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Reparations for slavery applies the UN reparations framework to the human rights violations of U.S. chattel slavery and its legacies for victims of slavery and/or their descendants. There are concepts for reparations in legal philosophy and reparations in transitional justice. Reparations can take many forms, including practical and financial ...
Reparations (transitional justice), measures taken by the state to redress gross and systematic violations of human rights law or humanitarian law; Reparations for slavery, proposed compensation for the Atlantic slave trade, to assist the descendants of enslaved peoples Reparations for slavery in the United States
Reparations are broadly understood as compensation given for an abuse or injury. [1] The colloquial meaning of reparations has changed substantively over the last century. In the early 1900s, reparations were interstate exchanges (see war reparations) that were punitive mechanisms determined by treaty and paid by the surrendering side of a conflict, such as the World War I reparations paid by ...
The principle of reparation dates back to the lex talionis of Hebrew Scripture. Anglo-Saxon courts in England before the Norman conquest also contained this principle. Under the English legal system judges must consider making a compensation order as part of the sentence for a crime.
Other cases of reparations, such as to the Jewish people who survived the Holocaust or the Native Americans in the United States, are very different in the way that it is much easier to identify the group who should receive them, and the reparations were paid more quickly than in the case of reparations for slavery.
The Reparation Commission, also Inter-Allied Reparation Commission (sometimes "Reparations Commission"), was established by the Treaty of Versailles to determine the level of World War I reparations which Germany should pay the victorious Allies. [1]
According to Thomas Slater, writing in the Catholic Encyclopedia, reparation is a theological concept closely connected with those of atonement and satisfaction.Although God could have chosen to condone the sins of humanity, in divine providence, he instead judged it better to demand satisfaction through reparation and penance for sins of humanity.
The first part of the conference, which met from 6 to 31 August 1929 in The Hague, showed that British-French solidarity on the reparations question had broken down.The British Chancellor of the Exchequer, Labour Party politician Philip Snowden, made three demands: deliveries in kind (such as coal) that affected British trade negatively would have to be limited; Britain would be entitled to a ...