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.
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.
Edith Goodnough isn’t in the country anymore. She’s in town now, in the hospital, lying there is that white bed with a needle stuck in the back of one hand and a man standing guard in the hallway outside her room. She will be eighty years old this week: a clean beautiful white-haired woman who never in her life weighed as much as 115 pounds, and she has weighed a lot less than that since New Year’s Eve. Still, the sheriff and the lawyers expect her to get well enough for them to sit her up in a wheelchair and then drive her across town to the courthouse to begin the trial. When that happens, if that happens, I don’t know that they will go so far as to put handcuffs on her. Bus Sealy, the sheriff, has turned out to be a son of a bitch, all right, but I still can’t see him putting handcuffs on a woman like Edith Goodnough.
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.
…nothing changed with Nadia. She didn’t get better, she didn’t get worse, her fever never went below a hundred and one. I visited her before and after work all week. Her IV bag emptied and was replaced; the back of her hand around the needle was bruised dark as an Oreo. She would wake up occasionally and say hello, her voice hoarse, her palate swollen and red when I peered in, and I would say hello back, touch her face. Ted came after school and read aloud from his book, sitting with his legs crossed, his big dark head bent over the pages. Every day he bought a single orange soda in a paper cup for sixty-five cents. Nurses came in red fur hats, sang “Jingle Bells” and “O Christmas Tress.” The rash traveled down her neck and back, across her stomach, drifting, and I imagined something about the size of my palm moving under her skin, some unformed thing lost, looking for a place to fasten itself.
I went to visit Grandma and Ralph for a week right after having learned how to whistle. I whistled at all times, with dedication and complete concentration. When I was asked a question I whistled the answer, I whistled along with people as they talked, I whistled the answer while I worked, I whistled while I played. Eventually they made a rule that whistling was forbidden in their house.
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.
Edith Goodnough isn’t in the country anymore. She’s in town now, in the hospital, lying there is that white bed with a needle stuck in the back of one hand and a man standing guard in the hallway outside her room. She will be eighty years old this week: a clean beautiful white-haired woman who never in her life weighed as much as 115 pounds, and she has weighed a lot less than that since New Year’s Eve. Still, the sheriff and the lawyers expect her to get well enough for them to sit her up in a wheelchair and then drive her across town to the courthouse to begin the trial. When that happens, if that happens, I don’t know that they will go so far as to put handcuffs on her. Bus Sealy, the sheriff, has turned out to be a son of a bitch, all right, but I still can’t see him putting handcuffs on a woman like Edith Goodnough.
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.
…nothing changed with Nadia. She didn’t get better, she didn’t get worse, her fever never went below a hundred and one. I visited her before and after work all week. Her IV bag emptied and was replaced; the back of her hand around the needle was bruised dark as an Oreo. She would wake up occasionally and say hello, her voice hoarse, her palate swollen and red when I peered in, and I would say hello back, touch her face. Ted came after school and read aloud from his book, sitting with his legs crossed, his big dark head bent over the pages. Every day he bought a single orange soda in a paper cup for sixty-five cents. Nurses came in red fur hats, sang “Jingle Bells” and “O Christmas Tress.” The rash traveled down her neck and back, across her stomach, drifting, and I imagined something about the size of my palm moving under her skin, some unformed thing lost, looking for a place to fasten itself.
I went to visit Grandma and Ralph for a week right after having learned how to whistle. I whistled at all times, with dedication and complete concentration. When I was asked a question I whistled the answer, I whistled along with people as they talked, I whistled the answer while I worked, I whistled while I played. Eventually they made a rule that whistling was forbidden in their house.