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I had been in Ireland for six months, living mostly in Dublin, and I knew the unspoken rules of the Irish pub well enough to know that I was breaking most of them. I was a woman and I was alone. I was drinking stout instead of lager, a pint instead of a half pint. I was trying to pay for my own drink and, since there was no real lounge in this pub, I had no choice but to sit with the men. These were things a woman, traditionally, should not do, but I had a strong sense that in Ireland most rules had been created precisely that they might be broken…

JUDGE LITTLEFIELD: Cunningham, you’re the cynical, faithless spawn of a crackpot gypsy and a defrocked mick—yet, you just told me Jesus would have you on your knees in three minutes.

CUNNINGHAM: So?

JUDGE LITTLEFIELD: So consider this: your friend Judas? He has Jesus for three years. Think about that, Cunningham. Three years in the foxhole with the best friend ya ever had, then he shot him in the back for a pack of Kools. Think what that says about the essential character of the man. Now go home and stir that into your wee gypsy teapot! Petition’s invalid, motion denied! Next case!

Our father comes in wearing his gorilla mask and hands, swinging his arms and beating his chest. My sister puts her hands over her plate. Our father pushes her hands away, grabs at her food and pokes sauerkraut through the mouth hole in his mask. He moves around the table, swiping food from the paper plates and guzzling from the cups. Near my mother he bangs his head on the knickknack shelf and one of the snow globes falls and breaks on the floor. It’s the one with the satellite inside.

When our father comes near me, I slide down under the table, but he pulls me back up by his hairy rubber hands. I don’t say anything. He likes being the gorilla. After dinner, when he takes off the mask and hands, his face will be flushed and there will be tears in his eyes.

There are the trash eaters: there are the diamond eaters. The diamond eaters are biblical; the trash eaters only so much in that they are lepers. I am on the side of the trash eaters, though I have eaten so many diamonds they are now poking through my skin. Everyone tries to figure out how to overcome the embarrassment of existing.

When the future spoke—as it did every day now—it spoke through jukeboxes. In the paradise of affluence Dionne Warwick was always signing a Burt Bacharach song, as a Greek island came into view at starboard. The stars—movie actresses, pop singers, grizzled dissipated novelists, intellectual fashion designers—got hilariously drunk in ship’s bars, alternately fell half-naked down casino steps or announced their intention of filming the work of Genet or Ouspensky. The planet was their plaything. Having the power of free movement to and from anywhere, they jetted between Corfu and Bhutan and Seychelles, colliding briefly with one another to invent new psychic spaces, to share the new fun of the incandescent future.

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.