Search All Winners

For as long as we could remember we had been together in the house which established the center of the known world. When we were younger we woke in the mornings while it was still dark. Grandad would be clumping out of his back room and down the hall to the bathroom, phantom-like in his long underwear. He wore it because he was a farmer, which was why he got up before first light to do the chores. In the two iron beds in the attic room there were the four of us—Celia and Jenny, who were sisters, Anne and Katie, sisters too, like our mothers, who were sisters. Sometimes we watched each other, knew differences. But most of the time it was as though the four of us were one and we lived in days that gathered into one stream of time, undifferentiated and communal.

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.

I show Hanky Panky the design that I adapted from a photo in a book of Dayak art, and he has me take off my shirt and he sketches the design on my collarbone with a grease pencil. Then he calls over an assistant to shave my chest. Now, under other circumstances, this could be kind of a turn-on. But in Hanky Panky’s tattoo parlor it justs reminds me of the shaving I had to undergo before some surgery I once had in the groin region. That one, much to my initial disappointment, had been performed by a male nurse, although actually I did see the wisdom of having a man for the job at around the time he began to whisk the razor around my balls. “Hey, be careful. Please!” I begged. And my male nurse answered, “Don’t worry, buddy. I’ll handle ‘em like they were my own.”

1. Boy, don’t let a shadow in you, I never want to see the devil in your eyes, a traceable line of your daddy’s.

2. If you dream about fish or a river, somebody’s pregnant, we need the water more than it needs us.

3. Dream about snakes, you haven’t been living right, wash your hands of it.

4. They’re shooting boys who look like you. You know my number, use it, keep all your blood.

5. Stay

6. Alive.

She went to school with other Russian-speaking children, some of whom were Latvian Jews, sons and daughters of the lucky few who had been hidden away by righteous gentiles, or who had fought with the famous 43rd Latvian Rifle Guards Battalion of the Soviet army. The others, like her own family, had moved to Riga after the war, their families mostly intact, having spent the war in the eastern evacuation zones.

Some of her schoolteachers were survivors themselves, but no one knew for sure. The survivors, they were silent. They had not yet been glorified, honoured, beatified. They simply went about their lives as best they could. Only decades later did my mother find out that the school principal, Nina Dmitrievna Alieva, was an inmate in Salaspils concentration camp. Only later did she learn of rumours that their strict chorus teacher had climbed out of a ditch in Rumbula.

“You see my grandson over there.” Justin’s father humps his chin in Graham’s direction without taking his eyes off Seth. “You don’t want him to see what the inside of your skull looks like, do you?”

“You’d never do that,” Seth says. “I could walk right up to that rifle and stick my finger in it and you’d never do a thing.”

“Come on and try.”

“You’re so full of it.”

Then his father swings the barrel left and fires. The crack of the gunshot is followed by the chime of glass shattering, falling from the red pickup, its left headlight destroyed.

For a moment Seth stares at his truck. “You’ll fucking pay for that,” he says.