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Voluptuous, then merely sticky: to absorb him through my palms. We

were as Danes in Denmark, thus I thought bathwater and longingly,

thought how kneeling hurts the knees, then ghost-gravel. I was

Marriott-air-conditioned unto arctic, not remedied by his warmth

an inch east. I thought surely the ice must calve, then forthwith. Or

was it Ramada, Ramada. In those stories, men stitch coarse blankets

together and spoon, or Strauss-waltz on blinding ice. In those stories,

such measures save no one. What does: deep consummation; marrow

from a shinbone.

The car veered, a tree loomed, and we were garlanded in glass, and a branch insinuated itself into Mini’s ribs and encircled her heart, and Ronnie sprang forth and broke against the tree, and in the backseat Caroline was marveling at how her brain became unmoored and seesawed forward into the jagged coastline of the front of her skull and back again, until she was no longer herself, and it was all so mortifying that we could have just died, and we did, we did die, we watched every second of it happen until we realized that we were back on the road, driving, and all of the preceding was just a little movie that Mom had played inside of our heads.

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.

At times you could not fully expand your chest to take in breath, such was the push of the bodies on your body. And the kids in the trees throwing spiny sweet-gum monkey balls at your head. There were moments you felt you might be crushed. It had happened, in 1947. A Slovak woman and her babe in arms were crushed right here. Imagine killing somebody with your chest, a pair of hot corpses borne along by the pressing of your body and other people’s bodies—and still you came, out of this instinct to cram into the streets, because the body, despite reason, insisted on satisfying an urge that nothing in your brittle, private, homebound individual interior could satisfy.

            Once, when I was a very little girl in a bubble bath, I asked my father why I had a belly button. He was sitting on the toilet lid reading while I splashed. He peered at me over the top of his book.

             “So you know where your center is,” he said.

           “Why do I need to know where my center is?” I asked.

            “So you don’t lose your balance,” he said. “Your center is where all the different parts of who you are come together. It used to connect you to your mother and to the beginning of human history in Africa.” I cannot be certain this is true, but when I remember him saying this, I hear his voice catch on the word mother.