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.
MR. GREEN: Two verbs! Granted, they are irregular. But that’s no excuse, for these forms —
Do. Not. Change.
They are immutable!
More reliable than the people in your lives. More stable than governments. More dependable than churches or philosophies. These verbs are your deliverance!
Commit these patterns to memory. Determine the person, the number, the tense. Then remember the form. That’s all there is. To conjugation.
Conjugation. Such a beautiful word. Such a beautiful act.
Panther. Painter. Puma. Cougar. Mountain lion. Whatever you want to call it, by the end of October, half a dozen more people claim they have caught a glimpse of it: a pale sliver in the distance, a flash of fur through the trees. In the woods, hunters linger in their tree stands, hoping they might be the next. In the houses, the big cat creeps nightly, making the rounds of dinner tables and dreams.
From a side lane soft with lunar mulch
and thistledown I saw them, clipped alone
on a clothesline, a pair of diaphanous panties
as wide as an elephant’s forehead.
I sighed across the boy-mown lawn
and they shook as though they shed blessings
to the moon and her tongue-tied exiles.
Who would dare pour such panties
along his arms and throat? A murderer, maybe.
The Milky Way was pavement
compared to their luxury. I knew
I wouldn’t outwalk their whispers that night.
Next morning my feet felt like mallets.
I was back in the world where people
wear out, embarrassed by beautiful things,
and a garment fit for a goddess is nothing but big.
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 –
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.
Rachel comes to the porch holding herself and asking for
my uncle. We say he gone to the store but he’s years dead.
She keeps holding on to herself like her body remembers
what her mind lost. When he get back, tell him he owe me $5.
We offer to pay. She says, No. Tell him.
MR. GREEN: Two verbs! Granted, they are irregular. But that’s no excuse, for these forms —
Do. Not. Change.
They are immutable!
More reliable than the people in your lives. More stable than governments. More dependable than churches or philosophies. These verbs are your deliverance!
Commit these patterns to memory. Determine the person, the number, the tense. Then remember the form. That’s all there is. To conjugation.
Conjugation. Such a beautiful word. Such a beautiful act.
Panther. Painter. Puma. Cougar. Mountain lion. Whatever you want to call it, by the end of October, half a dozen more people claim they have caught a glimpse of it: a pale sliver in the distance, a flash of fur through the trees. In the woods, hunters linger in their tree stands, hoping they might be the next. In the houses, the big cat creeps nightly, making the rounds of dinner tables and dreams.
From a side lane soft with lunar mulch
and thistledown I saw them, clipped alone
on a clothesline, a pair of diaphanous panties
as wide as an elephant’s forehead.
I sighed across the boy-mown lawn
and they shook as though they shed blessings
to the moon and her tongue-tied exiles.
Who would dare pour such panties
along his arms and throat? A murderer, maybe.
The Milky Way was pavement
compared to their luxury. I knew
I wouldn’t outwalk their whispers that night.
Next morning my feet felt like mallets.
I was back in the world where people
wear out, embarrassed by beautiful things,
and a garment fit for a goddess is nothing but big.
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 –
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.
Rachel comes to the porch holding herself and asking for
my uncle. We say he gone to the store but he’s years dead.
She keeps holding on to herself like her body remembers
what her mind lost. When he get back, tell him he owe me $5.
We offer to pay. She says, No. Tell him.