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.
We at school knew Mr. and Mrs. Cuts come from a family that eats children. There is a red metal tree with plastic-wrapped toys in the window and a long candy counter case to lure you in. Mr. and Mrs. Cuts have no children of their own. They ate them during a hard winter and salted the rest down for sandwiches the colored boy runs out to the pulpwood crew at noon. I count colored children going in to buy some candy to see how many make it back out, but generally our mother is ready to go home before I can tell. Our credit at Cuts is short.
As Isamina Belle confided later, when she stepped in her front door and saw her husband hanging from a rope tied to a joist, with his head bowed as if in prayer and his feet dangling inches from the floor, the first thing she did was to hasten and fling open all the windows in the house.
They had been watching Lena for a month. The sound technician, a barrel-chested man with whom he had not previously worked, had introduced himself simply as Bear. Bear recorded her telephone conversations, leaving him to photograph her comings and goings. In her file at the Bureau, there were many Lenas. She appeared in a slew of black-and-white pictures, bundled in a woolen coat, talking to the downstairs neighbor, inspecting potatoes and carrots at the vegetable market. On warmer days, she stretched beside the window, the sill like a barre, and he had frozen her in her contortions. When the damp wind sank its teeth until it pierced his bones, she stood at the shut window in a thick sweater sipping coffee from a shallow cup that she held in both hands. In the pictures she was usually looking out. He liked to think that she had caught sight of something she had been expecting.
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 have come to see family history as similar to architecture in certain ways. Like architecture, it is quiet. It encompasses, but does not necessarily demand attention. You might not even notice that it’s there. Like architecture, too, family history can suddenly loom into consciousness. For example, you can sit in the New York Public Library at Forty-second Street—designed by Carrère & Hastings, and perhaps the greatest building in New York—with your nose in a book, or busy with the catalogue and transactions with clerks, all the while oblivious of the splendid interior around you. You can forget it utterly, or perhaps not have noticed it at all that day, and then, casually looking up, be astonished, even momentarily disoriented by what you see. So it is with family history. One can go about one’s life with no thought of the past, and then, as if waking from a dream, be astonished to see that you are living within its enclosure.
My family’s experience isn’t fodder
for artwork, says Nature in btwn make outs
But you’ll drink yourself to sleep?
Who is the “I” but its inheritances—Let’s play a game
Let’s say Southern California’s water is oil
Let’s say Halliburton is the San Diego Flume Company
and I am descended from a long line of wildfires
I mean tribal leaders
The Cuyamaca Flume transported mountain runoff and river water into the heart of San Diego. Construction began illegally, in secret, in the 1880s. The creek bed dried. The plants died. The very best citizens of San Diego called it “deluded sentimentality” to give Indians any land or water. As if these are things, stuff to be owned or sold off
I am missing many cousins, have you seen them?
We at school knew Mr. and Mrs. Cuts come from a family that eats children. There is a red metal tree with plastic-wrapped toys in the window and a long candy counter case to lure you in. Mr. and Mrs. Cuts have no children of their own. They ate them during a hard winter and salted the rest down for sandwiches the colored boy runs out to the pulpwood crew at noon. I count colored children going in to buy some candy to see how many make it back out, but generally our mother is ready to go home before I can tell. Our credit at Cuts is short.
As Isamina Belle confided later, when she stepped in her front door and saw her husband hanging from a rope tied to a joist, with his head bowed as if in prayer and his feet dangling inches from the floor, the first thing she did was to hasten and fling open all the windows in the house.
They had been watching Lena for a month. The sound technician, a barrel-chested man with whom he had not previously worked, had introduced himself simply as Bear. Bear recorded her telephone conversations, leaving him to photograph her comings and goings. In her file at the Bureau, there were many Lenas. She appeared in a slew of black-and-white pictures, bundled in a woolen coat, talking to the downstairs neighbor, inspecting potatoes and carrots at the vegetable market. On warmer days, she stretched beside the window, the sill like a barre, and he had frozen her in her contortions. When the damp wind sank its teeth until it pierced his bones, she stood at the shut window in a thick sweater sipping coffee from a shallow cup that she held in both hands. In the pictures she was usually looking out. He liked to think that she had caught sight of something she had been expecting.
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 have come to see family history as similar to architecture in certain ways. Like architecture, it is quiet. It encompasses, but does not necessarily demand attention. You might not even notice that it’s there. Like architecture, too, family history can suddenly loom into consciousness. For example, you can sit in the New York Public Library at Forty-second Street—designed by Carrère & Hastings, and perhaps the greatest building in New York—with your nose in a book, or busy with the catalogue and transactions with clerks, all the while oblivious of the splendid interior around you. You can forget it utterly, or perhaps not have noticed it at all that day, and then, casually looking up, be astonished, even momentarily disoriented by what you see. So it is with family history. One can go about one’s life with no thought of the past, and then, as if waking from a dream, be astonished to see that you are living within its enclosure.
My family’s experience isn’t fodder
for artwork, says Nature in btwn make outs
But you’ll drink yourself to sleep?
Who is the “I” but its inheritances—Let’s play a game
Let’s say Southern California’s water is oil
Let’s say Halliburton is the San Diego Flume Company
and I am descended from a long line of wildfires
I mean tribal leaders
The Cuyamaca Flume transported mountain runoff and river water into the heart of San Diego. Construction began illegally, in secret, in the 1880s. The creek bed dried. The plants died. The very best citizens of San Diego called it “deluded sentimentality” to give Indians any land or water. As if these are things, stuff to be owned or sold off
I am missing many cousins, have you seen them?