Whiting Award Winners
Since 1985, the Foundation has supported creative writing through the Whiting Awards, which are given annually to ten emerging writers in fiction, nonfiction, poetry, and drama.
DOU YI
My hands were packed in dry ice
Flown across the Pacific and
Stitched onto a man who lost his overseas.
My palms open doors to
Rooms my feet haven't walked through and
Caress a woman my eyes will never see.
It doesn't snow there but my
Nails ache when they touch ice and
Scratch strange characters onto that
Soldier's skin while he's sleeping.
His doctors call it post-traumatic stress but
He knows they're words from a
Language his tongue never learned
Justice.
Justice.
Justice
Across the East Sea a yam farmer
Uses my corneas to see.
She dreams of snow but thinks
It's ashes from a childhood fire bombing.
On the far side of the Atlantic my stomach digests
Food that never passed through my lips
Food my teeth didn't chew
Food my tongue hasn't tasted
Food that could have made this spirit stronger
And act sooner if someone offered it to Dou Yi.
But my heart--
My heart beats in this town,
Pumping blood through a man
Loved by the son of an official,
A son who moved Heaven and Earth for
His Happiness.
His Future.
His New Harmony.
These offerings have given me strength
I feel my spirit reviving!
Justice.
Justice.
Justice.
Justice and burial for the widow Dou Yi
Justice.
Justice.
Justice.
But how can you bury a woman whose butchered body's still living?
Justice.
Justice.
That is my heart. It should beat inside me.
(Dou Yi thrusts her hand into Rocket's chest and retrieves her heart.)
My ex answers your call like shit is sweet, says, Good to hear from you, so fake you want to reach through the receiver. Next thing, she drops the phone minus nary a pardon and leaves you on an indefinite hold soundtracked by the blare of some rap video cranked beyond good sense. Meanwhile, you carry the noisy cordless into another room, crack the blinds, and watch a pair of baseheads, both thin as antennas, push a half-wrecked sedan down the street. The baseheads, they’ve got the sedan’s doors flung open, and seethe at each other across a scrappy ragtop roof. Farther, they jog their hooptie to a slow cruise, jump in on the run, and sputter off. It’s still plenty of lightweight action on the set. The old lady dressed in a who-gives-a-what-about-the-heat getup (down coat, snow boots, thick wool scarf) tugging a shopping cart full of thrashed cans. Down a ways, boys riding wheelies for distance on dirt bikes with mismatched rims.
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.
I’m good enough to get the once-over in the bar at The Restaurant, I see them thinking my
smallness is appealing, my ass and face are cute enough, I see them thinking that short haircut
might be sexy. I’m always in a backless cocktail dress and heels, I’m flat chested and a tad
muscular so they ask me if I’m a dancer and say Call me sometime, let’s have a drink. It took
me a while to understand you’re supposed to work that for your money but you can let the
willingness fall right off your face when you turn around. It took me a while to understand that of
course men fling their entreaties out in swarms, like schools of sperm, hoping one will stick.
The experience of reading Sex and Race is one of embrace and recoil as Rogers indiscriminately loads us down with the provable and the forever dodgy, the serious and the frivolous. Sometimes his footnotes, not always adequate or acceptable, tell when he was at work on a given aspect of his subject, in the way that an itemized credit card bill is a diary, a record of movement. The references go in clusters: in the 1920s, he was reading about Syria, Palestine, Arabia, and Persia; in the 1930s, he was reading the memoirs of English travelers in Africa. Sometimes, he clearly couldn’t go back to a particular library or text to check his facts again. And sometimes Sex and Race reads as though it had threatened to consume him, because the first-person voice breaks through in the book at times of what could be called narrative stress.
Her plan had been to clean in the middle of the night, so her mother would wake to an empty kitchen sink, but as she stood in the foyer, the bathroom fan beating loudly and uselessly, the mess before her made her want to cry; being in a family of eleven made her want to cry, the way someone had soaked up the dog’s pee but not thrown away the paper towel, the way responsibility divided by eleven meant no one was really responsible.
