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.
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.
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.
One night during this time my mother started asking me questions, out of the blue, about William Faulkner. She was taking a night-school course and wanted to write about the Nobel laureate from her hometown, New Albany. Why Faulkner, I asked, of all the writers in the world to care about? Why not Richard Wright, James Baldwin or Zora Neale Hurston? “We’re kin to some Faulkners,” she said. I laughed out loud and informed her that this Faulkner was white. My mother smiled and said, “So?”
I’m a Bolshevik now as well, I said, drawing myself up proudly. Bolshevism, I continued, drawing on notions I’d mastered just two or three days previous, is an international movement. I raised a mud-stained finger. Along lines of class.
But not along yours, child! said the first woman kindly. I had made the mistake of telling them about my family.
There’d be no place for Karl Peter Voxlauers in their movement, I promise you, the ex-lieutenant put in.
Best thing that he’s dead, then, I suppose, I said. That quieted them awhile.
And the sky!
Nooned with the steadfast blue enthusiasm
Of an empty nursery.
Crooked lizards grassed in yellow shade.
The grass was lizarding,
Green and on a rampage.
Shade tenacious in the crook of a bent stem.
Noon. This noon –
Skyed, blue and full of hum, full of bloom.
The grass was lizarding
—Albert was down below in the trenches in Verdun, was how he started it.—Faith, he was, with rats crawling all over him and soldiers dead and dying and screaming beside him in all the smoke and the blood and the corpses piling up, but Albert came back to us alive and in one piece but not too long after he was back he happened to be walking from Powers one night and the devil appeared to him in the shape of a ten-foot pig, stepped from behind a tree on Garvey’s ditch on the hill road—
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.
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.
One night during this time my mother started asking me questions, out of the blue, about William Faulkner. She was taking a night-school course and wanted to write about the Nobel laureate from her hometown, New Albany. Why Faulkner, I asked, of all the writers in the world to care about? Why not Richard Wright, James Baldwin or Zora Neale Hurston? “We’re kin to some Faulkners,” she said. I laughed out loud and informed her that this Faulkner was white. My mother smiled and said, “So?”
I’m a Bolshevik now as well, I said, drawing myself up proudly. Bolshevism, I continued, drawing on notions I’d mastered just two or three days previous, is an international movement. I raised a mud-stained finger. Along lines of class.
But not along yours, child! said the first woman kindly. I had made the mistake of telling them about my family.
There’d be no place for Karl Peter Voxlauers in their movement, I promise you, the ex-lieutenant put in.
Best thing that he’s dead, then, I suppose, I said. That quieted them awhile.
And the sky!
Nooned with the steadfast blue enthusiasm
Of an empty nursery.
Crooked lizards grassed in yellow shade.
The grass was lizarding,
Green and on a rampage.
Shade tenacious in the crook of a bent stem.
Noon. This noon –
Skyed, blue and full of hum, full of bloom.
The grass was lizarding
—Albert was down below in the trenches in Verdun, was how he started it.—Faith, he was, with rats crawling all over him and soldiers dead and dying and screaming beside him in all the smoke and the blood and the corpses piling up, but Albert came back to us alive and in one piece but not too long after he was back he happened to be walking from Powers one night and the devil appeared to him in the shape of a ten-foot pig, stepped from behind a tree on Garvey’s ditch on the hill road—