Search All Winners

By 1924, there were about 200,000 Arabs living in the United States¹ and by 2000, at least 3.5 million Americans were of Arab descent².

It is 2010. A census form arrives in the mail.

I check OTHER and write-in: A-R-A-B.

In 2016, Obama wants to add a new racial category and has chosen an acronym to describe a group of people: MENA (Middle Eastern and North African)³

I note the absence of the word “Arab.”

Still, they do not sense us⁴.

He watched the sky and thought of all the fires the world had ever seen, fires from wars, fires from bombs. So much smoke. Where has it all gone? New smoke curled beneath wisps of old, drifting ever higher, higher. Where does it all go? He inhaled deeply and his insides burned, and Vernon knew all that smoke was now just the air we breathe.

The boy’s name is Cecil Mayberry; he is twelve, white, and he knows something. He knows what his mother is going to make for supper, pot roast and green Jell-O salad; he knows that the Russians have put a Sputnik in the sky. But these are not the items that are just now on Cecil’s mind. He is thinking about a man, a waterman, lying face down in a tidal pool two hundred yards from where he sits. Cecil knows the man’s name, Grayson “Tommie” Todman, and he knows that two .22-caliber bullets have made a mess of Tommie’s head. He knows the first one entered just below the right cheekline, cutting short Tommie’s last Fuck You to the world, and the second one grazed through his hair before nipping in at the peak and blowing out a portion of Tommie’s unlamented brain.

In fact, this is going to be the first time in Cecil’s life—but not the last—that he is an undisputed expert on a certain subject. He knows who shot Tommie, and why.

We unyoke owl pellets from marrow

in desert meadow. His mouth a pigeon eye,

a torch, a womb turned flower. He, still a boy

dug from cactus skull, undresses into bark

beetles. He unlearns how to hold a gist

with my hand.

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.

There is a strange world

in the changing of a light bulb,

the waxing of a bookshelf

I think I could grow by,

as into a dusty dream

in which each day layers

against one just past

and molds the one to come,

content as cabbage

drudging towards harvest.