DOU YI
My hands were packed in dry ice
Flown across the Pacific and
Stitched onto a man who lost his overseas.
My palms open doors to
Rooms my feet haven't walked through and
Caress a woman my eyes will never see.
It doesn't snow there but my
Nails ache when they touch ice and
Scratch strange characters onto that
Soldier's skin while he's sleeping.
His doctors call it post-traumatic stress but
He knows they're words from a
Language his tongue never learned
Justice.
Justice.
Justice
Across the East Sea a yam farmer
Uses my corneas to see.
She dreams of snow but thinks
It's ashes from a childhood fire bombing.
On the far side of the Atlantic my stomach digests
Food that never passed through my lips
Food my teeth didn't chew
Food my tongue hasn't tasted
Food that could have made this spirit stronger
And act sooner if someone offered it to Dou Yi.
But my heart--
My heart beats in this town,
Pumping blood through a man
Loved by the son of an official,
A son who moved Heaven and Earth for
His Happiness.
His Future.
His New Harmony.
These offerings have given me strength
I feel my spirit reviving!
Justice.
Justice.
Justice.
Justice and burial for the widow Dou Yi
Justice.
Justice.
Justice.
But how can you bury a woman whose butchered body's still living?
Justice.
Justice.
That is my heart. It should beat inside me.
(Dou Yi thrusts her hand into Rocket's chest and retrieves her heart.)
My ex answers your call like shit is sweet, says, Good to hear from you, so fake you want to reach through the receiver. Next thing, she drops the phone minus nary a pardon and leaves you on an indefinite hold soundtracked by the blare of some rap video cranked beyond good sense. Meanwhile, you carry the noisy cordless into another room, crack the blinds, and watch a pair of baseheads, both thin as antennas, push a half-wrecked sedan down the street. The baseheads, they’ve got the sedan’s doors flung open, and seethe at each other across a scrappy ragtop roof. Farther, they jog their hooptie to a slow cruise, jump in on the run, and sputter off. It’s still plenty of lightweight action on the set. The old lady dressed in a who-gives-a-what-about-the-heat getup (down coat, snow boots, thick wool scarf) tugging a shopping cart full of thrashed cans. Down a ways, boys riding wheelies for distance on dirt bikes with mismatched rims.
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.
I’m good enough to get the once-over in the bar at The Restaurant, I see them thinking my
smallness is appealing, my ass and face are cute enough, I see them thinking that short haircut
might be sexy. I’m always in a backless cocktail dress and heels, I’m flat chested and a tad
muscular so they ask me if I’m a dancer and say Call me sometime, let’s have a drink. It took
me a while to understand you’re supposed to work that for your money but you can let the
willingness fall right off your face when you turn around. It took me a while to understand that of
course men fling their entreaties out in swarms, like schools of sperm, hoping one will stick.
The experience of reading Sex and Race is one of embrace and recoil as Rogers indiscriminately loads us down with the provable and the forever dodgy, the serious and the frivolous. Sometimes his footnotes, not always adequate or acceptable, tell when he was at work on a given aspect of his subject, in the way that an itemized credit card bill is a diary, a record of movement. The references go in clusters: in the 1920s, he was reading about Syria, Palestine, Arabia, and Persia; in the 1930s, he was reading the memoirs of English travelers in Africa. Sometimes, he clearly couldn’t go back to a particular library or text to check his facts again. And sometimes Sex and Race reads as though it had threatened to consume him, because the first-person voice breaks through in the book at times of what could be called narrative stress.
Her plan had been to clean in the middle of the night, so her mother would wake to an empty kitchen sink, but as she stood in the foyer, the bathroom fan beating loudly and uselessly, the mess before her made her want to cry; being in a family of eleven made her want to cry, the way someone had soaked up the dog’s pee but not thrown away the paper towel, the way responsibility divided by eleven meant no one was really responsible.