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.
Edith Goodnough isn’t in the country anymore. She’s in town now, in the hospital, lying there is that white bed with a needle stuck in the back of one hand and a man standing guard in the hallway outside her room. She will be eighty years old this week: a clean beautiful white-haired woman who never in her life weighed as much as 115 pounds, and she has weighed a lot less than that since New Year’s Eve. Still, the sheriff and the lawyers expect her to get well enough for them to sit her up in a wheelchair and then drive her across town to the courthouse to begin the trial. When that happens, if that happens, I don’t know that they will go so far as to put handcuffs on her. Bus Sealy, the sheriff, has turned out to be a son of a bitch, all right, but I still can’t see him putting handcuffs on a woman like Edith Goodnough.
People in the street referred to her as al-tarsha, the deaf woman, and, among the Arabs in the marketplace, everyone and everything in her household was known in elation to the tarsha: the deaf woman’s father, the deaf woman’s home, her maid, her bicycle, her car, her husband. The motorcycle with which she had won an exhibition race on the Corniche in the early forties and which was later sold to a neighbor continued to be known as the tarsha’s mutusikl. When I was old enough to walk alone on the streets of Ibrahimieh, I discovered that I too was known as the tarsha’s son.
As Frankel muses on Progress in his Hillman Minx, Ed Markowitz wearily drives a rented Fiat to the Oriental Institute. He had not wanted to go on the day of his arrival, but this is the only time he can be sure to see Mujahid Rashaf, who is returning to Saudi Arabia within the week. Rashaf is an Oxford fellow and the son of a merchant prince. He will provide just the reasoned yet religious opinions that Markowitz seeks for his book, Terrorism: A Civilized Creed.
It was 1943. The agency that helped smuggle Jews into Switzerland had sent them, this third trip, to collect money from the rich and—for the time being—protected Jews in the Italian Zone. Tomorrow they would be returning with enough money for six families to escape to Geneva. Maxim wondered what this farm girl would make of such information. He wondered when his name, and his mother’s and brother’s, would reach the top of the list. He wondered if she would do more than kiss him if he tried. He looked at her, her full lips and pretty face. She turned onto her side and pulled her jacket closer.
I show Hanky Panky the design that I adapted from a photo in a book of Dayak art, and he has me take off my shirt and he sketches the design on my collarbone with a grease pencil. Then he calls over an assistant to shave my chest. Now, under other circumstances, this could be kind of a turn-on. But in Hanky Panky’s tattoo parlor it justs reminds me of the shaving I had to undergo before some surgery I once had in the groin region. That one, much to my initial disappointment, had been performed by a male nurse, although actually I did see the wisdom of having a man for the job at around the time he began to whisk the razor around my balls. “Hey, be careful. Please!” I begged. And my male nurse answered, “Don’t worry, buddy. I’ll handle ‘em like they were my own.”
At a party, I met a mercenary. He had fought Communists in Afghanistan before fighting Communists in Nicaragua. He described a process invented by the Russians to strip the skin off Afghan rebels. “It was psychological warfare disguised as chemical warfare,” he said. “The Moslem believes in the ‘pure warrior,’ sanctity of the body, that sort of thing. When he saw row after row of bodies with the skin peeling off, he went mad.” The mercenary drank his champagne. “A Moslem believes the skinless soul is doomed. Gone to hell.”
Edith Goodnough isn’t in the country anymore. She’s in town now, in the hospital, lying there is that white bed with a needle stuck in the back of one hand and a man standing guard in the hallway outside her room. She will be eighty years old this week: a clean beautiful white-haired woman who never in her life weighed as much as 115 pounds, and she has weighed a lot less than that since New Year’s Eve. Still, the sheriff and the lawyers expect her to get well enough for them to sit her up in a wheelchair and then drive her across town to the courthouse to begin the trial. When that happens, if that happens, I don’t know that they will go so far as to put handcuffs on her. Bus Sealy, the sheriff, has turned out to be a son of a bitch, all right, but I still can’t see him putting handcuffs on a woman like Edith Goodnough.
People in the street referred to her as al-tarsha, the deaf woman, and, among the Arabs in the marketplace, everyone and everything in her household was known in elation to the tarsha: the deaf woman’s father, the deaf woman’s home, her maid, her bicycle, her car, her husband. The motorcycle with which she had won an exhibition race on the Corniche in the early forties and which was later sold to a neighbor continued to be known as the tarsha’s mutusikl. When I was old enough to walk alone on the streets of Ibrahimieh, I discovered that I too was known as the tarsha’s son.
As Frankel muses on Progress in his Hillman Minx, Ed Markowitz wearily drives a rented Fiat to the Oriental Institute. He had not wanted to go on the day of his arrival, but this is the only time he can be sure to see Mujahid Rashaf, who is returning to Saudi Arabia within the week. Rashaf is an Oxford fellow and the son of a merchant prince. He will provide just the reasoned yet religious opinions that Markowitz seeks for his book, Terrorism: A Civilized Creed.
It was 1943. The agency that helped smuggle Jews into Switzerland had sent them, this third trip, to collect money from the rich and—for the time being—protected Jews in the Italian Zone. Tomorrow they would be returning with enough money for six families to escape to Geneva. Maxim wondered what this farm girl would make of such information. He wondered when his name, and his mother’s and brother’s, would reach the top of the list. He wondered if she would do more than kiss him if he tried. He looked at her, her full lips and pretty face. She turned onto her side and pulled her jacket closer.
I show Hanky Panky the design that I adapted from a photo in a book of Dayak art, and he has me take off my shirt and he sketches the design on my collarbone with a grease pencil. Then he calls over an assistant to shave my chest. Now, under other circumstances, this could be kind of a turn-on. But in Hanky Panky’s tattoo parlor it justs reminds me of the shaving I had to undergo before some surgery I once had in the groin region. That one, much to my initial disappointment, had been performed by a male nurse, although actually I did see the wisdom of having a man for the job at around the time he began to whisk the razor around my balls. “Hey, be careful. Please!” I begged. And my male nurse answered, “Don’t worry, buddy. I’ll handle ‘em like they were my own.”
At a party, I met a mercenary. He had fought Communists in Afghanistan before fighting Communists in Nicaragua. He described a process invented by the Russians to strip the skin off Afghan rebels. “It was psychological warfare disguised as chemical warfare,” he said. “The Moslem believes in the ‘pure warrior,’ sanctity of the body, that sort of thing. When he saw row after row of bodies with the skin peeling off, he went mad.” The mercenary drank his champagne. “A Moslem believes the skinless soul is doomed. Gone to hell.”