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From a side lane soft with lunar mulch

and thistledown I saw them, clipped alone

on a clothesline, a pair of diaphanous panties

as wide as an elephant’s forehead.

I sighed across the boy-mown lawn

and they shook as though they shed blessings

to the moon and her tongue-tied exiles.

Who would dare pour such panties

along his arms and throat? A murderer, maybe.

The Milky Way was pavement

compared to their luxury. I knew

I wouldn’t outwalk their whispers that night.

Next morning my feet felt like mallets.

I was back in the world where people

wear out, embarrassed by beautiful things,

and a garment fit for a goddess is nothing but big.

He climbed over the fence surrounding the Queen’s Pond, took off his clothes, and dived in, not caring whether a police squad would approach. The chill of water invigorated him as he waded through the lilies floating on top. He wondered how long it would take, if he allowed himself to sink, for the water to fill his lungs. He thought of monsters with long tentacles that supposedly lived at the bottom, and he imagined them tearing into his flesh. Would his wife be able to recognize the body?

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.

Time moved both fast and slow, and neither speed synced up with her fears as she stood at the head of the line. The tellers looked too chipper for a Monday morning. Did they even have money on Mondays? she wondered. Shouldn’t she have come on a Friday? She couldn’t remember why she opened the stickup note, just that she did, and that her boyfriend, the first and only boy she’d ever dated, was the one who had penned it: This is a stickup. Give me all your monie.

The misspelling stopped her.

“Next in line,” a teller called.

Knowledge herself had quit school in the ninth grade but she couldn’t believe that he had misspelled money. “What kind of an idiot can’t spell money?” she told me. “How fucking stupid do you have to be? And if he’s that stupid, how stupid am I for robbing a bank for him?”

If there is a ground, then there are bodies beneath it.

If the bodies know my name, then I am said to be protected.

If I am spoken for, then I could've died a number of times.

If I am still here, then I am speaking for the dirt.

If there is dirt, then there is my mouth wet and ripe with questions.

When I bent down to stack the papers, I thought the sensation I had had in my brain earlier was the same sensation I had once felt when I shook a pomegranate near my ear. Or, not exactly a sensation, but a sound. That when I shook the pomegranate it had made the same sound as the sound my blood made when it swiveled in my brain, and that both sounds led to the same sensation: of something having dissolved where it shouldn’t have. I went over the memory, from when I picked up the pomegranate to when I shook it near my ear: I had squeezed the pomegranate by rolling it, had pressed into it with my thumbs, juiced it without cracking it open, because it’s the only way to juice a pomegranate without any special machines. All the juice was swiveling about inside the shell of the pomegranate, channeling its way around the seeds the way river water channels itself around driftwood. When I put the pomegranate down I could still hear the juice working its way around the seeds that were dead without their pulp. I had squeezed the pomegranate till the pulp was dead. I could invent a machine to juice pomegranates, I thought, and not just pomegranates but persimmons too, some very basic, cheap tool people could use in their homes, and then I imagined a thousand people, all wearing their house slippers, juicing their pomegranates and persimmons for breakfast, and I thought, never mind, no doubt someone has already invented it.