Search All Winners

It is not the primary thrust or purpose of these essays to serve as autobiography. The strictly autobiographical portions are to be approached with caution. This is not to suggest that they are not true, but veracity is hardly the issue or the point. The autobiographical parts often serve the same purpose as notes in a symphony or passage of music: simply to get from one place to another. The personage I am in some of the essays, to borrow Henry Adams’s metaphor, is simply a manikin on which I model some suitable clothes for the occasion… I am a critic and it is best for the reader never to forget that, even if at times I appear to be playing other roles.

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.

HELENA: You okay?

THE GIRL: Jus’ let me sleep, I say I fine, whot number I is?

HELENA: Whot number whot?

THE GIRL: Whot number wife? He say dere is a rainkin’.

HELENA: Ah, ah… number four, you number four.

THE GIRL: Whot number is she?

HELENA: Tree.

THE GIRL: So who Number Two?

In the unrealistic days of their marriage there was a question whether she would read what he wrote. He was a beginner and she is a tougher critic than she meant to be. It was touchy, her embarrassment, his resentment. Now in his letter he said, damn! but this book is good. How much he had learned about life and craft. He wanted to show her, let her read and see, judge for herself. She was the best critic he ever had, he said. She could help him too, for in spite of its merits he was afraid the novel lacked something. She would know, she could tell him. Take your time, he said, scribble a few words, whatever pops into your head. Signed, “Your old Edward still remembering.”

My mother supports an agency that every week or so sends her a list of the world’s political prisoners who are known to be in immediate danger of their lives. She sits over a chunky Adler typewriter and composes polite pleas to jailors and torturers and killers on behalf of their victims. “In the name of liberty, of decency, Your Excellency…”

These petitions for pity and reason, strangled as they are by formality, necessarily without anger, she types on personal stationery of pale yellow or pale tangerine or aqua—the kind got at a pharmacy. Her bursitis makes the typing difficult, and the text is unevenly imprinted, since some of the keys have more bite than others, the way she works them. All the same, her handwriting is impossible.