Search All Winners

Mano’s job at the water treatment plant was easy and relentlessly boring—most days she wondered why they kept a receptionist at all. The water treatment facility was spared the public wrath of, say, the utilities department, where citizens regularly marched themselves down in person to shout about their bills. Nobody came to the water treatment office. People rarely called. She sipped the coffee while watching a few trout glide behind the glass of the tank that took up half the wall opposite her desk. Trout did better in the river’s upper sections, where the water was colder, but they could be found in the river down here as well, and Lloyd insisted on having a few in the office tank. Recently, the city had cut the budget for the tank service contractor, and she and Keith had both been pretending they didn’t notice how filthy things were getting in there. 

One way Mano passed the time was to spend hours, on-the-clock, with her oil pastels, working to capture the rosy blush of trout gills, the way the red stripe along the side of the greenbacks faded in and out, almost woven through the deep green-brown skin, the way the rainbows kept a consistent blush that practically glowed. She’d named every rainbow trout in the tank Stevie Nicks, while the greenback cutthroats were all Lindsey Buckinghams. The tank, full of river water, was meant to display the health of the ecosystem, but it also served as an early warning system. If something was killing fish in the river, it killed the fish in the tank, too. 

Dear Yu Honor

Yu may rmember me when yu visits prison

here I am Walter Boyd Leadbelly #42738

yo best big niger from Sugarland Farm

wit my stella guitar and songs yu like

I play it all like a black machine for yu loud an slow

Down in the valley    What a frend we have in

Jesus an I Sugarland shuffle like pickin cotton far as

eye cn see I need my freedom like yu said yu was gone give me

yur honor all I need a second chance rmembr me

yu sed I was som niger   som niger need they pardon

GOVERNOR

thank yu for yo kind kind hand yo wisdum.

Copyright 2004 by Tyehimba Jess. Published by Verse Press. Reprinted with permission of the author and Wave Books. 

I

What a lucky beast I am,

when he cleans up nice

and nicks his perfect face.

I get to lick that face,

when he lets me.

In the cut’s opening

I get a taste of him

from the inside

out, which is all I have

ever wanted,

to be cell-close

to him. Praise the razor’s

overzealous arm;

the ease

with which it finds tenderness

in this man.

Daddy was often eager to play catch, since he felt society expected this from a loving, caring father. A confidence that soared and a glovehand that fell, still there was no baseball near either. Duplicity has killed more black men than gin. In a southpaw, what they appreciate most is this sort of "live arm." From his mouth words rushed like richly fed rapids, leaving him ever vulnerable to ascription.

CHAIRMAN FRANCIS: Our church is the street, our faith is the people, and our laws are constantly changing. If a law offends us, we pluck it out. If a minister offends us, we pluck him out and elect a new minister who is young and strong and can recognize evil’s ever-changing face. We don’t believe in miracles, we believe in action. But action takes money. Mr. Chairman, the church of Democratic Progression needs your financial support. Now, Mr. Chairman, how much would you pay to nip evil in the bud? Now I’m not talking about wiping out evil entirely, just your own little personal dark speck. Would you pay forty dollars, Mr. Chairman? Thirty dollars? Twenty dollars, the price of four filthy movies? NO. Mr. Chairman, for just fifteen dollars a month you can keep a chairman, like myself, on the streets fighting evil on your behalf.

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.