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.
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.
“This was when my dad was still living with us, but he would come to services from work, so when we went home afterward I’d have to choose who to go home with. I don’t know if it upset my dad, but I always went home with my mom. Mostly because she drove the Beetle, which was so much more fun. She would play these old Patti Smith cassettes, and I’d sing with her. But the best part was she’d let me put on the dome light, so it felt like we were in this little space capsule, just the two of us. That’s my favorite memory, me and my mom going home from temple Friday nights. That car was like a lit-up igloo rolling through the dark.”
Able God walked in slowly, dazed, then he stepped outside and turned to look at his neighbors, who were sitting in the narrow alley. He scanned their faces for answers, but they turned away, shifted on their low stools, and one after another, went into their rooms.
Inside, Able God paced the house, frustration coiling around his head. Had he had any doubt that the police were aware of his involvement, what he saw erased it. He looked out through the louvered window. He blundered his way manically through the chaos, tossing things aside. He pulled up the mattress, rifled through his clothes, heaped one on the other.
He noticed they had not taken his hidden wrap of marijuana, but his chess pieces were spilled all over the ground. He tried to gather them into a plastic bag, but his whole body trembled now, his eyes smarting with tears. The chess set was not meant to be scattered; the pieces were meant to be neatly arranged. How had the police known where he lived? Maybe Akudo had been arrested, but if so, why was the madam protecting her whereabouts?
“It was a misunderstanding,” her daughter said. “It was a cultural thing, actually.” And when Alice expressed skepticism about the need for cross-cultural understanding with rapists, Mandy said, “He’s not a rapist.”
“I’m sorry,” she said, “but if he raped you, he is a rapist.”
And Mandy said, “Don’t call him that, Mom. He’s my boyfriend.”
Fear the opera expert, he who knows everything, who puts your humble tastes to shame, who will criticize your recording of Turandot or even your affection for that vulgar opera, the opera queen who only like Monteverdi, the opera queen who doesn’t go to the Met anymore, the opera queen who can’t stand Sutherland, the opera queen who gave me his 1953 Callas Cetra Traviata because he said her voice was fingernails against a chalkboard, the opera queen who disagrees with the maestro’s tempi, the opera queen who hates Wagner or loves only Wagner, the opera queen who doesn’t recognize himself in this description, the opera queen who thinks homosexuality has nothing to do with opera, the opera queen who never has body odor but then, suddenly, unexpectedly, stinks, the opera queen who doesn’t come out to his mother because he says it will hurt her, the opera queen who loves the local production of Barbiere and the opera queen who makes fun of it, the opera queen who isn’t gay but seems gay because he has learned from opera queens how to be a connoisseur: the opera queen whose intense, phobic knowledge is a bludgeon.
“What do I want you to do? You really want to know? I’ll tell you. Just look me in the eye and tell me one thing. Just do it. Tell me whether you and Cynthia have made love. Tell me. Go on.”
“The answer is no.”
“You swear?”
“I swear.”
“I believe you,” she said quietly, and for a moment Richard thought it was over until she turned around and screamed at him, “THEN WHY DON’T YOU MAKE LOVE WITH ME?”
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.
“This was when my dad was still living with us, but he would come to services from work, so when we went home afterward I’d have to choose who to go home with. I don’t know if it upset my dad, but I always went home with my mom. Mostly because she drove the Beetle, which was so much more fun. She would play these old Patti Smith cassettes, and I’d sing with her. But the best part was she’d let me put on the dome light, so it felt like we were in this little space capsule, just the two of us. That’s my favorite memory, me and my mom going home from temple Friday nights. That car was like a lit-up igloo rolling through the dark.”
Able God walked in slowly, dazed, then he stepped outside and turned to look at his neighbors, who were sitting in the narrow alley. He scanned their faces for answers, but they turned away, shifted on their low stools, and one after another, went into their rooms.
Inside, Able God paced the house, frustration coiling around his head. Had he had any doubt that the police were aware of his involvement, what he saw erased it. He looked out through the louvered window. He blundered his way manically through the chaos, tossing things aside. He pulled up the mattress, rifled through his clothes, heaped one on the other.
He noticed they had not taken his hidden wrap of marijuana, but his chess pieces were spilled all over the ground. He tried to gather them into a plastic bag, but his whole body trembled now, his eyes smarting with tears. The chess set was not meant to be scattered; the pieces were meant to be neatly arranged. How had the police known where he lived? Maybe Akudo had been arrested, but if so, why was the madam protecting her whereabouts?
“It was a misunderstanding,” her daughter said. “It was a cultural thing, actually.” And when Alice expressed skepticism about the need for cross-cultural understanding with rapists, Mandy said, “He’s not a rapist.”
“I’m sorry,” she said, “but if he raped you, he is a rapist.”
And Mandy said, “Don’t call him that, Mom. He’s my boyfriend.”
Fear the opera expert, he who knows everything, who puts your humble tastes to shame, who will criticize your recording of Turandot or even your affection for that vulgar opera, the opera queen who only like Monteverdi, the opera queen who doesn’t go to the Met anymore, the opera queen who can’t stand Sutherland, the opera queen who gave me his 1953 Callas Cetra Traviata because he said her voice was fingernails against a chalkboard, the opera queen who disagrees with the maestro’s tempi, the opera queen who hates Wagner or loves only Wagner, the opera queen who doesn’t recognize himself in this description, the opera queen who thinks homosexuality has nothing to do with opera, the opera queen who never has body odor but then, suddenly, unexpectedly, stinks, the opera queen who doesn’t come out to his mother because he says it will hurt her, the opera queen who loves the local production of Barbiere and the opera queen who makes fun of it, the opera queen who isn’t gay but seems gay because he has learned from opera queens how to be a connoisseur: the opera queen whose intense, phobic knowledge is a bludgeon.
“What do I want you to do? You really want to know? I’ll tell you. Just look me in the eye and tell me one thing. Just do it. Tell me whether you and Cynthia have made love. Tell me. Go on.”
“The answer is no.”
“You swear?”
“I swear.”
“I believe you,” she said quietly, and for a moment Richard thought it was over until she turned around and screamed at him, “THEN WHY DON’T YOU MAKE LOVE WITH ME?”