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.
Our culture is based in the profundity things carry. We’re always trying to see the world the way our ancestors did—we feel less of a relationship to the natural world. There was a time when we dictated our beliefs and told ourselves what was real, or what was wrong or right. There weren’t any abstractions. We knew that our language came before the world.
By our second day at Camp Crescendo, the girls in my Brownie troop had decided to kick the asses of each and every girl in Brownie Troop 909. Troop 909 was doomed from the first day of camp; they were white girls, their complexions a blend of ice cream: strawberry, vanilla. They turtled out from their bus in pairs, their rolled-up sleeping bags chromatized with Disney characters: Sleeping Beauty, Snow White, Mickey Mouse; or the generic ones cheap parents bought: washed-out rainbows, unicorns, curly-eyelashed frogs. Some clutched Igloo coolers and still others held on to stuffed toys like pacifiers, looking all around them like tourists determined to be dazzled.
Over the years, I’ve found only one metaphor
that encapsulates the nature of what these AI
power players are: empires. During the long
era of European colonialism, empires seized
and extracted resources that were not their
own and exploited the labor of the people
they subjugated to mine, cultivate, and
refine those resources for the empire’s
enrichment. They projected racist,
dehumanizing ideas of their own superiority
and modernity to justify—and even entice the
conquered into accepting—the invasion of
sovereignty, the theft, and the subjugation.
They justified their quest for power by the
need to compete with other empires: In an
arms race, all bets are off. All this
ultimately served to entrench each empire’s
power and to drive its expansion and
progress. In the simplest terms, empires
amassed extraordinary riches across space and
time, through imposing a colonial world
order, at great expense to everyone else.
The address books Englehart’s stocked were second-rate. Their covers were simulated leather, their bindings indifferently glued. Mary stood frowning over one of the books, bound in oxblood plastic, emblazoned with the golden word Addresses, the final s of which had already begun to chip. It was such a flimsy thing, so beneath her, that she felt foolish even looking at it. She glanced around, saw that no one was watching, and almost before she knew she would do it she slipped the address book into her bag. Her forehead burned. Calmly, walking as herself, in heels and pearl earrings, she left the store with the tacky little address book hidden in her bag, its price tag still attached. The tag, when she looked at it, said that the book had cost ninety-nine cents.
Fear the opera expert, he who knows everything, who puts your humble tastes to shame, who will criticize your recording of Turandot or even your affection for that vulgar opera, the opera queen who only like Monteverdi, the opera queen who doesn’t go to the Met anymore, the opera queen who can’t stand Sutherland, the opera queen who gave me his 1953 Callas Cetra Traviata because he said her voice was fingernails against a chalkboard, the opera queen who disagrees with the maestro’s tempi, the opera queen who hates Wagner or loves only Wagner, the opera queen who doesn’t recognize himself in this description, the opera queen who thinks homosexuality has nothing to do with opera, the opera queen who never has body odor but then, suddenly, unexpectedly, stinks, the opera queen who doesn’t come out to his mother because he says it will hurt her, the opera queen who loves the local production of Barbiere and the opera queen who makes fun of it, the opera queen who isn’t gay but seems gay because he has learned from opera queens how to be a connoisseur: the opera queen whose intense, phobic knowledge is a bludgeon.
“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.
Our culture is based in the profundity things carry. We’re always trying to see the world the way our ancestors did—we feel less of a relationship to the natural world. There was a time when we dictated our beliefs and told ourselves what was real, or what was wrong or right. There weren’t any abstractions. We knew that our language came before the world.
By our second day at Camp Crescendo, the girls in my Brownie troop had decided to kick the asses of each and every girl in Brownie Troop 909. Troop 909 was doomed from the first day of camp; they were white girls, their complexions a blend of ice cream: strawberry, vanilla. They turtled out from their bus in pairs, their rolled-up sleeping bags chromatized with Disney characters: Sleeping Beauty, Snow White, Mickey Mouse; or the generic ones cheap parents bought: washed-out rainbows, unicorns, curly-eyelashed frogs. Some clutched Igloo coolers and still others held on to stuffed toys like pacifiers, looking all around them like tourists determined to be dazzled.
Over the years, I’ve found only one metaphor
that encapsulates the nature of what these AI
power players are: empires. During the long
era of European colonialism, empires seized
and extracted resources that were not their
own and exploited the labor of the people
they subjugated to mine, cultivate, and
refine those resources for the empire’s
enrichment. They projected racist,
dehumanizing ideas of their own superiority
and modernity to justify—and even entice the
conquered into accepting—the invasion of
sovereignty, the theft, and the subjugation.
They justified their quest for power by the
need to compete with other empires: In an
arms race, all bets are off. All this
ultimately served to entrench each empire’s
power and to drive its expansion and
progress. In the simplest terms, empires
amassed extraordinary riches across space and
time, through imposing a colonial world
order, at great expense to everyone else.
The address books Englehart’s stocked were second-rate. Their covers were simulated leather, their bindings indifferently glued. Mary stood frowning over one of the books, bound in oxblood plastic, emblazoned with the golden word Addresses, the final s of which had already begun to chip. It was such a flimsy thing, so beneath her, that she felt foolish even looking at it. She glanced around, saw that no one was watching, and almost before she knew she would do it she slipped the address book into her bag. Her forehead burned. Calmly, walking as herself, in heels and pearl earrings, she left the store with the tacky little address book hidden in her bag, its price tag still attached. The tag, when she looked at it, said that the book had cost ninety-nine cents.
Fear the opera expert, he who knows everything, who puts your humble tastes to shame, who will criticize your recording of Turandot or even your affection for that vulgar opera, the opera queen who only like Monteverdi, the opera queen who doesn’t go to the Met anymore, the opera queen who can’t stand Sutherland, the opera queen who gave me his 1953 Callas Cetra Traviata because he said her voice was fingernails against a chalkboard, the opera queen who disagrees with the maestro’s tempi, the opera queen who hates Wagner or loves only Wagner, the opera queen who doesn’t recognize himself in this description, the opera queen who thinks homosexuality has nothing to do with opera, the opera queen who never has body odor but then, suddenly, unexpectedly, stinks, the opera queen who doesn’t come out to his mother because he says it will hurt her, the opera queen who loves the local production of Barbiere and the opera queen who makes fun of it, the opera queen who isn’t gay but seems gay because he has learned from opera queens how to be a connoisseur: the opera queen whose intense, phobic knowledge is a bludgeon.
“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.