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The congregation began to rustle in preparation for Sister Pearl. Sister Pearl had been the choir headmistress for forever and a day. She claimed many times that she lost her voice singing for the devil. Sometime in her twenties she decided she wanted to sing the dirty blues, like Aretha Franklin. She quit the church and started singing along the Chitlin Circuit in Chattanooga, Nashville, Louisville, and on up to Chicago. One day, she said, the Lord took her voice away, and that’s when she returned to church.

In the locker room we unhooked our bras, hoping

shower steam kept us invisible,

but our souls showed, our prepubescent fuzz.

Stockings hung from shower rods like biblical snakes.

Who would learn first? we wondered, and drew breasts

in goofy loops until Sister Angelica banged

her ruler, and we printed the same confession

a hundred times, her shadow crossing

our spiral notebooks, her eyes like old

spiders. Ginnie learned and got a heart-shaped

locket, then a shotgun wedding ring.

Heather gave birth so often she forgot,

she said, what caused it. Becky’s womb was lost

in an abortionist’s garage. We said good-bye

in the Immaculate Conception parking lot.

Still, nuns click their beads in memory of us,

how we strolled, arms linked, singing,

into the world of women where all deaths begin.

I thought, I bet the daughter’s glad she’s dead, because what her mother was doing, throwing herself into the grave on top of the box like that, looked funny. It looked funny because her mother was fat, and it looked so much like the mother was doing the Fat Man Dance, because her arms were spread out too, as if she were waiting for her daughter to spread out her arms also, and then they could hold hands and smack bellies together and dance in circles on the box just the way we always did in the summer when we did the Fat Man Dance. Because we always did the Fat Man Dance in the summer when we ran around with no clothes on and danced a lot because it was summer.

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.

Some of the subjects covered during Gamal’s hour of talk: the great friendship they will have; the difficulty Gamal has accepting Ib’s name—he prefers to call him Ibrahim; the movies of Kaleemt Ishtwud; the language of Arabic, which Gamal will make Ib speak like one good Arab Man, which Gamal says is the language everyone in the world knows; felucca rides on the Nile; the English language, the greatest language on earth, which Ib will teach Gamal to speak like on good English Man; this great beauty the singer Paula Abdul, but what is she a servant of (abdul means “servant of”) and how can we make her visit our house which we will build together near the Pyramids; the Pyramids, which Gamal feels one moment are the great monuments of the world we know, the next moment, garbage heaps, where bad people sell bad things that do not make Egypt look good; the right of a man to marry a woman for a few weeks, a very necessary right, men are much stronger and fairer this way, men grow beards more quickly, men walk in straight lines.

When the ferry berthed at Picton, the American was to purchase two one-way tickets back to Wellington; one under Healey’s name and one under his own real name; he was at present travelling under a false name. He would pass over both these tickets to Healey and then disappear for good. Healey would deposit the American’s ticket in a rubbish bin on board. Then at a certain point in the voyage, when it was dark and they were towards the middle of the Strait—this was important, the American had told him, because of the currents which might easily drag a body far out to sea—Healey was to raise the alarm that he had just seen a man jump overboard.

The ferry would most likely be stopped and Healey would have to take a role in looking for the missing man. He would have to be ready to indicate how the figure fell and from where exactly, what he was wearing, what he looked like, and in none of these details should he be too precise. It was dark. No one else was on this part of the deck when it happened and Healey himself was on an upper deck and saw it more or less out of the corner of his eye. No, the man did not shout or make any noise as he jumped.