Three Major Ideas Supporting Africa Reparations

by Leila Dunde from Angola

After reading The African Holocaust: Should Europe Pay Reparations to Africa for Colonialism and Slavery? by Ryan M. Spitzer, I found three major ideas that stand out and remain deeply relevant to African societies today, especially in Angola.

First, the author highlights that slavery and colonialism are not just historical facts, but wounds that still shape Africa’s reality. He notes that while Europeans often treat slavery as a closed chapter, for Africans it is a living memory of oppression, exploitation, and humiliation. I see this clearly in Angola, where colonialism drained our resources and fractured our social systems. Even after independence, the scars are visible in poverty, inequality, and dependency on external powers. The past cannot be brushed aside because it lives in the present.

Second, Spitzer stresses that international law and moral ideals evolve with time, and these shifts can open possibilities for reparations. The Holocaust reparations for Jewish victims, for example, were rooted not only in law but in global moral outrage. He argues that Africa can similarly claim reparations if the international community recognizes slavery and colonialism as crimes against humanity. In Angola, where oil and diamonds have long been exploited by foreign interests, this resonates. Reparations, even in the form of debt cancellation or resource justice, could empower Angolans to build sustainable development instead of serving as a source of wealth for others.

Third, the author cautions that the real goal should not simply be compensation but lasting peace and reconciliation. He warns that reparations pursued only through legal battles could deepen resentment, whereas a broader political and moral approach might bring healing. This lesson is valuable for Angola. Our own post-civil war reconciliation shows how fragile peace is when grievances are ignored. True justice must address both material loss and human dignity, otherwise the cycle of anger and mistrust continues.

Reflecting on these ideas, I believe reparations are not only about money but about recognition and empowerment. For Angola, reparations could mean stronger investment in education, healthcare, and rebuilding war-torn communities. More importantly, it would mean Europe admitting the lasting harm of colonialism. Yet, we also need to look inward: corruption and weak governance in Angola today continue to betray the sacrifices of our ancestors. Reparations, therefore, should be matched with accountability at home.

In conclusion, Spitzer’s essay reminds us that reparations are about memory, law, and peace. For Angola, this means remembering our painful past, demanding fairness in the global order, but also ensuring that the future we build is just, united, and free from both foreign exploitation and internal misrule.