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.
Faye fell to the deck in slow motion. It took forever for this part to end. “Hold still,” he warned as he cut her out of her clothes, the blade cool against her belly. “You won’t be needing these,” he said, and she knew rape wasn’t the last thing. She knew he intended to kill. That was next, when he had done with her. It meant something to him to know he was disgusting her now, hurting her, terrorizing her, it was why he did it, why he kept his eyes on her face, as he labored over her, his good arm corded and trembling, the point of the knife at her throat. She stared up past him to the square of sky framed by the hatch, waiting for it to be over, this now, waiting for the next thing, her next chance, her last chance.
A far cry. Epistrophy. A refusal.
A nightingale is recorded in a field
where finally we meet to touch and sleep.
A nightingale attests
as bombers buzz and whir
overhead enroute to raid.
We meet undercover of brush and dust.
We meet to revise what we heard.
The year I can’t tell you. The past restages
the future. Palindrome we can’t resolve.
But the coded trill a fever ascending,
a Markov chain, discrete equation,
generative pulse, sweet arrest,
bronchial junction, harmonic jam.
WINN – How’s Melba?
EM – She told me she could see the afterlife.
WINN – What’s it like?
EM – Or my afterlife. She said that I would be a few other things when I die, that my cells have tiny souls so when I am a piece of cheese and a pigeon, I will still be me, but my consciousness will be broken down into smaller bits.
WINN – Does that feel happy to you?
EM – I don’t care. I’ll be like a deconstructed sandwich. / Or baby.
Voluptuous, then merely sticky: to absorb him through my palms. We
were as Danes in Denmark, thus I thought bathwater and longingly,
thought how kneeling hurts the knees, then ghost-gravel. I was
Marriott-air-conditioned unto arctic, not remedied by his warmth
an inch east. I thought surely the ice must calve, then forthwith. Or
was it Ramada, Ramada. In those stories, men stitch coarse blankets
together and spoon, or Strauss-waltz on blinding ice. In those stories,
such measures save no one. What does: deep consummation; marrow
from a shinbone.
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.
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
Faye fell to the deck in slow motion. It took forever for this part to end. “Hold still,” he warned as he cut her out of her clothes, the blade cool against her belly. “You won’t be needing these,” he said, and she knew rape wasn’t the last thing. She knew he intended to kill. That was next, when he had done with her. It meant something to him to know he was disgusting her now, hurting her, terrorizing her, it was why he did it, why he kept his eyes on her face, as he labored over her, his good arm corded and trembling, the point of the knife at her throat. She stared up past him to the square of sky framed by the hatch, waiting for it to be over, this now, waiting for the next thing, her next chance, her last chance.
A far cry. Epistrophy. A refusal.
A nightingale is recorded in a field
where finally we meet to touch and sleep.
A nightingale attests
as bombers buzz and whir
overhead enroute to raid.
We meet undercover of brush and dust.
We meet to revise what we heard.
The year I can’t tell you. The past restages
the future. Palindrome we can’t resolve.
But the coded trill a fever ascending,
a Markov chain, discrete equation,
generative pulse, sweet arrest,
bronchial junction, harmonic jam.
WINN – How’s Melba?
EM – She told me she could see the afterlife.
WINN – What’s it like?
EM – Or my afterlife. She said that I would be a few other things when I die, that my cells have tiny souls so when I am a piece of cheese and a pigeon, I will still be me, but my consciousness will be broken down into smaller bits.
WINN – Does that feel happy to you?
EM – I don’t care. I’ll be like a deconstructed sandwich. / Or baby.
Voluptuous, then merely sticky: to absorb him through my palms. We
were as Danes in Denmark, thus I thought bathwater and longingly,
thought how kneeling hurts the knees, then ghost-gravel. I was
Marriott-air-conditioned unto arctic, not remedied by his warmth
an inch east. I thought surely the ice must calve, then forthwith. Or
was it Ramada, Ramada. In those stories, men stitch coarse blankets
together and spoon, or Strauss-waltz on blinding ice. In those stories,
such measures save no one. What does: deep consummation; marrow
from a shinbone.
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.
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