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Daddy was often eager to play catch, since he felt society expected this from a loving, caring father. A confidence that soared and a glovehand that fell, still there was no baseball near either. Duplicity has killed more black men than gin. In a southpaw, what they appreciate most is this sort of "live arm." From his mouth words rushed like richly fed rapids, leaving him ever vulnerable to ascription.

“I want to go where it’s cold,” Lourdes told her husband. They began to drive. “Colder,” she said as they passed the low salt marshes of Georgia, as if the word were a whip driving them north. “Colder,” she said through the withered fields of a Carolina winter. “Colder,” she said again in Washington, D.C., despite the cherry-blossom promises, despite the white stone monuments hoarding winter light. “This is cold enough,” she finally said when they reached New York.

The photo showed a dog, standing on its hind legs, being helped from the door of a helicopter by a serious-looking man in a down vest. The dog seemed to stand about the same height as the man, and looked like a Malamute. The strange thing about it, besides its larger-than-average size, was the fact that it was wearing a dark-colored jacket which looked like part of an old-fashioned military uniform, and a pair of spectacles, and that it appeared to have hands instead of front paws. In one of those gloved hands it held a cane, which was pointed at an awkward angle, probably because of the way the man was holding on to that foreleg just above the elbow. The other hand gripped the side of the helicopter doorway. The expression on the animal’s face was one of terror. Its lips were slightly parted, its ears were pointing straight backward, and its eyes were wide.

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.

Any time Manny wanted to sell a gun or a big load of weed he’d hand the deal over to one of his main boys. Manny called Chico, Beto, and Paco, then Chevy and Rafa, his right hands cause they was ready to slice open an enemy or blood up a buyer that didn’t pay up, and so they got the juiciest sheep and the most money. Got the most room on the street. The rest of the Lobos was just taggers or third-raters. Tagger babies are the locos who sprayed our sets all over town so people know we own it. They’d dog around here with their spray paint cans and their fake-tough faces, bragging how they did a job up on the freeway signs or almost got busted by the police for messing up a mural. “Hey, homes!” they’d laugh out to each other. “You see the job I did? Got up twenty feet that time!”

LOCAS © 1997 by Yxta Maya Murray; reprinted with the permission of the publisher, Grove Atlantic, Inc.

Rat-baiting was the premier betting sport of the nineteenth century. Its prestige can be gauged in economic terms, circa 1875: admission to a then illegal prizefight between humans cost fifty cents, to dogfights and cockfights $2, while a fight pitting a dog against rats ran anywhere from $1.50 if the dog faced five rats or fewer, up to $5, in proportion to the number of rats. In the eighteenth century the biggest draw had been bearbaiting, but that sport gradually dissipated as the number of available bears decreased, although matches continued to be held up to the Civil War, notably in McLaughlin’s bear pit at First Avenue and Tenth Street. For a while, dog-vs.-raccoon contests were popular, but rats were so readily available that they came to dominate the scene; boys were paid to catch them, at a rate of five to twelve cents a head.