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The van’s front windows were slathered with blood, and inside, a whole brood of furry lapdogs were going wild. They leapt over the captain’s chair, running along the dash and gauges, and the dogs were soaked in blood, their fur syrup-streaked, their whiskers drooping with it. One lapdog was desperately pawing red streaks on the glass, so that the driver’s window was greasy with a thick, dirty paste.

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. 

He tried to swerve around her but, instead, went into a slide. The reds and yellows in the road stretched out. Cottonwood leaves roared in his head. His bowels shuddered. Even before he struck the girl and hurled her into the creek bed, he felt all the familiar habits of the world begin to recede.

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.

“Now, because it’s his birthday and he wasn’t supposed to make it this far, he asked that we throw him a bash, like the old Augusta blowouts, and he asked that at midnight we shoot him dead.”

I stared at him. He didn’t waver.

“We figure you’re the best guy to do it,” he said, slapping a hand on my shoulder.

“I’ve never even shot a gun,” I said.

He pulled up my shirt and took the gun from the back of my pants. “It’s pretty basic. Point and pull. You’ve seen the movies.” He aimed the pistol at the portrait of the old man, said “Bang” and faked the recoil, then blew imaginary smoke from the barrel.

There are the trash eaters: there are the diamond eaters. The diamond eaters are biblical; the trash eaters only so much in that they are lepers. I am on the side of the trash eaters, though I have eaten so many diamonds they are now poking through my skin. Everyone tries to figure out how to overcome the embarrassment of existing.