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.
I paused outside Porter Square Station, in my wet clothes, to observe what a sign there called a kinetic sculpture—three elevated red objects shaped like tongues, tumbling about their axes and orbiting a tall white pole. My thoughts circled back to Theta’s shocked expression at my rent, which led me to review my predicted costs—food, transportation, utilities—and wonder if I’d overlooked something. After a brief trance, I descended a long escalator to the commuter rail platform and boarded the train to Wilton. Soon I was passing the same backyards and open spaces I’d sped by in March, no longer barren and covered with dirty snow, but green, with that profusion of young spring leaves I associated with Impressionist paintings. A pond slid into view, its edges blurred by clumps of reeds. The rain started again. It drew long diagonal streaks across the windows. Anyone want to get off at Brandeis? the conductor called as she strode up the aisle. That was a question, she added cheerfully. Not a threat.
We are the nothing-to-lose ones,
the try-anything-once ones,
weed seeds inside our cells –
dandelion, nettle, lizard tail –
roots sunk in, for it is the tips
that count, reaching out to tap
new moisture. Roots, stems, leaves,
the stomata, those little mouths
opening, closing, sucking in air
in the evening when we boil
wild ginger and sleep in its vapor.
Like cures like, we hear in the morning
when we brush ourselves with
vegetable fiber in the shower,
beat ourselves with our fists.
(This is no crazier than anything else.)
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.
The car veered, a tree loomed, and we were garlanded in glass, and a branch insinuated itself into Mini’s ribs and encircled her heart, and Ronnie sprang forth and broke against the tree, and in the backseat Caroline was marveling at how her brain became unmoored and seesawed forward into the jagged coastline of the front of her skull and back again, until she was no longer herself, and it was all so mortifying that we could have just died, and we did, we did die, we watched every second of it happen until we realized that we were back on the road, driving, and all of the preceding was just a little movie that Mom had played inside of our heads.
On the way home, going,
with the hill & mammoth clouds
behind me, rushing to the house
before the rain, those beautiful Pakistani girls,
their faces happy as poppies, I thought, those girls
rushing home as I was rushing home
to beat the first small pieces
of rain falling down
like nickels in departing light. There
was the laughing of the beautiful girls,
shrieking gulls, five or six of them (depending
on whether I count myself), the bright
& shining planets of their dresses
lifting, just so, in the wind. & their black hairs.
& the black sound of horses, horses
hoofing it home, the click
& clop of their patent leather hooves—Still, it touches
my ear, this sound. I touch
my heart. I can’t stop touching
my heart & saying, Today is my birthday,
you see? For the beautiful clamor of planets
dressed as girls who, running home, have heads.
Whose heads swing black night, running home
on the black feet of horses, from the rain.
Now I understand. Today is my birthday.
It is Thursday, my day. My black day.
After a sleepless sexless night, Henrik asked Lucretia over muesli where the nearest pharmacy was. She made her worst face and asked why. He said he needed prescriptions filled—at this, she became a flurry of snorts and book recommendations, declaring that Western medical institutions profited by aggravating illness; Big Pharma was a cartel, doctors were pushers, patients were junkies. She asked to see what he was taking, and when she laid eyes on his briefcase-size pill case, she looked like he’d just told her he was born without a heart. She made him lie down, and sent up gasps researching his prescriptions on her naturopathic reference sites. He wasn’t disordered, she assured him; society was. Manic conservatives, depressive liberals. Mood-swinging markets and a demented climate. Rich against poor, white against unwhite. Henrik was just American.
I paused outside Porter Square Station, in my wet clothes, to observe what a sign there called a kinetic sculpture—three elevated red objects shaped like tongues, tumbling about their axes and orbiting a tall white pole. My thoughts circled back to Theta’s shocked expression at my rent, which led me to review my predicted costs—food, transportation, utilities—and wonder if I’d overlooked something. After a brief trance, I descended a long escalator to the commuter rail platform and boarded the train to Wilton. Soon I was passing the same backyards and open spaces I’d sped by in March, no longer barren and covered with dirty snow, but green, with that profusion of young spring leaves I associated with Impressionist paintings. A pond slid into view, its edges blurred by clumps of reeds. The rain started again. It drew long diagonal streaks across the windows. Anyone want to get off at Brandeis? the conductor called as she strode up the aisle. That was a question, she added cheerfully. Not a threat.
We are the nothing-to-lose ones,
the try-anything-once ones,
weed seeds inside our cells –
dandelion, nettle, lizard tail –
roots sunk in, for it is the tips
that count, reaching out to tap
new moisture. Roots, stems, leaves,
the stomata, those little mouths
opening, closing, sucking in air
in the evening when we boil
wild ginger and sleep in its vapor.
Like cures like, we hear in the morning
when we brush ourselves with
vegetable fiber in the shower,
beat ourselves with our fists.
(This is no crazier than anything else.)
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.
The car veered, a tree loomed, and we were garlanded in glass, and a branch insinuated itself into Mini’s ribs and encircled her heart, and Ronnie sprang forth and broke against the tree, and in the backseat Caroline was marveling at how her brain became unmoored and seesawed forward into the jagged coastline of the front of her skull and back again, until she was no longer herself, and it was all so mortifying that we could have just died, and we did, we did die, we watched every second of it happen until we realized that we were back on the road, driving, and all of the preceding was just a little movie that Mom had played inside of our heads.
On the way home, going,
with the hill & mammoth clouds
behind me, rushing to the house
before the rain, those beautiful Pakistani girls,
their faces happy as poppies, I thought, those girls
rushing home as I was rushing home
to beat the first small pieces
of rain falling down
like nickels in departing light. There
was the laughing of the beautiful girls,
shrieking gulls, five or six of them (depending
on whether I count myself), the bright
& shining planets of their dresses
lifting, just so, in the wind. & their black hairs.
& the black sound of horses, horses
hoofing it home, the click
& clop of their patent leather hooves—Still, it touches
my ear, this sound. I touch
my heart. I can’t stop touching
my heart & saying, Today is my birthday,
you see? For the beautiful clamor of planets
dressed as girls who, running home, have heads.
Whose heads swing black night, running home
on the black feet of horses, from the rain.
Now I understand. Today is my birthday.
It is Thursday, my day. My black day.
After a sleepless sexless night, Henrik asked Lucretia over muesli where the nearest pharmacy was. She made her worst face and asked why. He said he needed prescriptions filled—at this, she became a flurry of snorts and book recommendations, declaring that Western medical institutions profited by aggravating illness; Big Pharma was a cartel, doctors were pushers, patients were junkies. She asked to see what he was taking, and when she laid eyes on his briefcase-size pill case, she looked like he’d just told her he was born without a heart. She made him lie down, and sent up gasps researching his prescriptions on her naturopathic reference sites. He wasn’t disordered, she assured him; society was. Manic conservatives, depressive liberals. Mood-swinging markets and a demented climate. Rich against poor, white against unwhite. Henrik was just American.