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What is the difference between beautiful girls and ordinary ones? My face was symmetrical. I’d taken Accutane. I wore the right things. None of it made a difference next to Tarryn. She had a shimmer about her, a light that I could never fully understand. I couldn’t even make eye contact with her. It was like staring at the headlights of a car on a dark road. Later, in my sorority, and even later at my job, I’d meet other women like her and wonder how they were made.
 

There was a space across which you and your shadow, pacing,

        broke,

and around you pockets of shadow, sucking, shutting.

        By now the talk had changed.

There was a liquid of wall and stove and space-behind-the-stove.

        And x where the mirror had been.

And x where the window had been.

       And x where my hand slid over the tabletop breaking a glass.

There were shadows in the shadows, and in there were cuts.

The statue’s resting place looked pretty good. All she really had to do was get him deep enough so the dogs didn’t dig him up before the sale. After her exertions over his tomb, the hollow Saint Joseph seemed to weigh nothing in her hand. He seemed to float in space before her eyes. She set him down on his back in the hole, but found that she couldn’t shovel the dirt on top of him, not right on his face like that. She turned him face-down, but that seemed worse. When she picked him up again, half-frozen dirt had sifted into his open base. You could see it through the translucent, cream-colored skin: Saint Joseph turning brown as he filled up with soil.

My family’s experience isn’t fodder

for artwork, says Nature in btwn make outs

But you’ll drink yourself to sleep?

Who is the “I” but its inheritances—Let’s play a game

Let’s say Southern California’s water is oil

Let’s say Halliburton is the San Diego Flume Company

and I am descended from a long line of wildfires

I mean tribal leaders

The Cuyamaca Flume transported mountain runoff and river water into the heart of San Diego. Construction began illegally, in secret, in the 1880s. The creek bed dried. The plants died. The very best citizens of San Diego called it “deluded sentimentality” to give Indians any land or water. As if these are things, stuff to be owned or sold off

I am missing many cousins, have you seen them?

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.