Search All Winners

Prancing down the building’s stairs, Hui concentrated again on the boy who had stopped returning her calls. Acknowledging another’s pain obscured one’s own. Hui wasn’t ready yet to accept that. From the window, Meng watched her granddaughter walk up the tree-lined street. The old woman’s longing was like that of a child, featuring prominently in her eyes, which captured that spirit from her youth. It would have been easy for anyone to picture what she had looked like back then, if anyone had been there.

There are the trash eaters: there are the diamond eaters. The diamond eaters are biblical; the trash eaters only so much in that they are lepers. I am on the side of the trash eaters, though I have eaten so many diamonds they are now poking through my skin. Everyone tries to figure out how to overcome the embarrassment of existing.

Gil Scott-Heron has a beautiful song I wish Ta-Nehisi Coates and all of us would listen to again. It’s called “Who Will Pay Reparations on My Soul?” The title is also the refrain, but the force of the rhetorical question lies in its pithy yoking of materialism and slave capitalism to a logic that transcends the material. This is also the crux of my dissent: What can reparations mean when the damage cannot be accounted for in the only system of accounting that a society recognizes? Part of the work here is thinking about the value of human life differently. This becomes obvious when commentators—including Coates—get caught up trying to tabulate the extraordinary value of slaves held in bondage (don’t forget to convert to today’s dollars!). It shouldn’t be hard to see that doing so yields to a mentality that is itself at the root of slavery as an institution: human beings cannot and should not be quantified, monetized, valued in dollar amounts. There can be no refund check for slavery. But that doesn’t mean the question of injury evaporates, so let us ask a harder question: Who will pay reparations on my soul?

Black American music has always insisted upon soul, the value of the human spirit, and its unquenchable yearnings. It’s a value that explicitly refuses material boundaries or limitations. You hear it encoded emblematically in the old spirituals. Black voices steal away to freedom. They go to the river. They fly away. Something is owed.

You know it too! … The charm of funerals in the rain,

the special effects men with their hoses well aimed,

huge drops exploding on

classically beautiful

black umbrellas.

You know them, -

the houses like fat vegetables

stuffed with old lace, ceramics, silverware, dust –

secure as bank vaults.

                                    Who will inherit?

Vittorio is dining with

that Chinese actress again…

Will the kingdom be divided?

Who will keep

the chandeliers in good repair

and tend the lists of public enemies?

To miss my life in Kabul is to tongue 
pears laced with needles. I had no life
in Kabul. How, then, can I trust my mind’s long corridor,
its longing for before? I have a faint depression
polluting my heart, sings the lake. That there is music 
in everything if you tune into it
devastates me. Even trauma sounds like Traum, 
the German word for dream. 

“He has something of mine,” the man said.

With that, she turned to look at him. “Who are you?” she finally demanded. “Sergio called me to come pick him up, not you.”

“You don’t know me?” His voice pitched higher, edging toward frustration, maybe anger. “You don’t know who I am?”

“No,” she finally said. “I don’t.”

“He’s got my heart,” the man said, melodramatically holding his hands across his chest, but he sneered a bit when he said it. “He’s got a lot of things I want back.”

Copyright © 2006 by Manuel Muñoz. By permission of Stuart Bernstein Representation for Artists, New York, NY and protected by the Copyright Laws of the United States. All rights reserved.  The printing, copying, redistribution, or retransmission of this Content without express permission is prohibited.