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When in 1679 a London woman swung at Tyburn for bestiality, her canine partner in crime suffered the same punishment on the same grounds. King James I ordered a bear that had killed a child to be baited to death, and rural shepherds frequently hanged dogs caught worrying their flocks. The Merchant of Venice included a reference to “a wolf, hanged for human slaughter” sufficiently cursory to suggest that Shakespeare’s audience recognized animals as appropriate participants in formal judicial proceedings.

Prancing down the building’s stairs, Hui concentrated again on the boy who had stopped returning her calls. Acknowledging another’s pain obscured one’s own. Hui wasn’t ready yet to accept that. From the window, Meng watched her granddaughter walk up the tree-lined street. The old woman’s longing was like that of a child, featuring prominently in her eyes, which captured that spirit from her youth. It would have been easy for anyone to picture what she had looked like back then, if anyone had been there.

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.

The deaf hear only in their dreams. I am sure

I can hear nothing. My how the mountain leaps

towards the sea and the little village below.

Who sang for the white plate my father tossed

at my sister’s shadow? What funeral is held

for a broken compass? When cutting onions,

leave a candle lit somewhere near an old man

holding his wife in a napkin. In the torn light of evening,

there is enough treason for everybody. Excuse me,

I should say something about the beauty of cranes.

Once in a sycamore I tossed a brick at a boy’s head.

It opened like the sea. I think I saw a crane.

He did it deliberately &

so when the police tracked him down he was

able to explain it so

clearly they had to

agree. Still, they hadn’t done it.

Anyway, he’d checked it out &

it was what they’d suspected,

women! – women just

opened & spilled, there was

nothing special in there after all.

The words she would have said and the sound of the blow she’d gone ready to deliver echoed and died in her head. Words rushed up and died in her throat—panicked words, words to soothe, to tame, to call him back—they rushed on her, but she forgot them halfway to her mouth and he lay so still. And that’s how she learned that Beau Clinton, her only son and the son of Charles Clinton, was dead.