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.
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 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.
IV. On Graduate School
Grass for acres and trees tall,
Then, everywhere there should be
Some harvest to guard, sprouts
A building in which I am mistaken
For a broom, handled as such,
And given to the floor. To dust.
I am here to learn: that which fears me
Must be crow
In this hall of heavy doors
Where my body is a blemish.
In the seventeenth century, his Holiness the Pope adjudged beavers to be fish. In retrospect, that was a zoologically illogical decision; but beavers were not miffed at being changed into fish. They decided not to truckle their new specification, not to be perfect fish, textbook fish; instead they became fanciful fish, the first to have furry babies, the first to breathe air and the first fish to build for themselves commodious conical fortresses in the water.
Spring of 1954, my mother stood at the threshold of Henry Picotte’s abandoned chicken house, a bouquet of hens dangling in either hand, and eyed the enormous prairie rattler coiled on the dirt floor. Killing the snake would be inconvenient, hampered as she was by a midterm pregnancy and the hysterical chickens swooping left and right around their new hoe, but a weapon would not have been hard to find. Stout diamond willow sticks leaned against every gatepost on the place, anywhere a man might step off a horse. Such readiness suggested an extended family of snakes, more than she wished to dwell on with her hands full of squawking chickens. Stepping back out, she hollered for my father to bring a spade.
You are told when to sleep and when to wake up. If you spend too much time in your bedroom, it indicates that you’re being antisocial; if you do sit in the common areas, but don’t interact with the other patients, you’re probably depressed or overly inward or perhaps even catatonic. Humans might all be ciphers to one another, but people with mental illness are particularly opaque because of our broken brains; we cannot be trusted about anything, including our own experiences.
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 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.
IV. On Graduate School
Grass for acres and trees tall,
Then, everywhere there should be
Some harvest to guard, sprouts
A building in which I am mistaken
For a broom, handled as such,
And given to the floor. To dust.
I am here to learn: that which fears me
Must be crow
In this hall of heavy doors
Where my body is a blemish.
In the seventeenth century, his Holiness the Pope adjudged beavers to be fish. In retrospect, that was a zoologically illogical decision; but beavers were not miffed at being changed into fish. They decided not to truckle their new specification, not to be perfect fish, textbook fish; instead they became fanciful fish, the first to have furry babies, the first to breathe air and the first fish to build for themselves commodious conical fortresses in the water.
Spring of 1954, my mother stood at the threshold of Henry Picotte’s abandoned chicken house, a bouquet of hens dangling in either hand, and eyed the enormous prairie rattler coiled on the dirt floor. Killing the snake would be inconvenient, hampered as she was by a midterm pregnancy and the hysterical chickens swooping left and right around their new hoe, but a weapon would not have been hard to find. Stout diamond willow sticks leaned against every gatepost on the place, anywhere a man might step off a horse. Such readiness suggested an extended family of snakes, more than she wished to dwell on with her hands full of squawking chickens. Stepping back out, she hollered for my father to bring a spade.
You are told when to sleep and when to wake up. If you spend too much time in your bedroom, it indicates that you’re being antisocial; if you do sit in the common areas, but don’t interact with the other patients, you’re probably depressed or overly inward or perhaps even catatonic. Humans might all be ciphers to one another, but people with mental illness are particularly opaque because of our broken brains; we cannot be trusted about anything, including our own experiences.