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PEACHES
If you are one of those people who come to shows just so you can cough your way through them, please take this time to unwrap your cough drops and remind your body to shut itself the fuck up. However, this is still a show that you are allowed to be a part of. If you feel like laughing, laugh. If you wanna shout, bitch, shout, we will gladly hold your mule. Talk to us if you want. This is your church. And for those of you who are quiet, obedient and unresponsive in your church, consider this yo black church, yo sanctuary, yo juke joint, yo kitchen table, yo trial shaker, yo money maker, yo elevator, yo resuscitator.

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.

Even as they entered, he could feel the place envelop him like a vapor with a smell of heavy, overcooked food, privation and dust. The lady taking tickets, old and wigged, with big bosoms, conspicuously switched from Yiddish to German, putting the interlopers on notice that they had been spotted. Eyeing the overblown placard for the play, showing a giant Jew with maniacal eyes throttling some stricken Gentile, he again wondered, Why did they huddle so, these people? And all the while he kept hearing this coarse, splattery jargon, so animated, with that catarrh as though a fishbone were stuck in the throat. There was a man selling hot tea from a samovar and another vending sticky cakes and ices. And the eating—everybody eating, gnawing apples and chewing sweet crackling dumplings from greasy sheets of brown paper. And that marshy barn-warmth of people huddling. It was too close for him.

That I commune with the dead as I oil your feet. My house at the throat of the river, the door to this world, I wait for you. That I ask of the spirit and receive the knowledges: yerbabuena, vela de virgen, baño de alhucema. Cut the joint at the hoof & fatten the soup. Accept this offering, thank the plant. That I love you with the knowledge of our ways lost to violence. That you will call me up from the silt in your bones.

You will begin to listen to the story of Josie’s life in Spanish and English. You will begin to like the way she looks. At moments you will confuse her with the stripper dancing naked on the table next to where the two of you talk. Josie will be telling you about her marriage, about her husband, about her divorce, about her daughter, about her sadness and disappointment. You will have more drinks than her.

“Recipe” from THE MAGIC OF BLOOD by Dagoberto Gilb © 1993 by the University of New Mexico Press; reprinted with the permission of the publisher, Grove Atlantic, Inc. “Recipe” originally appeared in Winners on the Pass Line (Cinco Puntos Press).

Several times a day Granny Lin bathes Old Tang: in the morning and before bedtime, and whenever he wets or dirties himself. The private bathroom is what Granny Lin likes best about her marriage. For all her life, she has used public bathrooms, fighting with other slippery bodies for the lukewarm water drizzling from the rusty showers. Now that she has a bathroom all to herself, she never misses any chance to use it.