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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.

In Lima, dying is the local sport. Those who die in phantasmagoric fashion, violently, spectacularly, are celebrated in the fifty-cent papers beneath appropriately gory headlines: DRIVER GETS MELON BURST or NARCO SHOOTOUT, BYSTANDERS EAT LEAD. I don’t work at that kind of newspaper, but if I did, I would write those headlines too. Like my father, I never refuse work. I’ve covered drug busts, double homicides, fires at discos and markets, traffic accidents, bombs in shopping centers. I’ve profiled corrupt politicians, drunken has-been soccer players, artists who hate the world. But I’ve never covered the unexpected death of a middle-aged worker in a public hospital. Mourned by his wife. His child. His other wife. Her children.

My father’s dying was not news.

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.

So I came home. To Pittsburgh. My parents were there, and my sister was there, married with children now, and certainly after Paris that wasn’t for me. I’ve always loved Pittsburgh, especially when it looked its worst. I’ve written about that, of course: Pittsburgh before they cleaned it up. Now it’s this immaculate city, all finance and technology, but back then you could die just from taking a breath on the street. The air was black and steaming with smog—“hell with the lid off” they used to say—and there was the clanging of trains, and the great mills, a very dramatic place, and maybe had I stayed and got lucky I might have been the Balzac of Pittsburgh. But I had to escape my family. I had to go to New York.

Voluptuous, then merely sticky: to absorb him through my palms. We

were as Danes in Denmark, thus I thought bathwater and longingly,

thought how kneeling hurts the knees, then ghost-gravel. I was

Marriott-air-conditioned unto arctic, not remedied by his warmth

an inch east. I thought surely the ice must calve, then forthwith. Or

was it Ramada, Ramada. In those stories, men stitch coarse blankets

together and spoon, or Strauss-waltz on blinding ice. In those stories,

such measures save no one. What does: deep consummation; marrow

from a shinbone.

Even as they entered, he could feel the place envelop him like a vapor with a smell of heavy, overcooked food, privation and dust. The lady taking tickets, old and wigged, with big bosoms, conspicuously switched from Yiddish to German, putting the interlopers on notice that they had been spotted. Eyeing the overblown placard for the play, showing a giant Jew with maniacal eyes throttling some stricken Gentile, he again wondered, Why did they huddle so, these people? And all the while he kept hearing this coarse, splattery jargon, so animated, with that catarrh as though a fishbone were stuck in the throat. There was a man selling hot tea from a samovar and another vending sticky cakes and ices. And the eating—everybody eating, gnawing apples and chewing sweet crackling dumplings from greasy sheets of brown paper. And that marshy barn-warmth of people huddling. It was too close for him.