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.
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.
Several times a day Granny Lin bathes Old Tang: in the morning and before bedtime, and whenever he wets or dirties himself. The private bathroom is what Granny Lin likes best about her marriage. For all her life, she has used public bathrooms, fighting with other slippery bodies for the lukewarm water drizzling from the rusty showers. Now that she has a bathroom all to herself, she never misses any chance to use it.
This is the address to the station that be playin the news, she say. Imma write to them and they gonna do a story on us.
I’m like, Yo, Kandese, that’s a good idea.
My mama put on the news every night. I didn’t know you could send them letters.
Ain’t no news cameras comin down here, Bernita say. Cops don’t even come here.
She love rainin on parades.
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.
He sent this key from Florida.
I think. A key to what?
I tried the car, the trucks,
tried every door – nothing fit.
My wife thought it was his idea
of a joke. I never got his jokes.
Not a word from him, just things:
a blank postcard from Colorado Springs;
a snapshot of himself from Aspen,
arm in arm with somebody, but
both faces had been scissored out.
A sign above the bar said SHIT HAPPENS.
Eugene, Spokane… He’s telephone,
collect, and I knew it was him,
though he always used a different name.
At times enough to make you laugh:
Call from Hans, Ricardo, Jeff,
will you accept? Yes. Dial tone.
When I say my wives are cages, I don’t mean I’m a bird.
Collapsible shelves, they hide their usefulness when not
in use. All my wives contain terrariums: terrible and fetid
atmospheres in which their salamander selves linger atop
damp rocks. Their hands are damp as the tissues they ball
in their hands, though none of my wives could make a fist,
not even if I asked, no, not even if I commanded them to,
an amusing idea I must someday revisit. My wives are like
the Small Mammal House at the zoo, their rooms kept dark
so visitors may view their nocturnal truths, that anonymous
wakefulness we sleepers do not care to know. None of my
wives are like lanterns, nor do their ribs sing with canaries...
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.
Several times a day Granny Lin bathes Old Tang: in the morning and before bedtime, and whenever he wets or dirties himself. The private bathroom is what Granny Lin likes best about her marriage. For all her life, she has used public bathrooms, fighting with other slippery bodies for the lukewarm water drizzling from the rusty showers. Now that she has a bathroom all to herself, she never misses any chance to use it.
This is the address to the station that be playin the news, she say. Imma write to them and they gonna do a story on us.
I’m like, Yo, Kandese, that’s a good idea.
My mama put on the news every night. I didn’t know you could send them letters.
Ain’t no news cameras comin down here, Bernita say. Cops don’t even come here.
She love rainin on parades.
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.
He sent this key from Florida.
I think. A key to what?
I tried the car, the trucks,
tried every door – nothing fit.
My wife thought it was his idea
of a joke. I never got his jokes.
Not a word from him, just things:
a blank postcard from Colorado Springs;
a snapshot of himself from Aspen,
arm in arm with somebody, but
both faces had been scissored out.
A sign above the bar said SHIT HAPPENS.
Eugene, Spokane… He’s telephone,
collect, and I knew it was him,
though he always used a different name.
At times enough to make you laugh:
Call from Hans, Ricardo, Jeff,
will you accept? Yes. Dial tone.
When I say my wives are cages, I don’t mean I’m a bird.
Collapsible shelves, they hide their usefulness when not
in use. All my wives contain terrariums: terrible and fetid
atmospheres in which their salamander selves linger atop
damp rocks. Their hands are damp as the tissues they ball
in their hands, though none of my wives could make a fist,
not even if I asked, no, not even if I commanded them to,
an amusing idea I must someday revisit. My wives are like
the Small Mammal House at the zoo, their rooms kept dark
so visitors may view their nocturnal truths, that anonymous
wakefulness we sleepers do not care to know. None of my
wives are like lanterns, nor do their ribs sing with canaries...