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.
When I say my wives are cages, I don’t mean I’m a bird.
Collapsible shelves, they hide their usefulness when not
in use. All my wives contain terrariums: terrible and fetid
atmospheres in which their salamander selves linger atop
damp rocks. Their hands are damp as the tissues they ball
in their hands, though none of my wives could make a fist,
not even if I asked, no, not even if I commanded them to,
an amusing idea I must someday revisit. My wives are like
the Small Mammal House at the zoo, their rooms kept dark
so visitors may view their nocturnal truths, that anonymous
wakefulness we sleepers do not care to know. None of my
wives are like lanterns, nor do their ribs sing with canaries...
I told him about the nucleotides, the genetic test, the prognosis. I told him that atrophying of basal ganglia starts years before symptoms present, and that right now—in this car, in this moment—parts of my brain were dying, parts that I didn’t know I needed, but parts that I would never, never be able to get back. I told him that there wasn’t an emotion or an impulse or a stumble that I could completely trust; I told him that one day—if I let it—everything I did and said and thought would be nothing more than the entropic implosion of a condemned building or a dying star.
The important thing, I suppose, is that this weekend was the first one we spent that wasn’t entirely at the state fair or big-brother Disneyland. It was the first time Daddy sort of ignored me like the Doctor, and I must confess that I had a better time than ever before on these custody junkets. It’s heavy pressure, you know, to find your role four days out of the month, a little two-day run every two weeks with no rehearsal. I suppose it was no fun for him, either, being the director as well as actor and still not getting it right. But that weekend he seemed a lot more regular in a way it’s hard to describe. I think that woman (Mike’s mother) looked sexy, for one thing, but that is strictly my unhaired opinion. At school the word is, you don’t know what girls really are until you have hair, kind of a Samson thing, I guess.
Maybe he pictured just the nail,
the slight swirl in the center of the head and raised
the hammer, and brought it down with fury and with skill
and sank it with a single blow.
Not a difficult truck for a journeyman, no harder
than figuring stairs or a hip-and-valley roof
or staking out a lot, but neither is a house,
a house is just a box fastened with thousands of nails.
He tried to swerve around her but, instead, went into a slide. The reds and yellows in the road stretched out. Cottonwood leaves roared in his head. His bowels shuddered. Even before he struck the girl and hurled her into the creek bed, he felt all the familiar habits of the world begin to recede.
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.
When I say my wives are cages, I don’t mean I’m a bird.
Collapsible shelves, they hide their usefulness when not
in use. All my wives contain terrariums: terrible and fetid
atmospheres in which their salamander selves linger atop
damp rocks. Their hands are damp as the tissues they ball
in their hands, though none of my wives could make a fist,
not even if I asked, no, not even if I commanded them to,
an amusing idea I must someday revisit. My wives are like
the Small Mammal House at the zoo, their rooms kept dark
so visitors may view their nocturnal truths, that anonymous
wakefulness we sleepers do not care to know. None of my
wives are like lanterns, nor do their ribs sing with canaries...
I told him about the nucleotides, the genetic test, the prognosis. I told him that atrophying of basal ganglia starts years before symptoms present, and that right now—in this car, in this moment—parts of my brain were dying, parts that I didn’t know I needed, but parts that I would never, never be able to get back. I told him that there wasn’t an emotion or an impulse or a stumble that I could completely trust; I told him that one day—if I let it—everything I did and said and thought would be nothing more than the entropic implosion of a condemned building or a dying star.
The important thing, I suppose, is that this weekend was the first one we spent that wasn’t entirely at the state fair or big-brother Disneyland. It was the first time Daddy sort of ignored me like the Doctor, and I must confess that I had a better time than ever before on these custody junkets. It’s heavy pressure, you know, to find your role four days out of the month, a little two-day run every two weeks with no rehearsal. I suppose it was no fun for him, either, being the director as well as actor and still not getting it right. But that weekend he seemed a lot more regular in a way it’s hard to describe. I think that woman (Mike’s mother) looked sexy, for one thing, but that is strictly my unhaired opinion. At school the word is, you don’t know what girls really are until you have hair, kind of a Samson thing, I guess.
Maybe he pictured just the nail,
the slight swirl in the center of the head and raised
the hammer, and brought it down with fury and with skill
and sank it with a single blow.
Not a difficult truck for a journeyman, no harder
than figuring stairs or a hip-and-valley roof
or staking out a lot, but neither is a house,
a house is just a box fastened with thousands of nails.
He tried to swerve around her but, instead, went into a slide. The reds and yellows in the road stretched out. Cottonwood leaves roared in his head. His bowels shuddered. Even before he struck the girl and hurled her into the creek bed, he felt all the familiar habits of the world begin to recede.
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.