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.
Lewis Fletcher was waiting to be discharged from the Ventura County Social Model Detoxification Facility. Nobody could explain this name to him. “Social” as opposed to what? Asocial? Antisocial? Unsocial? Yesterday, they—or at least this guy Bobby—told him he’d be able to walk right out come nine o’clock this morning. Walk right out to freedom. Sky. Sidewalk underfoot. Well-aimed sun. Coffee shops. Then, Bobby said, some stuff about him came in over the computer, and now it was known he’d had too many alcohol-related offenses to be released on his own recognizance.
In his office in the attic, in his favorite khaki pants,
the Archivist carefully sets down the glass case
of his body so as not to rattle the exhibit of his mind.
He wears gloves to stroke the name on the envelope,
the name written in a florid hand trained by long-ago
love. To live among the dead, the Archivist thinks.
His eyebrows do a little jig. With fingers strange
to his wife, the Archivist traces the name of the street
in the village that burned. The street wears the name of the flower
the Archivist’s mother tucked behind her ear in a photograph
languishing in a desk drawer. The Archivist carries his mind
into each house. Here, the Cook makes love, his hand
brushing flour against his boyfriend’s nipple. There,
the Tailor’s satisfied song of scissors bisecting
a ream of red. A girl whose mouth makes an O,
around which chocolate makes another mouth, runs
through the road. The road which runs through
the Archivist’s blood. The girl is the Archivist’s grandmother
only in that she is a story the Archivist tells
himself about how he got here. Under an oak tree,
two dogs fucking. The girl’s ice cream is melting.
The Archivist’s mind is sticky with history.
Of course, the village burns again. History is
the only road that survives. Downstairs, the Archivist’s daughter
is hungry. He restores the dead to their folders. To live!
The girls’ wails rise through the house like smoke.
On the morning the last Lisbon daughter took her turn at suicide—it was Mary this time, and sleeping pills, like Therese—the two paramedics arrived at the house knowing exactly where the knife drawer was, and the gas oven, and the beam in the basement from which it was possible to tie a rope. They got out of the EMS truck, as usual moving much too slowly in our opinion, and the fat one said under his breath, “This ain’t TV, folks, this is how fast we go.” He was carrying the heavy respirator and cardiac unit past the bushes that had grown monstrous and over the erupting lawn, tame and immaculate thirteen months earlier when the trouble began.
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.
Girlie was, by every conceivable metric, one
of the very best. All the chaff, long ago
burned up by unquenchable fire: the ones who
had hourly panic attacks, the ones who took
up drinking; the ones who fucked in the
stairwells during break time, the ones who
started bringing handguns to the office, the
ones who started believing the Holocaust had
never happened, or that 9/11 was an inside
job, or that no one had ever been to the
moon at all, or that every presidential
candidate was picked by a cosmic society of
devils who communicated across
interplanetary channels; the ones who took
the work home, the ones who never came back
the same, or never came back at all. The
floor was now averaging only three or four
suicide attempts a year, down from one or
two a month. The ones who remained, like
her, were the wheat: the exemplars, tested
paladins, the ones who didn’t throw up in
the hallway and leave the vomit there.
They’d been, to continue speaking of it
biblically, separated.
From MODERATION by Elaine Castillo, published by Viking, an imprint of Penguin Publishing Group, a division of Penguin Random House, LLC.
I feel I could eat women.
Driving alone, I’m hungry,
hawking bus stops and sidewalks.
Eyeballs grinding, I harden.
My mind, a bulging ice box.
My computer, a deep freeze.
The bingeing grows out of hand –
my wastebasket coughing up
the napkins hiding the bones.
Lewis Fletcher was waiting to be discharged from the Ventura County Social Model Detoxification Facility. Nobody could explain this name to him. “Social” as opposed to what? Asocial? Antisocial? Unsocial? Yesterday, they—or at least this guy Bobby—told him he’d be able to walk right out come nine o’clock this morning. Walk right out to freedom. Sky. Sidewalk underfoot. Well-aimed sun. Coffee shops. Then, Bobby said, some stuff about him came in over the computer, and now it was known he’d had too many alcohol-related offenses to be released on his own recognizance.
In his office in the attic, in his favorite khaki pants,
the Archivist carefully sets down the glass case
of his body so as not to rattle the exhibit of his mind.
He wears gloves to stroke the name on the envelope,
the name written in a florid hand trained by long-ago
love. To live among the dead, the Archivist thinks.
His eyebrows do a little jig. With fingers strange
to his wife, the Archivist traces the name of the street
in the village that burned. The street wears the name of the flower
the Archivist’s mother tucked behind her ear in a photograph
languishing in a desk drawer. The Archivist carries his mind
into each house. Here, the Cook makes love, his hand
brushing flour against his boyfriend’s nipple. There,
the Tailor’s satisfied song of scissors bisecting
a ream of red. A girl whose mouth makes an O,
around which chocolate makes another mouth, runs
through the road. The road which runs through
the Archivist’s blood. The girl is the Archivist’s grandmother
only in that she is a story the Archivist tells
himself about how he got here. Under an oak tree,
two dogs fucking. The girl’s ice cream is melting.
The Archivist’s mind is sticky with history.
Of course, the village burns again. History is
the only road that survives. Downstairs, the Archivist’s daughter
is hungry. He restores the dead to their folders. To live!
The girls’ wails rise through the house like smoke.
On the morning the last Lisbon daughter took her turn at suicide—it was Mary this time, and sleeping pills, like Therese—the two paramedics arrived at the house knowing exactly where the knife drawer was, and the gas oven, and the beam in the basement from which it was possible to tie a rope. They got out of the EMS truck, as usual moving much too slowly in our opinion, and the fat one said under his breath, “This ain’t TV, folks, this is how fast we go.” He was carrying the heavy respirator and cardiac unit past the bushes that had grown monstrous and over the erupting lawn, tame and immaculate thirteen months earlier when the trouble began.
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.
Girlie was, by every conceivable metric, one
of the very best. All the chaff, long ago
burned up by unquenchable fire: the ones who
had hourly panic attacks, the ones who took
up drinking; the ones who fucked in the
stairwells during break time, the ones who
started bringing handguns to the office, the
ones who started believing the Holocaust had
never happened, or that 9/11 was an inside
job, or that no one had ever been to the
moon at all, or that every presidential
candidate was picked by a cosmic society of
devils who communicated across
interplanetary channels; the ones who took
the work home, the ones who never came back
the same, or never came back at all. The
floor was now averaging only three or four
suicide attempts a year, down from one or
two a month. The ones who remained, like
her, were the wheat: the exemplars, tested
paladins, the ones who didn’t throw up in
the hallway and leave the vomit there.
They’d been, to continue speaking of it
biblically, separated.
From MODERATION by Elaine Castillo, published by Viking, an imprint of Penguin Publishing Group, a division of Penguin Random House, LLC.
I feel I could eat women.
Driving alone, I’m hungry,
hawking bus stops and sidewalks.
Eyeballs grinding, I harden.
My mind, a bulging ice box.
My computer, a deep freeze.
The bingeing grows out of hand –
my wastebasket coughing up
the napkins hiding the bones.