Search All Winners

            Once, when I was a very little girl in a bubble bath, I asked my father why I had a belly button. He was sitting on the toilet lid reading while I splashed. He peered at me over the top of his book.

             “So you know where your center is,” he said.

           “Why do I need to know where my center is?” I asked.

            “So you don’t lose your balance,” he said. “Your center is where all the different parts of who you are come together. It used to connect you to your mother and to the beginning of human history in Africa.” I cannot be certain this is true, but when I remember him saying this, I hear his voice catch on the word mother.

I show Hanky Panky the design that I adapted from a photo in a book of Dayak art, and he has me take off my shirt and he sketches the design on my collarbone with a grease pencil. Then he calls over an assistant to shave my chest. Now, under other circumstances, this could be kind of a turn-on. But in Hanky Panky’s tattoo parlor it justs reminds me of the shaving I had to undergo before some surgery I once had in the groin region. That one, much to my initial disappointment, had been performed by a male nurse, although actually I did see the wisdom of having a man for the job at around the time he began to whisk the razor around my balls. “Hey, be careful. Please!” I begged. And my male nurse answered, “Don’t worry, buddy. I’ll handle ‘em like they were my own.”

The street deserted. Nobody,

only you and one last

dirt colored robin,

fastened to its branch

against the wind. It seems

you have arrived

late, the city unfamiliar,

the address lost.

And you made such a serious effort –

pondered the obstacles deeply,

tried to be your own critic.

Yet no one came to listen.

Maybe they came, and then left.

After you traveled so far,

just to be there.

It was a failure, that is what they will say.

The intimate places of his father’s body were now within his reach, turned over to the touch of his fingers: his father who had never embraced him as a child. First he would touch his earlobes, to move them out of the way for the scissors, which had been taken out of the mother-of-pearl damascene box. Then he would take the nose between his thumb and forefinger, and give it a slight lift so as to shave above the upper lip. And the more the cancer gnawed away at the liver and the body grew limp, the more it opened to him, replete with its disappointments, sated with its tribulations. They would sit together in silence, the father and he, the youngest of his sons.

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.