Search All Winners

There is a strange world

in the changing of a light bulb,

the waxing of a bookshelf

I think I could grow by,

as into a dusty dream

in which each day layers

against one just past

and molds the one to come,

content as cabbage

drudging towards harvest.

The sky over Bombay was filled with gold and silver, masonry, bricks, steel girders, and human limbs and torsos, flying through the air as far as Crawford Market. A jeweler was sitting in his office in Jhaveri Bazaar when a bar of solid gold crashed through the roof and arrived in front of him. A steel girder flew through the air and crashed through the roof of Victoria Terminus, the main train station. A plate of iron landed on a horse and neatly decapitated the animal. Stray limbs and fragments of bodies were blown all over the docks. Bombay had never, till then, seen any wartime action. It was as if the city had been bombed.

I’m sure you won’t believe this,

but if a policeman walks behind me, I tremble:

What would Shaft do? What would Shaft do?

Bits of my courage flake away like dandruff.

I’m sweating even as I tell you this.

I’m not cool.

I keep the real me tucked beneath a wig,

I’m a small American frog.

I grow beautiful as the theatre dims.

One night during this time my mother started asking me questions, out of the blue, about William Faulkner. She was taking a night-school course and wanted to write about the Nobel laureate from her hometown, New Albany. Why Faulkner, I asked, of all the writers in the world to care about? Why not Richard Wright, James Baldwin or Zora Neale Hurston? “We’re kin to some Faulkners,” she said. I laughed out loud and informed her that this Faulkner was white. My mother smiled and said, “So?”

I love American newspapers, the way each section

is folded independently and believes it owns

the world. There’s this brief item in the inter-

national pages: the Chinese government has posted

signs in Tiananmen Square; forbidding laughter.

I’m sure the plastic surgeon would approve, he’d say

the Chinese will look young much longer, their faces

unnaturally smooth, but what I see (although

no photograph accompanies the story) is laughter

busting inside them. I go back to the sports section

and a closeup of a rookie in mind-swing, his face

keeping all the wrong emotions in check.

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.