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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.

Alone in a London museum, I saw a watercolor of twin

      flames, one black, one a gauzy red,

only to learn the title is Boats at Sea. It's like how

      sometimes I forget you're gone.

But it's not like that, is it? Not at all. When in this world

      similes carry us nowhere.

And now I see again the boy pelting through those galleries

a boy not you, a flash of red, red, chasing, or being chased—

Or did I invent him? Mischief companion. Brother.

      Listen to me

plead for your life though even in the dream I know you're

      already dead.

How do I insure my desire for grief is never satisfied? Was

      Priam's ever?

I tell my friend, I want the page itself to burn.

but we are still at sea     we climbed into the rocking

boat again     the things that we could not afford

to remember in the vernacular      

                                                                       sun

                                                            sinking backwards into the world’s

                                                            light industry    Eros in idle hands

My father believes that the United States is destined one day to be engulfed in a socialist revolution. All revolutions are bloody, he says, but this one will be the bloodiest of them all. The working class—which includes me—will at some point in the not-so-distant future decide to put down the tools of our trade, pour into the streets, beat the police into submission, take over the means of production, and usher in a new epoch—the final epoch—of peace and equality. This revolution is not only inevitable, it is imminent. It is not only imminent, it is quite imminent. And when the time comes, my father will lead it.

“He has something of mine,” the man said.

With that, she turned to look at him. “Who are you?” she finally demanded. “Sergio called me to come pick him up, not you.”

“You don’t know me?” His voice pitched higher, edging toward frustration, maybe anger. “You don’t know who I am?”

“No,” she finally said. “I don’t.”

“He’s got my heart,” the man said, melodramatically holding his hands across his chest, but he sneered a bit when he said it. “He’s got a lot of things I want back.”

Copyright © 2006 by Manuel Muñoz. By permission of Stuart Bernstein Representation for Artists, New York, NY and protected by the Copyright Laws of the United States. All rights reserved.  The printing, copying, redistribution, or retransmission of this Content without express permission is prohibited.

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.