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LULU: Mr. Marcus, I didn’t even want to waste your time. Pride and Prejudice is not a book that makes for a teleplay.

MARTIN: Philco’s killing us with the class acts.

LULU: There’s more to classy material than rich people in mansions talking in high-class accents. There are stories to tell about the little guy, an American guy, and the contributions they make; or even fail to make. You see a bum on the street, or a woman yelling at her kids after working in a factory all day, but to really understand what causes that behavior… Each of these people had goals; they had dreams; they had disappointments. TV can get inside that, can get close, and be honest about it. That’s what’s classy.

MARTIN: So no more period pieces?

LULU: If they’re topical.

MARTIN: Pride and prejudice: sounds topical.

LULU: It’s about marriage. Today’s audience has more on their mind than who marries who.

Still behind him was that damn coyote. A determined critter, he was. He hadn’t caught sight of him for at least an hour, but he felt his presence out there. At first he had feared him. Now he didn’t. If circumstances were different he might have welcomed the company of a coyote on a lonely walk on a snowy night. At best, the coyote’s presence was disconcerting. He was puzzled. Why would a coyote be so determined? Poor animal. It had been such a hard winter for man and beast.

Alone in a London museum, I saw a watercolor of twin

      flames, one black, one a gauzy red,

only to learn the title is Boats at Sea. It's like how

      sometimes I forget you're gone.

But it's not like that, is it? Not at all. When in this world

      similes carry us nowhere.

And now I see again the boy pelting through those galleries

a boy not you, a flash of red, red, chasing, or being chased—

Or did I invent him? Mischief companion. Brother.

      Listen to me

plead for your life though even in the dream I know you're

      already dead.

How do I insure my desire for grief is never satisfied? Was

      Priam's ever?

I tell my friend, I want the page itself to burn.

By the end of the day, Ji-ho had moved things around, managing, even, to reposition an oak dresser by himself, whereas our mother and I, for all the years we would occupy the middle room, would never take down my cousin’s Star Wars poster, his Carnegie Mellon pennant. Every now and then, she and I would start up the same old argument about who slept on the floor and who slept on the twin bed. Each of us trying to urge comfort on the other. Neither of us knowing how to commit an act of selfishness.

One night during this time my mother started asking me questions, out of the blue, about William Faulkner. She was taking a night-school course and wanted to write about the Nobel laureate from her hometown, New Albany. Why Faulkner, I asked, of all the writers in the world to care about? Why not Richard Wright, James Baldwin or Zora Neale Hurston? “We’re kin to some Faulkners,” she said. I laughed out loud and informed her that this Faulkner was white. My mother smiled and said, “So?”

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.