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A grotesquely fat woman lives in the farthest corner of the village. Her name is Matilde. When she walks to market, she must gather up her fat just as another woman gathers up her skirts, daintily pinching it between her fingers and hooking it over her wrists. Matilde’s fat moves about her gracefully, sighing and rustling with her every gesture. She walks as if enveloped by a dense storm cloud, from which the real, sylph-like Matilde is waiting to emerge, blinding as a sunbeam.

The man asks, Do you have a family? My thinking

brushes the air between us like a wet mark

stains white paper. My mother’s mother, dead

twenty-two years. A stone house. The ants I’ve killed.

Robyne, who, when someone hurls 

toward me a small cruelty, cries. Memphis in August.

My twin brother crunching ice. All the cousins

I’ve made. Walking amongst cedar trees.

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.

He watched the sky and thought of all the fires the world had ever seen, fires from wars, fires from bombs. So much smoke. Where has it all gone? New smoke curled beneath wisps of old, drifting ever higher, higher. Where does it all go? He inhaled deeply and his insides burned, and Vernon knew all that smoke was now just the air we breathe.

She went to school with other Russian-speaking children, some of whom were Latvian Jews, sons and daughters of the lucky few who had been hidden away by righteous gentiles, or who had fought with the famous 43rd Latvian Rifle Guards Battalion of the Soviet army. The others, like her own family, had moved to Riga after the war, their families mostly intact, having spent the war in the eastern evacuation zones.

Some of her schoolteachers were survivors themselves, but no one knew for sure. The survivors, they were silent. They had not yet been glorified, honoured, beatified. They simply went about their lives as best they could. Only decades later did my mother find out that the school principal, Nina Dmitrievna Alieva, was an inmate in Salaspils concentration camp. Only later did she learn of rumours that their strict chorus teacher had climbed out of a ditch in Rumbula.