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.
Once, when I was a very little girl in a bubble bath, I asked my father why I had a belly button. He was sitting on the toilet lid reading while I splashed. He peered at me over the top of his book.
“So you know where your center is,” he said.
“Why do I need to know where my center is?” I asked.
“So you don’t lose your balance,” he said. “Your center is where all the different parts of who you are come together. It used to connect you to your mother and to the beginning of human history in Africa.” I cannot be certain this is true, but when I remember him saying this, I hear his voice catch on the word mother.
The experience of reading Sex and Race is one of embrace and recoil as Rogers indiscriminately loads us down with the provable and the forever dodgy, the serious and the frivolous. Sometimes his footnotes, not always adequate or acceptable, tell when he was at work on a given aspect of his subject, in the way that an itemized credit card bill is a diary, a record of movement. The references go in clusters: in the 1920s, he was reading about Syria, Palestine, Arabia, and Persia; in the 1930s, he was reading the memoirs of English travelers in Africa. Sometimes, he clearly couldn’t go back to a particular library or text to check his facts again. And sometimes Sex and Race reads as though it had threatened to consume him, because the first-person voice breaks through in the book at times of what could be called narrative stress.
Each pub has a barrel-rolling team. That makes ten teams. You wear fireproof gloves. The barrel is full of flaming tar. You have to see how long you can keep the barrel up in the air. It works like a relay. Four people on the team. You pass it to the next bloke when you get too hot and the barrel gets too heavy. You hold it high up above you and in your hands you rotate it; the flames shoot out into the crowd as you run down the streets. The people compact into themselves. You shout and the people duck down and run back and climb over each other and the flames shoot out at them and you laugh at the manic growls of fear and panic. There haven’t been more than a few deaths.
All right, maybe I do. Maybe I do talk first and think later. Yes, it’s true, I admit it freely. It’s because I’m from the city. Now, you can say to me, Glory B., it’s no crime to think about what you’re going to say before you say it, to figure out how it relates to the topic being discussed, or if it does at all, or if what you’re going to say has the slightest factual basis whatsoever. I’ve got that argument down cold, because listen, words are my music. When I talk, I improvise. It’s not so much what I’m saying as how it sounds. Take jazz, all right, let’s use jazz as an analogy, parallels are always good. Now, what I mean is, what—do you think every time Bird sat down to blow he had the whole musical score right in front of him? Did he have the whole thing thought out? He did not. Well, he probably did not, I’m not entirely familiar with the man’s work, but probably, most likely he improvised is what I’m saying.
The bluet is a small flower, creamy-throated, that grows in patches in New England lawns. The bluet (French pronunciation) is the shaggy cornflower, growing wild in France. “The Bluet” is a poem I wrote. The Bluet is a painting of Joan Mitchell’s. The thick hard blue runs and holds. All of the, broken-up pieces of sky, hard sky, soft sky. Today I’ll take Joan’s giant vision, running and holding, staring you down with beauty. Though I need reject none. Bluet. “Bloo-ay.”
After some time my husband reached over to hold my hand, which reminded me that at least there was this, at least we still had hands that remembered how to love each other, two bone-and-flesh flaps that hadn't complicated their simple love by speaking or thinking or being disappointed or having memories. They just held and were held and that is all. Oh, to be a hand.
Once, when I was a very little girl in a bubble bath, I asked my father why I had a belly button. He was sitting on the toilet lid reading while I splashed. He peered at me over the top of his book.
“So you know where your center is,” he said.
“Why do I need to know where my center is?” I asked.
“So you don’t lose your balance,” he said. “Your center is where all the different parts of who you are come together. It used to connect you to your mother and to the beginning of human history in Africa.” I cannot be certain this is true, but when I remember him saying this, I hear his voice catch on the word mother.
The experience of reading Sex and Race is one of embrace and recoil as Rogers indiscriminately loads us down with the provable and the forever dodgy, the serious and the frivolous. Sometimes his footnotes, not always adequate or acceptable, tell when he was at work on a given aspect of his subject, in the way that an itemized credit card bill is a diary, a record of movement. The references go in clusters: in the 1920s, he was reading about Syria, Palestine, Arabia, and Persia; in the 1930s, he was reading the memoirs of English travelers in Africa. Sometimes, he clearly couldn’t go back to a particular library or text to check his facts again. And sometimes Sex and Race reads as though it had threatened to consume him, because the first-person voice breaks through in the book at times of what could be called narrative stress.
Each pub has a barrel-rolling team. That makes ten teams. You wear fireproof gloves. The barrel is full of flaming tar. You have to see how long you can keep the barrel up in the air. It works like a relay. Four people on the team. You pass it to the next bloke when you get too hot and the barrel gets too heavy. You hold it high up above you and in your hands you rotate it; the flames shoot out into the crowd as you run down the streets. The people compact into themselves. You shout and the people duck down and run back and climb over each other and the flames shoot out at them and you laugh at the manic growls of fear and panic. There haven’t been more than a few deaths.
All right, maybe I do. Maybe I do talk first and think later. Yes, it’s true, I admit it freely. It’s because I’m from the city. Now, you can say to me, Glory B., it’s no crime to think about what you’re going to say before you say it, to figure out how it relates to the topic being discussed, or if it does at all, or if what you’re going to say has the slightest factual basis whatsoever. I’ve got that argument down cold, because listen, words are my music. When I talk, I improvise. It’s not so much what I’m saying as how it sounds. Take jazz, all right, let’s use jazz as an analogy, parallels are always good. Now, what I mean is, what—do you think every time Bird sat down to blow he had the whole musical score right in front of him? Did he have the whole thing thought out? He did not. Well, he probably did not, I’m not entirely familiar with the man’s work, but probably, most likely he improvised is what I’m saying.
The bluet is a small flower, creamy-throated, that grows in patches in New England lawns. The bluet (French pronunciation) is the shaggy cornflower, growing wild in France. “The Bluet” is a poem I wrote. The Bluet is a painting of Joan Mitchell’s. The thick hard blue runs and holds. All of the, broken-up pieces of sky, hard sky, soft sky. Today I’ll take Joan’s giant vision, running and holding, staring you down with beauty. Though I need reject none. Bluet. “Bloo-ay.”
After some time my husband reached over to hold my hand, which reminded me that at least there was this, at least we still had hands that remembered how to love each other, two bone-and-flesh flaps that hadn't complicated their simple love by speaking or thinking or being disappointed or having memories. They just held and were held and that is all. Oh, to be a hand.