At the end of your sermon, you do a “benediction” section, in which you talk about making reparations on the local and individual level: donating to groups like the United Negro College Fund or a scholarship program, but also, to cite your example from the book, paying “the black person who cuts your grass double what you might ordinarily pay.” That gave me pause!Good! I used to say in church, “If the sermon ain’t making you a little bit uncomfortable, it ain’t effective.” Look, if it doesn’t cost you anything, you’re not really engaging in change; you’re engaging in convenience. You’re engaged in the overflow. I’m asking you to do stuff you wouldn’t ordinarily do. I’m asking you to think more seriously and strategically about why you possess what you possess.I agree with reparations, but maybe this is my white privilege speaking: I can’t imagine actually doing that.That is what I meant by an I.R.A.: an individual reparations account. You ain’t got to ask the government, you don’t have to ask your local politician — this is what you, an individual, conscientious, “woke” citizen can do.
The problem with this argument is that not all white people are descended from slave holders and even of those that are, many if not most, did not receive their "money batons" from their ancestors.