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My father believes that the United States is destined one day to be engulfed in a socialist revolution. All revolutions are bloody, he says, but this one will be the bloodiest of them all. The working class—which includes me—will at some point in the not-so-distant future decide to put down the tools of our trade, pour into the streets, beat the police into submission, take over the means of production, and usher in a new epoch—the final epoch—of peace and equality. This revolution is not only inevitable, it is imminent. It is not only imminent, it is quite imminent. And when the time comes, my father will lead it.

He grimaced out at the fields and she saw the deep elevens etched between his eyes, eyes that were the color of the sky and just as distant. He looked to her like a thing seized, as if all his old self had been suckered up from his body proper and forced into the small, staring space of his eyes. She did not like those new blinkless eyes of his and she did not like the way his words all collapsed in his new way of talking. As if his tongue could not bear the weight of words any longer.

“You know I’m gonna pay you back,” my mother said, then winked at him.

       He pulled out a ten-dollar bill and handed it to her, just like that. “Gracias,” she said, then headed inside.

        She was always like this, learning my friends’ names, getting familiar enough to ask for money, or cigarettes, or drugs. It would be this way into my late teens, when I’m grown, when I’m a woman. It was like I was the only one getting older, changing. But Mami, she was frozen in time as that twenty-year-old who listened to Madonna and thought my father was running around on her, still haunted by those same monsters, and even years after we’d left Puerto Rico, she believed we still owned the house in Luquillo, the liquor store, that we would go back there, pick up right where we left off. That it would all be waiting for us to get back.

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.

Mano’s job at the water treatment plant was easy and relentlessly boring—most days she wondered why they kept a receptionist at all. The water treatment facility was spared the public wrath of, say, the utilities department, where citizens regularly marched themselves down in person to shout about their bills. Nobody came to the water treatment office. People rarely called. She sipped the coffee while watching a few trout glide behind the glass of the tank that took up half the wall opposite her desk. Trout did better in the river’s upper sections, where the water was colder, but they could be found in the river down here as well, and Lloyd insisted on having a few in the office tank. Recently, the city had cut the budget for the tank service contractor, and she and Keith had both been pretending they didn’t notice how filthy things were getting in there. 

One way Mano passed the time was to spend hours, on-the-clock, with her oil pastels, working to capture the rosy blush of trout gills, the way the red stripe along the side of the greenbacks faded in and out, almost woven through the deep green-brown skin, the way the rainbows kept a consistent blush that practically glowed. She’d named every rainbow trout in the tank Stevie Nicks, while the greenback cutthroats were all Lindsey Buckinghams. The tank, full of river water, was meant to display the health of the ecosystem, but it also served as an early warning system. If something was killing fish in the river, it killed the fish in the tank, too. 

My mother had good hair, a term she would never use herself because, she said, it was so hurtful she couldn’t possibly believe it. But my mother’s hair was undeniably long and thick, a mass of loose curls that Callie and I did not inherit and that she was determined to cut off before we began our new life.

She tried to talk both of us into joining her, but only Callie took the bait. My mother got her with the promise of hair made so easy and simple, you could run your fingers through it. When it was all over, Callie was left with an outgrowth of stiff, sodden curls that clung in limp clusters to her forehead and the nape of her neck and made the back of her head smell like burning and sugar.