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I went to visit Grandma and Ralph for a week right after having learned how to whistle. I whistled at all times, with dedication and complete concentration. When I was asked a question I whistled the answer, I whistled along with people as they talked, I whistled the answer while I worked, I whistled while I played. Eventually they made a rule that whistling was forbidden in their house.

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.

so mama said no running, afraid
for me: shriveled lansones, sickly.

threat of skinned shins. cherry
glow of lola’s clove cigarettes,

smoke plumes sealing my throat.
or on my cheeks, plum rashes

blooming from playing in witchwillow.
these days, I don’t run much.

but I was only seven when I broke
a girl’s front teeth. 

I decided the caterpillar was too stupid to live. I put it into the carabid beetle’s container. The caterpillar was much larger, but it had no means of defense. The carabid sliced into it and lapped at its leaking blood. Because the caterpillar was so big, the carabid had to repeat his attack eight or ten times. The caterpillar crawled away frantically for the first few wounds, but it was so slow that its movements hardly inconvenienced the beetle drinking from its bleeding flank. After ten minutes or so the caterpillar lay still. Its jade flesh turned black as the beetle chewed and drained it.

There was a space across which you and your shadow, pacing,

        broke,

and around you pockets of shadow, sucking, shutting.

        By now the talk had changed.

There was a liquid of wall and stove and space-behind-the-stove.

        And x where the mirror had been.

And x where the window had been.

       And x where my hand slid over the tabletop breaking a glass.

There were shadows in the shadows, and in there were cuts.