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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.

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.

There were times when the girls knew where the man was in the orchard, and times they did not. These times they trod slowly and carefully, not that they thought he would harm them—not really—but it had become a kind of game. You might turn the corner into an orchard row and find him there, walking toward you or away, or maybe you saw his legs, his trunk, obscured in leaves.

Her plan had been to clean in the middle of the night, so her mother would wake to an empty kitchen sink, but as she stood in the foyer, the bathroom fan beating loudly and uselessly, the mess before her made her want to cry; being in a family of eleven made her want to cry, the way someone had soaked up the dog’s pee but not thrown away the paper towel, the way responsibility divided by eleven meant no one was really responsible.

“Malcolm is dead,” Eddie kept hearing as he raced to the shop. As he got closer, he saw the flashing lights, and the siren that had been only an eerie, barely audible musical accompaniment to his thoughts began to register as belonging to an ambulance and not as being a regular plant alarm. He knew that he would not cry no matter how awful it was; he never cried. That was one thing he never had to worry about. If one of them had to be killed here, it was better that it was Malcolm—because if Eddie had been killed, Malcolm would have cried like a baby.

To miss my life in Kabul is to tongue 
pears laced with needles. I had no life
in Kabul. How, then, can I trust my mind’s long corridor,
its longing for before? I have a faint depression
polluting my heart, sings the lake. That there is music 
in everything if you tune into it
devastates me. Even trauma sounds like Traum, 
the German word for dream.