Search All Winners

It was true that Eva’s male colleagues had by now ceased to joke among themselves that a hopeless crush on Professor Mueller ought to be included among the requirements for the major in philosophy, but this was not because the students no longer fell in love with her. They did, at a rate which had of course slackened over the years but was still not inconsiderable. It was an irony—of course quite lost on Eva, who was steadfastly oblivious to the dramas in which she figured—that many who sat raptly listening to their professor’s lectures on the “futility of the passions,” on the need to transform the passive emotions directed towards objects and people outside ourselves into the active emotions of the intellect, were swollen with an advanced case of that same passive desire whose elimination was being eloquently, even passionately, urged upon them.

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.

The pond is like a mackerel skin tonight,

the mackerel like a beaded evening bag.

This is like that, that is like this, oh,

let's call the whole thing off and take it straight:

nothing is like anything else.

Even the parrot and the apish ape

mirror, mimic and do like — unmatched.

To begin:  algae, abalone, alewife —

each the spitting image of itself.

Likewise beetles (potato, scarab and whirligig.)

Nothing even comes close to barrel cactus,

nothing is more original than a bog,

more rare than the cougar and crane —

save all the above named.

I've never seen anything like it — dustbowls,

deer, the descent of man and estuaries,

flakes of snow (no two like) fire,

flax, gannets and gulls.

Honeybees and the Hoover Dam

are unique -- there is nothing like a dam.

Ditto inbreeding, ice ages, industrialization,

joshua trees, lagoons and the law

that to liken a lichen is tautological.

Indeed, the rule of diminishing simile holds

that all of these are idiosyncracies:

the Leakeys, legumes, maize, marsupials and moose.

Virtually nothing is extraneous here —

not orchids, ooze, pampas nor peat.

This is the world of plenitude and power —

every bit of it out of this world:

the rain and rattlers, sperm, swamps and swans.

As now we inch toward an end — vectors

and a winter that figures to be like no other,

say the selfsame earth is to your liking,

and let us continue — yeast, yuccas, zoons,

all things like, beyond compare.

I imagine my daddy’s mind

looks most like broken
 

dryer machines

scattered in a forest,

field mice living

in the leftover lint.

I imagine it looks

like stepped-on

syringes, too,

flies stooping

down to sop up

all the sweet.

ANTHONY
I’m sorry, sir.
I don’t think I understand.

MATT
She took her kid and left in the middle of the night.
To go where?
She’s in the middle of the desert.

ANTHONY
Sir, if I may.

MATT
You may.

ANTHONY
Her leaving
What does any of that have to do with us?

MATT
What does that have to do with us?
We did that, Anthony.
We broke that family up.

A moment.

MATT
Do you not understand that?

ANTHONY
It doesn’t matter what I understand, sir.

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.