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Dear Yu Honor

Yu may rmember me when yu visits prison

here I am Walter Boyd Leadbelly #42738

yo best big niger from Sugarland Farm

wit my stella guitar and songs yu like

I play it all like a black machine for yu loud an slow

Down in the valley    What a frend we have in

Jesus an I Sugarland shuffle like pickin cotton far as

eye cn see I need my freedom like yu said yu was gone give me

yur honor all I need a second chance rmembr me

yu sed I was som niger   som niger need they pardon

GOVERNOR

thank yu for yo kind kind hand yo wisdum.

Copyright 2004 by Tyehimba Jess. Published by Verse Press. Reprinted with permission of the author and Wave Books. 

CLAUDINE: (covers her face, emotionally exhausted) I’m old.

LILY: (I feel old.)

CLAUDINE: Bonnie has four kids //

SHELLY: (Three) //

CLAUDINE: and she’s two years younger than me I’m gonna be twenny.

LILY: If I met someone you will.

CLAUDINE: But you’re pretty.

LILY: You’re stunning!

CLAUDINE: I’M FAT!

I decided the caterpillar was too stupid to live. I put it into the carabid beetle’s container. The caterpillar was much larger, but it had no means of defense. The carabid sliced into it and lapped at its leaking blood. Because the caterpillar was so big, the carabid had to repeat his attack eight or ten times. The caterpillar crawled away frantically for the first few wounds, but it was so slow that its movements hardly inconvenienced the beetle drinking from its bleeding flank. After ten minutes or so the caterpillar lay still. Its jade flesh turned black as the beetle chewed and drained it.

It happened inside a single room.

For me. Forgive me

If you feel with this assertion I diminish you

Or the integrity of your story.

But it’s true: I was nowhere, there,

On the frayed brown carpet, between two beds—

Mine to the right, my brother’s to the left—

Counting the tiny holes

In the radiator cover, dark eyes

Piercing through painted-white metal.

When I looked around, I saw nothing that I was.

Not even other nothings, like me.

Do you think I take from you?

I do not take from you, I am you.

Panther. Painter. Puma. Cougar. Mountain lion. Whatever you want to call it, by the end of October, half a dozen more people claim they have caught a glimpse of it: a pale sliver in the distance, a flash of fur through the trees. In the woods, hunters linger in their tree stands, hoping they might be the next. In the houses, the big cat creeps nightly, making the rounds of dinner tables and dreams.

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.