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.
In the shed the cow lies upside down mooing weakly. The men hang droplights from the ridgepole, and keeping her on her back, they spread her front and hind legs in opposite directions, tying them to opposite walls so she can’t kick. Kneeling over her swollen belly holding something that looks like a miniature fire extinguisher, the vet sprays her with antiseptic. The cow’s eyes roll, the whites showing, and she lets out faint moans, ever dwindling protests of pain and fear.
Used courtesy of the University of Iowa Press
The family lined up to kiss me. With Guillaume and then Odile, I aimed for the wrong cheek and ended up butting noses with Guillaume and nearly kissing Odile on the lips, which seemed to horrify her and her profound sense of propriety. Before her turn, Lola told me, “Right cheek first,” which clarified everything, and I was prepared for Nicole. No one else seemed to be bothered that Nicole wore no shirt. As we kissed, I smelled makeup and removers, nail polish and toothpaste, and the lingering odor of her younger children—sour milk and butter cookies.
THE PLEASING HOUR © 1999 by Lily King; reprinted with the permission of the publisher, Grove Atlantic, Inc.
That I commune with the dead as I oil your feet. My house at the throat of the river, the door to this world, I wait for you. That I ask of the spirit and receive the knowledges: yerbabuena, vela de virgen, baño de alhucema. Cut the joint at the hoof & fatten the soup. Accept this offering, thank the plant. That I love you with the knowledge of our ways lost to violence. That you will call me up from the silt in your bones.
I plugged my poem into a manhole cover
That flamed into the first guitar,
Jarred the asphalt and tar to ash,
And made from where there once was
Ground a sound to stand on.
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.
Six monarch butterfly cocoons
Clinging to the back of your throat –
you could feel their gold wings trembling.
You were alarmed. You felt infested.
In the downstairs bathroom of the family home,
gagging to spit them out –
and a voice saying, Don’t, don’t –
In the shed the cow lies upside down mooing weakly. The men hang droplights from the ridgepole, and keeping her on her back, they spread her front and hind legs in opposite directions, tying them to opposite walls so she can’t kick. Kneeling over her swollen belly holding something that looks like a miniature fire extinguisher, the vet sprays her with antiseptic. The cow’s eyes roll, the whites showing, and she lets out faint moans, ever dwindling protests of pain and fear.
Used courtesy of the University of Iowa Press
The family lined up to kiss me. With Guillaume and then Odile, I aimed for the wrong cheek and ended up butting noses with Guillaume and nearly kissing Odile on the lips, which seemed to horrify her and her profound sense of propriety. Before her turn, Lola told me, “Right cheek first,” which clarified everything, and I was prepared for Nicole. No one else seemed to be bothered that Nicole wore no shirt. As we kissed, I smelled makeup and removers, nail polish and toothpaste, and the lingering odor of her younger children—sour milk and butter cookies.
THE PLEASING HOUR © 1999 by Lily King; reprinted with the permission of the publisher, Grove Atlantic, Inc.
That I commune with the dead as I oil your feet. My house at the throat of the river, the door to this world, I wait for you. That I ask of the spirit and receive the knowledges: yerbabuena, vela de virgen, baño de alhucema. Cut the joint at the hoof & fatten the soup. Accept this offering, thank the plant. That I love you with the knowledge of our ways lost to violence. That you will call me up from the silt in your bones.
I plugged my poem into a manhole cover
That flamed into the first guitar,
Jarred the asphalt and tar to ash,
And made from where there once was
Ground a sound to stand on.
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.
Six monarch butterfly cocoons
Clinging to the back of your throat –
you could feel their gold wings trembling.
You were alarmed. You felt infested.
In the downstairs bathroom of the family home,
gagging to spit them out –
and a voice saying, Don’t, don’t –