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Our culture is based in the profundity things carry. We’re always trying to see the world the way our ancestors did—we feel less of a relationship to the natural world. There was a time when we dictated our beliefs and told ourselves what was real, or what was wrong or right. There weren’t any abstractions. We knew that our language came before the world.

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.

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.

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…

The shambles of the gods stretches for miles,

a salvage yard where the smell of hot chrome rises,

where finned bodies lie beached and rusting,

and their names recall great chiefs

and tribes and the empowering animals.

Thunderbird, Winnebago, Mustang, Pontiac –

you must say these names out loud. You must

strip the radios in which the myths survive.

Repeat: Wi-Yuh returns to abolish the custom of killing

the beasts for their names. Leave the road maps

on the dashboards. Learn the song of spawning fish.