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.
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.
Rather than a photo, Mona kept a list of her mother’s phobias in her wallet. She was afraid of the usual stuff—death, beatings, rape, Satan—but these commonplace fears were complemented by generalized anxiety over robbers, Russians, mirrors, beards, blood, ruin, vomiting, being alone, and new ideas. She was also afraid of fear, the technical term for which was phobophobia, a word Mona liked to repeat to herself, like a hip-hop lyric. Whenever Mona longed for her, or felt like paying her a visit, she glanced at that list, and then thought of all the pills and what happened to her mother when she took too many, and the feeling usually passed.
“He says, why should some people live like kings and the rest like rats? And why should the wealthy, enamored with Europe and the West, dictate how the whole country should dress, talk, live? What if we like our chadors and our Koran? What if we want our own mullahs to rule us, not that saint – what’s his name?” She taps her fingers on the dashboard, trying to remember the name. “ Morteza told me he is worshipped in Europe… I know! Saint Laurent, or something like that…”
“Yves Saint Laurent?” Farnaz laughs. “He’s not a saint, Habibeh. He’s a designer. That’s just his name.”
ANTHONY
I’m sorry, sir.
I don’t think I understand.
MATT
She took her kid and left in the middle of the night.
To go where?
She’s in the middle of the desert.
ANTHONY
Sir, if I may.
MATT
You may.
ANTHONY
Her leaving
What does any of that have to do with us?
MATT
What does that have to do with us?
We did that, Anthony.
We broke that family up.
A moment.
MATT
Do you not understand that?
ANTHONY
It doesn’t matter what I understand, sir.
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.
Rather than a photo, Mona kept a list of her mother’s phobias in her wallet. She was afraid of the usual stuff—death, beatings, rape, Satan—but these commonplace fears were complemented by generalized anxiety over robbers, Russians, mirrors, beards, blood, ruin, vomiting, being alone, and new ideas. She was also afraid of fear, the technical term for which was phobophobia, a word Mona liked to repeat to herself, like a hip-hop lyric. Whenever Mona longed for her, or felt like paying her a visit, she glanced at that list, and then thought of all the pills and what happened to her mother when she took too many, and the feeling usually passed.
“He says, why should some people live like kings and the rest like rats? And why should the wealthy, enamored with Europe and the West, dictate how the whole country should dress, talk, live? What if we like our chadors and our Koran? What if we want our own mullahs to rule us, not that saint – what’s his name?” She taps her fingers on the dashboard, trying to remember the name. “ Morteza told me he is worshipped in Europe… I know! Saint Laurent, or something like that…”
“Yves Saint Laurent?” Farnaz laughs. “He’s not a saint, Habibeh. He’s a designer. That’s just his name.”
ANTHONY
I’m sorry, sir.
I don’t think I understand.
MATT
She took her kid and left in the middle of the night.
To go where?
She’s in the middle of the desert.
ANTHONY
Sir, if I may.
MATT
You may.
ANTHONY
Her leaving
What does any of that have to do with us?
MATT
What does that have to do with us?
We did that, Anthony.
We broke that family up.
A moment.
MATT
Do you not understand that?
ANTHONY
It doesn’t matter what I understand, sir.
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.