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The congregation began to rustle in preparation for Sister Pearl. Sister Pearl had been the choir headmistress for forever and a day. She claimed many times that she lost her voice singing for the devil. Sometime in her twenties she decided she wanted to sing the dirty blues, like Aretha Franklin. She quit the church and started singing along the Chitlin Circuit in Chattanooga, Nashville, Louisville, and on up to Chicago. One day, she said, the Lord took her voice away, and that’s when she returned to church.

The last time I cried to your picture

was the anniversary of my grandmother’s death.

It was about her and you and how

all the things I could touch would disappear,

like your hand or dirty boxers on the floor,

or the liver spots on her arms, the space

of her missing tooth.

I’ve been having that dream again.

The one where I make a fortune selling my used underwear 

and I buy her a tombstone. 

Some of the prisoners were strung like beef

From the ceilings of their cells. “Gus”

Was led around on a leash. I mean dragged.

Others were ridden like mules. The guards

Were under a tremendous amount of pleasure.

I mean pressure. Pretty disgusting. Not

What you’d expect from Americans.

Just kidding. I’m only talking about people

Having a good time, blowing off steam.

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.

This is the address to the station that be playin the news, she say. Imma write to them and they gonna do a story on us.

I’m like, Yo, Kandese, that’s a good idea.

My mama put on the news every night. I didn’t know you could send them letters.

Ain’t no news cameras comin down here, Bernita say. Cops don’t even come here.

She love rainin on parades.

Turn signals blink through ice in the skin.

Snake dreams uncoil,

                        burrow into the spine of books.

Night spills from cracked eggs.

Thin hands vein oars in a canyon bed.

We follow deer tracks back to the insertion of her tongue.