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Any time Manny wanted to sell a gun or a big load of weed he’d hand the deal over to one of his main boys. Manny called Chico, Beto, and Paco, then Chevy and Rafa, his right hands cause they was ready to slice open an enemy or blood up a buyer that didn’t pay up, and so they got the juiciest sheep and the most money. Got the most room on the street. The rest of the Lobos was just taggers or third-raters. Tagger babies are the locos who sprayed our sets all over town so people know we own it. They’d dog around here with their spray paint cans and their fake-tough faces, bragging how they did a job up on the freeway signs or almost got busted by the police for messing up a mural. “Hey, homes!” they’d laugh out to each other. “You see the job I did? Got up twenty feet that time!”

LOCAS © 1997 by Yxta Maya Murray; reprinted with the permission of the publisher, Grove Atlantic, Inc.

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.

When the ferry berthed at Picton, the American was to purchase two one-way tickets back to Wellington; one under Healey’s name and one under his own real name; he was at present travelling under a false name. He would pass over both these tickets to Healey and then disappear for good. Healey would deposit the American’s ticket in a rubbish bin on board. Then at a certain point in the voyage, when it was dark and they were towards the middle of the Strait—this was important, the American had told him, because of the currents which might easily drag a body far out to sea—Healey was to raise the alarm that he had just seen a man jump overboard.

The ferry would most likely be stopped and Healey would have to take a role in looking for the missing man. He would have to be ready to indicate how the figure fell and from where exactly, what he was wearing, what he looked like, and in none of these details should he be too precise. It was dark. No one else was on this part of the deck when it happened and Healey himself was on an upper deck and saw it more or less out of the corner of his eye. No, the man did not shout or make any noise as he jumped.

Last year, Simone had been voted “Most Christ-Like” of the Domremy Catholic High School Freshman Class. 
            Privately, she hoped that she did have God’s grace to thank for her ease in the world. Something about grace, even though one need not do anything to receive it, denoted heroism. It was heroism in the sense of being singled out and chosen—an idea that accounted for and made tolerable the ways in which Simone felt entirely alone.
            Nothing, she knew, had been easy for Joan—nothing except talking to God. “If you want God to talk to you, you have to be silent,” Simone knew from one of Joan’s videos. She had attempted silence in every form she could fathom but even her attempts felt loud. How to empty herself of her self, she wondered.

Circling slow and dripping like a fat June bug in the rain,

turbos throbbing in the labored

dark over Chicago, the Electra turned, one wing

pivoted up, like an old dog tilted on three legs,

smelling dank, an old heaviness in him, as though

he were about to tumble over toward those glorious,

snowy lights below. There might have been

freezing sleet as well. In any case, I know

I laughed into a glass half filled with bourbon,

glanced again at the two feathered props

out the window, their cowlings charred and smoky.

But freed all at once from months of killing depression,

elated strangely, almost uplifted.

When in 1679 a London woman swung at Tyburn for bestiality, her canine partner in crime suffered the same punishment on the same grounds. King James I ordered a bear that had killed a child to be baited to death, and rural shepherds frequently hanged dogs caught worrying their flocks. The Merchant of Venice included a reference to “a wolf, hanged for human slaughter” sufficiently cursory to suggest that Shakespeare’s audience recognized animals as appropriate participants in formal judicial proceedings.