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 don't trust nobody
but the land I said
I don't mean
present company
of course
you understand the grasses
hear me too always
present the grasses
confident grasses polite
command to shhhhh
shhh listen
Dear Yu Honor
Yu may rmember me when yu visits prison
here I am Walter Boyd Leadbelly #42738
yo best big niger from Sugarland Farm
wit my stella guitar and songs yu like
I play it all like a black machine for yu loud an slow
Down in the valley What a frend we have in
Jesus an I Sugarland shuffle like pickin cotton far as
eye cn see I need my freedom like yu said yu was gone give me
yur honor all I need a second chance rmembr me
yu sed I was som niger som niger need they pardon
GOVERNOR
thank yu for yo kind kind hand yo wisdum.
Copyright 2004 by Tyehimba Jess. Published by Verse Press. Reprinted with permission of the author and Wave Books.
My mother had good hair, a term she would never use herself because, she said, it was so hurtful she couldn’t possibly believe it. But my mother’s hair was undeniably long and thick, a mass of loose curls that Callie and I did not inherit and that she was determined to cut off before we began our new life.
She tried to talk both of us into joining her, but only Callie took the bait. My mother got her with the promise of hair made so easy and simple, you could run your fingers through it. When it was all over, Callie was left with an outgrowth of stiff, sodden curls that clung in limp clusters to her forehead and the nape of her neck and made the back of her head smell like burning and sugar.
The tow truck lurched a few yards, dappling everyone with mud. Bobby’s ruined knee spurted a red arc. Then another. And another. The men watched, bewildered and afraid. They had slaughtered hogs in autumn and field-dressed deer in the woods. They’d seen mangled men dragged from the mines—crushed, turned blue from lack of oxygen, charred by a shaft fire. But none had watched a man slowly die.
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.
BEDER: (fuming) Independence Day fireworks. How can the Israelis call it Independence Day and not choke on the words? They celebrate forcibly removing people from their homes? Killing men, women, children? This is cause for a party?
ADHAM: Let’s not get political.
BEDER: Who’s getting political?
I don't trust nobody
but the land I said
I don't mean
present company
of course
you understand the grasses
hear me too always
present the grasses
confident grasses polite
command to shhhhh
shhh listen
Dear Yu Honor
Yu may rmember me when yu visits prison
here I am Walter Boyd Leadbelly #42738
yo best big niger from Sugarland Farm
wit my stella guitar and songs yu like
I play it all like a black machine for yu loud an slow
Down in the valley What a frend we have in
Jesus an I Sugarland shuffle like pickin cotton far as
eye cn see I need my freedom like yu said yu was gone give me
yur honor all I need a second chance rmembr me
yu sed I was som niger som niger need they pardon
GOVERNOR
thank yu for yo kind kind hand yo wisdum.
Copyright 2004 by Tyehimba Jess. Published by Verse Press. Reprinted with permission of the author and Wave Books.
My mother had good hair, a term she would never use herself because, she said, it was so hurtful she couldn’t possibly believe it. But my mother’s hair was undeniably long and thick, a mass of loose curls that Callie and I did not inherit and that she was determined to cut off before we began our new life.
She tried to talk both of us into joining her, but only Callie took the bait. My mother got her with the promise of hair made so easy and simple, you could run your fingers through it. When it was all over, Callie was left with an outgrowth of stiff, sodden curls that clung in limp clusters to her forehead and the nape of her neck and made the back of her head smell like burning and sugar.
The tow truck lurched a few yards, dappling everyone with mud. Bobby’s ruined knee spurted a red arc. Then another. And another. The men watched, bewildered and afraid. They had slaughtered hogs in autumn and field-dressed deer in the woods. They’d seen mangled men dragged from the mines—crushed, turned blue from lack of oxygen, charred by a shaft fire. But none had watched a man slowly die.
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.
BEDER: (fuming) Independence Day fireworks. How can the Israelis call it Independence Day and not choke on the words? They celebrate forcibly removing people from their homes? Killing men, women, children? This is cause for a party?
ADHAM: Let’s not get political.
BEDER: Who’s getting political?