affected by past actions. If nobody is around who is affected then reparations are not due to anyone. Paying reparations is based on the facts that some people, or societies, are still benefiting from actions taken in the past, to the detriment of others. That's what reparations is about.
When you talk about "someone who thinks that theft is a moral virtue" are you referring to capitalists in general or someone specific?
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You're insane.

How far back do we need to look historically for all these reparations? Till we end up looking who took who's sick in the Stone Age?
 
Moosedrool said:
You're insane.

How far back do we need to look historically for all these reparations? Till we end up looking who took who's sick in the Stone Age?
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I'm not sure why the sentance "If the benefit still has influence, to the detriment of others, then a case can be made for reparations." is so hard to understand.
 
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