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.
The man asks, Do you have a family? My thinking
brushes the air between us like a wet mark
stains white paper. My mother’s mother, dead
twenty-two years. A stone house. The ants I’ve killed.
Robyne, who, when someone hurls
toward me a small cruelty, cries. Memphis in August.
My twin brother crunching ice. All the cousins
I’ve made. Walking amongst cedar trees.
I’ll make you a saint
from an unblemished code book
that must be read
in a German restaurant
where beer is served in glasses
wrapped in brown leather
when the cuckoo strikes twelve
this will be the moment
of ascension
And we divorced in the survives and O
It was a comedy and first you ever slept with me
And marry me and marry me and O
How fat I used to be
We didn’t know much about addiction, about homelessness, but we knew how it could look. We’d watched a man nod into his own lap in the Tim Hortons on Abbott Street, had seen kids hawk lone red and white carnations in plastic sleeves to drivers on the interchange off-ramp. We’d heard the spellbound murmurs of the woman who sat all day at the bus shelter on Fillmore. We offered these people things we thought they’d want. Some days one said yes to a cheeseburger or a Filet-O-Fish or a hot coffee, and other days no one wanted anything but whatever coins and cash we had.
We were many times not helpful at all. One winter, Mary Lucille came across a man asleep next to the grocery carts in the Tops lot. She tapped him on the shoulder and asked, when he roused, if he wanted a ride to the shelter. He shook his head. Or, she said, she could take him to McDonald’s for a chicken sandwich, or fries, or a parfait.
“A parfait?” the man said. He squinted at her. “What the hell is a parfait?”
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.
The man asks, Do you have a family? My thinking
brushes the air between us like a wet mark
stains white paper. My mother’s mother, dead
twenty-two years. A stone house. The ants I’ve killed.
Robyne, who, when someone hurls
toward me a small cruelty, cries. Memphis in August.
My twin brother crunching ice. All the cousins
I’ve made. Walking amongst cedar trees.
I’ll make you a saint
from an unblemished code book
that must be read
in a German restaurant
where beer is served in glasses
wrapped in brown leather
when the cuckoo strikes twelve
this will be the moment
of ascension
And we divorced in the survives and O
It was a comedy and first you ever slept with me
And marry me and marry me and O
How fat I used to be
We didn’t know much about addiction, about homelessness, but we knew how it could look. We’d watched a man nod into his own lap in the Tim Hortons on Abbott Street, had seen kids hawk lone red and white carnations in plastic sleeves to drivers on the interchange off-ramp. We’d heard the spellbound murmurs of the woman who sat all day at the bus shelter on Fillmore. We offered these people things we thought they’d want. Some days one said yes to a cheeseburger or a Filet-O-Fish or a hot coffee, and other days no one wanted anything but whatever coins and cash we had.
We were many times not helpful at all. One winter, Mary Lucille came across a man asleep next to the grocery carts in the Tops lot. She tapped him on the shoulder and asked, when he roused, if he wanted a ride to the shelter. He shook his head. Or, she said, she could take him to McDonald’s for a chicken sandwich, or fries, or a parfait.
“A parfait?” the man said. He squinted at her. “What the hell is a parfait?”
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.