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 photo showed a dog, standing on its hind legs, being helped from the door of a helicopter by a serious-looking man in a down vest. The dog seemed to stand about the same height as the man, and looked like a Malamute. The strange thing about it, besides its larger-than-average size, was the fact that it was wearing a dark-colored jacket which looked like part of an old-fashioned military uniform, and a pair of spectacles, and that it appeared to have hands instead of front paws. In one of those gloved hands it held a cane, which was pointed at an awkward angle, probably because of the way the man was holding on to that foreleg just above the elbow. The other hand gripped the side of the helicopter doorway. The expression on the animal’s face was one of terror. Its lips were slightly parted, its ears were pointing straight backward, and its eyes were wide.
A hole was worn into the snow, and I fit into it, arms and legs drawn up in front of me. The dog snatched and pulled at my mouth, eyes, hair; his breath clouded the air around us, but I did not feel its heat, or smell the blood sinking down between hairs of his muzzle. I watched my mitten come off in his teeth and sail upward, and it seemed unfair then and very sad that one hand should freeze all alone; I lifted the second mitten off and threw it away, then turned my face back again, overtaken suddenly by loneliness. A loud river ran in my ears, dragging me under.
“YOU COME WITH ME NOW,” Uma madam says one day, after breakfast. She has come prepared. A male guard comes forward and grabs my arm.
“Where?” I say, wrenching free. He lets go. “Stop it! I need to talk to Gobind about the appeals.”
“You walk or he will drag you,” says Uma madam in reply.
Back in my cell, I gather my sleeping mat, my other salwar kameez, slip my feet into the rubber slippers, then look around for anything else that is mine. Nothing is.
Uma madam pulls my dupatta off my neck. When I grab at it, she clicks her tongue. “What use is modesty for you anymore?” she says.
We walk down the corridor, the three of us, and a few women look up from inside their cells. The corridor is so dim they are no more than movement, shapes, smells, a belch. Perhaps sensing my fear, Uma madam finds it in her heart to explain. “You can’t have a dupatta in this place where you are going. Not allowed. What if you decide to hang yourself, what then? It has happened before.” After a pause, she says, “Nobody’s coming to see you, don’t worry about looking nice.”
Uma madam unlocks a door at the far end of the corridor, which opens onto a staircase I have never seen. Though the day is dry and sunny, there is a puddle of water on the top step.
“Go down,” she says.
When I don’t move, she insists, “Go! Don’t look so afraid, we don’t keep tigers down there.”
I climb down, my slippers slapping the steps.
BLIND LOUIE: Lissen I’m a be straight up with you, Diane, I need money, as much as you can spare - now – see, I’m puttin’ my shit out heah – ‘cause I’m sick, man, real sick – I gotta go cop – I’m sorry to be like this but I can lie and say I need it for somethin’ else y’know stand here, and try and cop a plea and perpetrate a fraud. I’m not doin’ that, Diane. I’m a junkie.
And the body is beautifully there, like hoarfrost.
Tears on its face now glimmering like dimes
falling from a slot machine, or a stream, thought lost,
that breaks through fresh snow at wintertime.
From Brother Salvage, posted by permission of the University of Pittsburgh Press
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.
The photo showed a dog, standing on its hind legs, being helped from the door of a helicopter by a serious-looking man in a down vest. The dog seemed to stand about the same height as the man, and looked like a Malamute. The strange thing about it, besides its larger-than-average size, was the fact that it was wearing a dark-colored jacket which looked like part of an old-fashioned military uniform, and a pair of spectacles, and that it appeared to have hands instead of front paws. In one of those gloved hands it held a cane, which was pointed at an awkward angle, probably because of the way the man was holding on to that foreleg just above the elbow. The other hand gripped the side of the helicopter doorway. The expression on the animal’s face was one of terror. Its lips were slightly parted, its ears were pointing straight backward, and its eyes were wide.
A hole was worn into the snow, and I fit into it, arms and legs drawn up in front of me. The dog snatched and pulled at my mouth, eyes, hair; his breath clouded the air around us, but I did not feel its heat, or smell the blood sinking down between hairs of his muzzle. I watched my mitten come off in his teeth and sail upward, and it seemed unfair then and very sad that one hand should freeze all alone; I lifted the second mitten off and threw it away, then turned my face back again, overtaken suddenly by loneliness. A loud river ran in my ears, dragging me under.
“YOU COME WITH ME NOW,” Uma madam says one day, after breakfast. She has come prepared. A male guard comes forward and grabs my arm.
“Where?” I say, wrenching free. He lets go. “Stop it! I need to talk to Gobind about the appeals.”
“You walk or he will drag you,” says Uma madam in reply.
Back in my cell, I gather my sleeping mat, my other salwar kameez, slip my feet into the rubber slippers, then look around for anything else that is mine. Nothing is.
Uma madam pulls my dupatta off my neck. When I grab at it, she clicks her tongue. “What use is modesty for you anymore?” she says.
We walk down the corridor, the three of us, and a few women look up from inside their cells. The corridor is so dim they are no more than movement, shapes, smells, a belch. Perhaps sensing my fear, Uma madam finds it in her heart to explain. “You can’t have a dupatta in this place where you are going. Not allowed. What if you decide to hang yourself, what then? It has happened before.” After a pause, she says, “Nobody’s coming to see you, don’t worry about looking nice.”
Uma madam unlocks a door at the far end of the corridor, which opens onto a staircase I have never seen. Though the day is dry and sunny, there is a puddle of water on the top step.
“Go down,” she says.
When I don’t move, she insists, “Go! Don’t look so afraid, we don’t keep tigers down there.”
I climb down, my slippers slapping the steps.
BLIND LOUIE: Lissen I’m a be straight up with you, Diane, I need money, as much as you can spare - now – see, I’m puttin’ my shit out heah – ‘cause I’m sick, man, real sick – I gotta go cop – I’m sorry to be like this but I can lie and say I need it for somethin’ else y’know stand here, and try and cop a plea and perpetrate a fraud. I’m not doin’ that, Diane. I’m a junkie.
And the body is beautifully there, like hoarfrost.
Tears on its face now glimmering like dimes
falling from a slot machine, or a stream, thought lost,
that breaks through fresh snow at wintertime.
From Brother Salvage, posted by permission of the University of Pittsburgh Press
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.