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He did it deliberately &

so when the police tracked him down he was

able to explain it so

clearly they had to

agree. Still, they hadn’t done it.

Anyway, he’d checked it out &

it was what they’d suspected,

women! – women just

opened & spilled, there was

nothing special in there after all.

A man and a woman

are lying together

listening to news of a war.

The radio dial

is the only light in the room.

Casualties are read out.

He thinks, “Those are people

I no longer have to love,”

and he touches her hair

and calls her name

but it sounds strange to her

like a stone left over

from a house already built.

LORENZO: Let me tell you a story, Tilly. A patient of mine – he thought if he urinated, he would flood his entire village. So he could not urinate! And this was very painful to him. So I tell him a little white lie, I say to him, “Sir, your whole village is on fire.” And suddenly he feels free to urinate. He feels, through this very ordinary physical activity, that he is saving his village again and again.

TILLY: Huh.

LORENZO: Are you afraid of putting out the fires?

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.

Voluptuous, then merely sticky: to absorb him through my palms. We

were as Danes in Denmark, thus I thought bathwater and longingly,

thought how kneeling hurts the knees, then ghost-gravel. I was

Marriott-air-conditioned unto arctic, not remedied by his warmth

an inch east. I thought surely the ice must calve, then forthwith. Or

was it Ramada, Ramada. In those stories, men stitch coarse blankets

together and spoon, or Strauss-waltz on blinding ice. In those stories,

such measures save no one. What does: deep consummation; marrow

from a shinbone.

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.