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I am a fantastic lover. I’ve got to give me that. There are only two things about me that females don’t like: the fact that I sing when I drive—admittedly, I’m not a musician—and my skiing. All the girls I know ski moguls well—really solid bump skiers—and I try to turn in the swells and lose my downhill line. I have thick hair. I’ve got a car that stinks from new leather. My skin, my body—that’s all decent. But I get ridiculed on bumps, and the way I sing gets mistaken for a joke or an imitation of someone dippy, when in fact your car is one of the few places besides the bathroom where you can sing the best songs the way they were meant to be sung. They all think my singing is terrible. Screw them. (I did.)

                    MOSES

yo ass gon rise up to yo full potential too

gon git up off dis block

man

you remember

dat sunday school

ol reverend Missus be like

                    (as reverend missus)

sed uh

do you wanna cross dat river now chillun

sed uh

do you wanna cross dat river now chillum

                    KITCH

                    (gasping)

pass ovuh

                    MOSES

yeah nigga damn

i feel like we cud do dis shit

you feel me

git up off dis block

                    KITCH

amen!

                    MOSES

be all we cud be

                    KITCH

yes lawd!

Things weather fast here, soon bird will be bone,

brittle and white, dead twig snapped underfoot

where the sky alters in seconds, shine to shower,

and harsher truths hit home hour after hour –

the sundew snagging flies, settling to eat,

a fat gull’s fractured keen that cuts through stone.

And she then imagines that she sees the flock today because today she is feeling forlorn and abandoned, like a small girl, and doubting and the birds are on a long journey, the journey perhaps of their southern flight for the winter and she also would like to travel, would like some kind of flight, would like an outside of her ideas, the labyrinth of codes and conduct which keeps her close, inside of a closed circuit, and it is only her lover, this carpenter in a Californian city, who had undone the right bands, who has leaked her soul out onto air again, like the small pockets of air beneath the bird-grey wings and lifting them, today, outside of the girl’s window and into the sky.

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.