Search All Winners

The important thing, I suppose, is that this weekend was the first one we spent that wasn’t entirely at the state fair or big-brother Disneyland. It was the first time Daddy sort of ignored me like the Doctor, and I must confess that I had a better time than ever before on these custody junkets. It’s heavy pressure, you know, to find your role four days out of the month, a little two-day run every two weeks with no rehearsal. I suppose it was no fun for him, either, being the director as well as actor and still not getting it right. But that weekend he seemed a lot more regular in a way it’s hard to describe. I think that woman (Mike’s mother) looked sexy, for one thing, but that is strictly my unhaired opinion. At school the word is, you don’t know what girls really are until you have hair, kind of a Samson thing, I guess.

Daddy shook the box, kicked it, mumbled under his breath something that sounded like it had teeth. He came from around the house with a shovel and dragged it behind him, along with the box, to the woods. He would bury my dog, I thought.

            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.

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.

“You aren’t one of those voodoo inspectors, are you? Don’t need to see anything, you just feel it, right? I heard Jimmy make jokes about you witch doctors.”

She says, “Intuitionist.” Lila Mae rubs the ballpoint of the pen to get the ink flowing. The W of her initials belongs to a ghost alphabet.

The super grins. “If that’s the game you want to play,” he says, “I guess you got me on the ropes.” There are three twenty-dollar bills in his oily palm. He leans over to Lila Mae and places the money in her breast pocket. Pats it down. “I haven’t ever seen a woman elevator inspector before, let alone a colored one, but I guess they teach you all the same tricks.”