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.
Lewis Fletcher was waiting to be discharged from the Ventura County Social Model Detoxification Facility. Nobody could explain this name to him. “Social” as opposed to what? Asocial? Antisocial? Unsocial? Yesterday, they—or at least this guy Bobby—told him he’d be able to walk right out come nine o’clock this morning. Walk right out to freedom. Sky. Sidewalk underfoot. Well-aimed sun. Coffee shops. Then, Bobby said, some stuff about him came in over the computer, and now it was known he’d had too many alcohol-related offenses to be released on his own recognizance.
“Three words,” Gaz said. “Motion. Picture. History.” He got up, circled the table as he explained his movie: en route to Earth from a distant solar system, the crew of the Valedictorian crash-lands on a hostile planet inhabited by bat-winged pygmies, lobster-clawed cannibals, two-headed vampires. “That’s where your stuff comes in. I’m going to splice up your movies with mine.” He went on about the mixing-up of genres, chop-suey cinema, bringing together East and West. “We’d be the ambassadors of international film!”
“What’s your thinking on this?” Checkers asked me in Tagalog. “Is this man serious? Is he just an American fool?”
“Ask how much he’ll pay,” I said, “get twenty percent more, give him the movies, and show him to the door.”
As Kelly grew more confident, using longer, smoother strokes on her second leg, I became frightened that she’d hurt herself. The more adept she became at shaving, the more I held my breath against the inevitable nick, the free flow of blood from her body. Watching her, I thought about Sean’s wrists, how he had tried to slit them, how he had shown the scratches to my mother, offering them up as evidence of what he had done, as if she would not otherwise believe that he had swallowed handfuls of my father’s heart medicine. And he was right. She could not believe it. It was unbelievable. She made him show her the bottle, near empty now. Was it out of consideration that he had left a few pills for my father?
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.
Then, without any warning, Taylor could speak Abini. June and Peter could not recall a learning period, a month when the girl communicated awkwardly with the villagers. By the time June noticed her daughter speaking the native language, the girl was spitting out long sentences at her friends, laughing with them, and joining in songs and chants, and when June’s back was turned to Taylor and her friends, she could barely distinguish her daughter’s voice from those of the other children.
The police ask me to empty my pockets. I turn them inside out and lay my miserabilia on the table. Two policemen quite unashamedly feel my thighs and ass, which tickles me. With clinical concentration they examine the stuff on the table. It is an obscene invasion of my privacy, more so than if they had turned my asshole inside out and inspected it under a microscope—any microbiologist could tell you that there we are remarkably similar. In pockets turned inside out you can see how we differ.
Lewis Fletcher was waiting to be discharged from the Ventura County Social Model Detoxification Facility. Nobody could explain this name to him. “Social” as opposed to what? Asocial? Antisocial? Unsocial? Yesterday, they—or at least this guy Bobby—told him he’d be able to walk right out come nine o’clock this morning. Walk right out to freedom. Sky. Sidewalk underfoot. Well-aimed sun. Coffee shops. Then, Bobby said, some stuff about him came in over the computer, and now it was known he’d had too many alcohol-related offenses to be released on his own recognizance.
“Three words,” Gaz said. “Motion. Picture. History.” He got up, circled the table as he explained his movie: en route to Earth from a distant solar system, the crew of the Valedictorian crash-lands on a hostile planet inhabited by bat-winged pygmies, lobster-clawed cannibals, two-headed vampires. “That’s where your stuff comes in. I’m going to splice up your movies with mine.” He went on about the mixing-up of genres, chop-suey cinema, bringing together East and West. “We’d be the ambassadors of international film!”
“What’s your thinking on this?” Checkers asked me in Tagalog. “Is this man serious? Is he just an American fool?”
“Ask how much he’ll pay,” I said, “get twenty percent more, give him the movies, and show him to the door.”
As Kelly grew more confident, using longer, smoother strokes on her second leg, I became frightened that she’d hurt herself. The more adept she became at shaving, the more I held my breath against the inevitable nick, the free flow of blood from her body. Watching her, I thought about Sean’s wrists, how he had tried to slit them, how he had shown the scratches to my mother, offering them up as evidence of what he had done, as if she would not otherwise believe that he had swallowed handfuls of my father’s heart medicine. And he was right. She could not believe it. It was unbelievable. She made him show her the bottle, near empty now. Was it out of consideration that he had left a few pills for my father?
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.
Then, without any warning, Taylor could speak Abini. June and Peter could not recall a learning period, a month when the girl communicated awkwardly with the villagers. By the time June noticed her daughter speaking the native language, the girl was spitting out long sentences at her friends, laughing with them, and joining in songs and chants, and when June’s back was turned to Taylor and her friends, she could barely distinguish her daughter’s voice from those of the other children.
The police ask me to empty my pockets. I turn them inside out and lay my miserabilia on the table. Two policemen quite unashamedly feel my thighs and ass, which tickles me. With clinical concentration they examine the stuff on the table. It is an obscene invasion of my privacy, more so than if they had turned my asshole inside out and inspected it under a microscope—any microbiologist could tell you that there we are remarkably similar. In pockets turned inside out you can see how we differ.