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.
Bristling outward
his sadism roots him deepest.
Some will hurt whomever they choose.
God-headed and radiant
but shimmering little to offer.
Don’t build your bed of crisis
or lie on the down of his ire.
Child or woman. Memory or need. Today, again, I can see you
in her eyes, today her eyes again pursue the ground, look
for some sign, some path to follow away from her route.
Her sweatshirt is zipped to the throat and I am realizing that
we are both then, somehow ashamed of what has suddenly happened
between us. And I’m slowing down a little, as if to let
the spring sun catch up to these hands on the steering wheel,
to these hands that will not ever stop needing breasts to
make them hands, as if to uncover my mouth
and yell across the lawns to her.
Was I sad to leave the country? Is that where I was born? Am I my grandmother’s child? Am I a child of potion? Am I a child of folklore, or family crisis, some need for gender balancing? Maybe some need to keep my father? And who is my father too, is he Buddy my daddy, or is he some country man whose lasting seed my Grandma’am could pickle till it got to Detroit? Maybe a man prone to girls, maybe Mr. Howell Jones or Mr. Harold Grayson Senior or maybe his brother who looks nothing like him. Are my brothers really brothers to me, or am I sister to bay leaf and scorched root of cayenne?
For me, to be a feminist is to answer the question “Are women human?” with a yes. It is not about whether women are better than, worse than or identical with men. And it’s certainly not about trading personal liberty – abortion, divorce, sexual self-expression—for social protection as wives and mothers, as pro-life feminists propose. It’s about justice, fairness and access to the broad range of human experience. It’s about women consulting their own well-being and being judged as individuals rather than as members of a class with one personality, one social function, one road to happiness. It’s about women having intrinsic value as persons rather than contingent value as a means to an end for others: fetuses, children, “the family,” men.
VANESSA: Have you ever met a black woman…you know…in like, real life that talks like that?
GUS: I’m sure I have.
VANESSA: I see.
GUS: That’s why I think this matters so much. My work is really interrogating my own interiority. But having you present my work, I’m being more true to myself by exposing my inner self through you. Creating a real life version of …the black woman inside me. To be enjoyed by all. I want her voice to be heard. I want to create her with you.
VANESSA: Oh my god. I just read an article about this in The Atlantic. What did they call it? Uhph—Racial Tourism! That’s it!
GUS: That’s a new one.
VANESSA: No it’s like…“Let me play double-dutch with the black girls on the playground cause they make me feel all empowered and fierce. They can teach me fun comebacks and how to wag my finger and I can be just as fierce and fabulous as them, but without the burden of actually being a black girl.” I got that right?
GUS: Whoa…You don’t know me.
VANESSA: I don’t.
GUS: I’m not a racist.
VANESSA: This is really awkward for you.
Because there were no available roles for a woman who drove men wild and enjoyed them in bed by the dozen and gave as good as she got and didn’t want to marry and never suffered for any of it, Mae West had to become a writer before she could be a movie star. She began her literary career with a sketch for a vaudeville act in 1913, when she was twenty and her fame still rested largely on her ability to perform a well-advertised “muscle dance in a sitting position.” By the time her first successful theatrical opus, entitled Sex, got her arrested in New York, in 1927, she’d been honing her playwriting skill alongside her nonpareil shimmy and cooch for over a decade.
Bristling outward
his sadism roots him deepest.
Some will hurt whomever they choose.
God-headed and radiant
but shimmering little to offer.
Don’t build your bed of crisis
or lie on the down of his ire.
Child or woman. Memory or need. Today, again, I can see you
in her eyes, today her eyes again pursue the ground, look
for some sign, some path to follow away from her route.
Her sweatshirt is zipped to the throat and I am realizing that
we are both then, somehow ashamed of what has suddenly happened
between us. And I’m slowing down a little, as if to let
the spring sun catch up to these hands on the steering wheel,
to these hands that will not ever stop needing breasts to
make them hands, as if to uncover my mouth
and yell across the lawns to her.
Was I sad to leave the country? Is that where I was born? Am I my grandmother’s child? Am I a child of potion? Am I a child of folklore, or family crisis, some need for gender balancing? Maybe some need to keep my father? And who is my father too, is he Buddy my daddy, or is he some country man whose lasting seed my Grandma’am could pickle till it got to Detroit? Maybe a man prone to girls, maybe Mr. Howell Jones or Mr. Harold Grayson Senior or maybe his brother who looks nothing like him. Are my brothers really brothers to me, or am I sister to bay leaf and scorched root of cayenne?
For me, to be a feminist is to answer the question “Are women human?” with a yes. It is not about whether women are better than, worse than or identical with men. And it’s certainly not about trading personal liberty – abortion, divorce, sexual self-expression—for social protection as wives and mothers, as pro-life feminists propose. It’s about justice, fairness and access to the broad range of human experience. It’s about women consulting their own well-being and being judged as individuals rather than as members of a class with one personality, one social function, one road to happiness. It’s about women having intrinsic value as persons rather than contingent value as a means to an end for others: fetuses, children, “the family,” men.
VANESSA: Have you ever met a black woman…you know…in like, real life that talks like that?
GUS: I’m sure I have.
VANESSA: I see.
GUS: That’s why I think this matters so much. My work is really interrogating my own interiority. But having you present my work, I’m being more true to myself by exposing my inner self through you. Creating a real life version of …the black woman inside me. To be enjoyed by all. I want her voice to be heard. I want to create her with you.
VANESSA: Oh my god. I just read an article about this in The Atlantic. What did they call it? Uhph—Racial Tourism! That’s it!
GUS: That’s a new one.
VANESSA: No it’s like…“Let me play double-dutch with the black girls on the playground cause they make me feel all empowered and fierce. They can teach me fun comebacks and how to wag my finger and I can be just as fierce and fabulous as them, but without the burden of actually being a black girl.” I got that right?
GUS: Whoa…You don’t know me.
VANESSA: I don’t.
GUS: I’m not a racist.
VANESSA: This is really awkward for you.
Because there were no available roles for a woman who drove men wild and enjoyed them in bed by the dozen and gave as good as she got and didn’t want to marry and never suffered for any of it, Mae West had to become a writer before she could be a movie star. She began her literary career with a sketch for a vaudeville act in 1913, when she was twenty and her fame still rested largely on her ability to perform a well-advertised “muscle dance in a sitting position.” By the time her first successful theatrical opus, entitled Sex, got her arrested in New York, in 1927, she’d been honing her playwriting skill alongside her nonpareil shimmy and cooch for over a decade.